CANONS

Table of Contents
Canons of the Holy Apostles ................................................................................................... 1
Canons of the Ecumenical Councils ......................................................................................... 9
I Nicaeanum (325) ..........................................................................................................................9
I Constantinopiltanum ................................................................................................................. 14
Ephesus (431) .............................................................................................................................. 20
Chalcedon (451) ........................................................................................................................... 25
II Constantinoplitanum (553) ........................................................................................................ 29
III Constantinoplitanum (681) ....................................................................................................... 31
Quinisextum (Trullo) (692) ........................................................................................................... 32
II Nicaeanum (787) ....................................................................................................................... 45
Canons of the Particular Councils ......................................................................................... 51
Council at Ancyra (314) ................................................................................................................ 51
Neo-Caesarian Council (315) ......................................................................................................... 54
Gangraean Council (340) .............................................................................................................. 55
Antiochean Council (341) ............................................................................................................. 57
Council at Sardica (343) ................................................................................................................ 61
Laodeciaean Council (364) ............................................................................................................ 65
Constantinopolitanum (394) ......................................................................................................... 67
Carthagean Council (419) ............................................................................................................. 68
Constantinopolitanum (861) ......................................................................................................... 69
Constantinopolitanum (879) ......................................................................................................... 74

Canons of the Holy Apostles

The Canons of the Holy Apostles are 85 ecclesiastical rules concerned by the Eastern Orthodox Church for
one of the most important part of the Orthodox Canon Law. These ecclesiastical rules have been adopted as
obligatory norms by the stipulation of Can. II of the Qunisextum (692) and also other canons of
the Particular Councils of the Eastern Orthodox Church.

The texts of the Canons of the Holy Apostles are hereby divided (for a better comprehension and research
options) into two parts:

1. Canons I-XL and 2. Canons XLI-LXXXV.

Canon I.
Let a bishop be ordained by two or three bishops.

Canon II.
Let a presbyter, deacon, and the rest of the clergy, be ordained by one bishop,

Canon III. (III. And IV.)

If any bishop or presbyter offer any other things at the altar, besides that which the Lord ordained for the sacrifice,
as honey, or milk, or strong-made drink instead of wine, [the text here varies] or birds, or any living things, or
vegetables, besides that which is ordained, let him be deposed. Excepting only new ears of corn, and grapes at the
suitable season. Neither is it allowed to bring anything else to the altar at the time of the holy oblation, excepting oil
for the lamps, and incense.

Canon IV. (V.)

Let all other fruits be sent home as first-fruits for the bishops and presbyters, but not offered at the altar. But the
bishops and presbyters should of course give a share of these things to the deacons, and the rest of the clergy.

Canon V.
Let not a bishop, presbyter, or deacon, put away his wife under pretence of religion; but if he put her away, let him
be excommunicated; and if he persists, let him be deposed.

Canon VI.
Let not a bishop, presbyter, or deacon, undertake worldly business; otherwise let him be deposed.

Canon VII.
If any bishop, presbyter, or deacon, shall celebrate the holy day of Easter before the vernal equinox, with the Jews,
let him be deposed.

Canon VIII.
If any bishop, presbyter, or deacon, or any one on the sacerdotal list, when the offering is made, does not partake of
it, let him declare the cause; and if it be a reasonable one, let him be excused; but if he does not declare it, let him be
excommunicated, as being a cause of offence to the people, and occasioning a suspicion against the offerer, as if he
had not made the offering properly.

Canon IX.
All the faithful who come in and hear the Scriptures, but do not stay for the prayers and the Holy Communion, are to
be excommunicated, as causing disorder in the Church.

Canon X.
If any one shall pray, even in a private house, with an excommunicated person, let him also be excommunicated.

Canon XI.
If any clergyman shall join in prayer with a deposed clergyman, as if he were a clergyman, let him also be deposed.

Canon XII. And XIII

If any one of the clergy or laity who is excommunicated, or not to be received, shall go away, and be received in
another city without commendatory letters, let both the receiver and the received be excommunicated. But if he be
excommunicated already, let the time of his excommunication be lengthened.
Canon XIV.
A bishop is not to be allowed to leave his own parish, and pass over into another, although he may be pressed by
many to do so, unless there be some proper cause constraining him. as if he can confer some greater benefit upon the
persons of that place in the word of godliness. And this must be done not of his own accord, but by the judgment of
many bishops, and at their earnest exhortation.

Canon XV.
If any presbyter, or deacon, or any other of the list of the clergy, shall leave his own parish, and go into another, and
having entirely forsaken his own, shall make his abode in the other parish without the permission of his own bishop,
we ordain that he shall no longer perform divine service; more especially if his own bishop having exhorted him to
return he has refused to do so, and persists in his disorderly conduct. But let him communicate there as a layman.

Canon XVI.
If, however, the bishop, with whom any such persons are staying, shall disregard the command that they are to cease
from performing divine offices, and shall receive them as clergymen, let him be excommunicated, as a teacher of
disorder.

Canon XVII.
He who has been twice married after baptism, or who has had a concubine, cannot become a bishop, presbyter, or
deacon, or any other of the sacerdotal list.

Canon XVIII.
He who married a widow, or a divorced woman, or an harlot, or a servant-maid, or an actress, cannot be a bishop,
presbyter, or deacon, or any other of the sacerdotal list.

Canon XIX.
He who has married two sisters, or a niece, cannot become a clergyman.

Canon XX.
If a clergyman becomes surety for any one, let him be deposed.

Canon XXI.
An eunuch, if he has been made so by the violence of men in times of persecution, or if he has been born so, if in
other respects he is worthy, may be made a bishop.

Canon XXII.
He who has mutilated himself, cannot become a clergyman, for he is a self-murderer, and an enemy to the
workmanship of God.

Canon XXIII.
If any man being a clergyman shall mutilate himself, let him be deposed, for he is a self-murderer.

Canon XXIV.
If a layman mutilate himself, let him be excommunicated for three years, as practising against his own life.

Canon XXV.
If a bishop, presbyter, or deacon be found guilty of fornication, perjury, or theft, let him be deposed, but let him not
be excommunicated; for the Scripture says, "thou shall not punish a man twice for the same offence." In like manner
the other clergy shall be subject to the same proceeding [or, in like manner with respect to the other clergy].

Canon XXVI.
Of those who have been admitted to the clergy unmarried, we ordain, that the readers and singers only may, if they
will, marry.

Canon XXVII.
If a bishop, presbyter, or deacon shall strike any of the faithful who have sinned, or of the unbelievers who have
done wrong, with the intention of frightening them, we command that he be deposed. For our Lord has by no means
taught us to do so, but, on the contrary, when he was smitten he smote not again, when he was reviled he reviled not
again, when he suffered he threatened not.

Canon XXVIII.
If any bishop, presbyter, or deacon, having been justly deposed upon open accusations, shall dare to meddle with
any of the divine offices which had been intrusted to him, let him be altogether cut off from the Church.

Canon XXIX.
If any bishop, presbyter, or deacon, shall obtain possession of that dignity by money, let both him and the person
who ordained him be deposed, and also altogether cut off from all communion, as Simon Magus was by me, Peter.

Canon XXX.
If any bishop obtain possession of a church by the aid of the temporal powers, let him be deposed and
excommunicated, and all who communicate with him.

Canon XXXI.
If any presbyter, despising his own bishop, shall collect a separate congregation, and erect another altar, not having
any grounds for condemning the bishop with regard to religion or justice, let him be deposed for his ambition; for he
is a tyrant; in like manner also the rest of the clergy, and as many as join him; and let laymen be excommunicated.
Let this, however, be done after a first, second, and third admonition from the bishop.

Canon XXXII.
If any presbyter or deacon has been excommunicated by a bishop, he may not be received into communion again by
any other than by him who excommunicated him, unless it happen that the bishop who excommunicated him be
dead.

Canon XXXIII.
No foreign bishop, presbyter, or deacon, may be received without commendatory letters; and when they are
produced let the persons be examined; and if they be preachers of godliness, let them be received. Otherwise,
although you supply them with what they need, you must not receive them into communion, for many things are
done surreptitiously.

Canon XXXIV.
The bishops of every nation must acknowledge him who is first among them and account him as their head, and do
nothing of consequence without his consent; but each may do those things only which concern hisown parish, and
the country places which belong to it. But neither let him (who is the first) do anything without the consent of all; for
so there will be unanimity, and God will be glorified through the Lord in the Holy Spirit [some mss. read: through
the Lord Jesus Christ, and the Father through the Lord by the Holy Spirit, even the Father, the Son, and the Holy
Spirit].

Canon XXXV.
Let not a bishop dare to ordain beyond his own limits, in cities and places not subject to him. But if he be convicted
of doing so, without the consent of those persons who have authority over such cities and places, let him be deposed,
and those also whom he has ordained.

Canon XXXVI.
If any person, having been ordained bishop, does not undertake the ministry, and the care of the people committed to
him, let him be excommunicated until he does undertake it. In like manner a presbyter or deacon. But if he has gone
and has not been received, not of his own will but from the perverseness of the people, let him continue bishop; and
let the clergy of the city be excommunicated, because they have not corrected the disobedient people.

Canon XXXVII.
Let there be a meeting of the bishops twice a year, and let them examine amongst themselves the decrees concerning
religion and settle the ecclesiastical controversies which may have occurred. One meeting to be held in the fourth
week of Pentecost [i.e., the fourth week after Easter], and the other on the 12th day of the month Hyperberetaeus
[i.e., October].

Canon XXXVIII.
Let the bishop have the care of all the goods of the Church, and let him administer them as under the inspection of
God. But he must not alienate any of them or give the things which belong to God to his own relations. If they be
poor let him relieve them as poor; but let him not, under that pretence, sell the goods of the Church.

Canon XXXIX.
Let not the presbyters or deacons do anything without the sanction of the bishop; for he it is who is intrusted with
the people of the Lord, and of whom will be required the account of their souls.

Canon XL.
Let the private goods of the bishop, if he have any such, and those of the Lord, be clearly distinguished, that the
bishop may have the power of leaving his own goods, when he dies, to whom he will, and how he will, and that the
bishop's own property may not be lost under pretence of its being the property of the Church: for it may be that he
has a wife, or children, or relations, or servants; and it is just before God and man, that neither should the Church
suffer any loss through ignorance of the bishop's own property, nor the bishop or his relations be injured under
pretext of the Church: nor that those who belong to him should be involved in contests, and cast reproaches upon his
death.

Canon XLI.
We ordain that the bishop have authority over the goods of the Church: for if he is to be intrusted with the precious
souls of men, much more are temporal possessions to be intrusted to him. He is therefore to administer them all of
his own authority, and supply those who need, through the presbyters and deacons, in the fear of God, and with all
reverence. He may also, if need be, take what is required for his own necessary wants, and for the brethren to whom
he has to show hospitality, so that he may not be in any want. For the law of God has ordained, that they who wait at
the altar should be nourished of the altar. Neither does any soldier bear arms against an enemy at his own cost.

Canon XLII.
If a bishop or presbyter, or deacon, is addicted to dice or drinking, let him either give it over, or be deposed.

Canon XLIII.
If a subdeacon, reader, or singer, commits the same things, let him either give over, or be excommunicated. So also
laymen.

Canon XLIV.
Let a bishop, presbyter, or deacon, who takes usury from those who borrow of him, give up doing so, or be deposed.

Canon XLV.
Let a bishop, presbyter, or deacon, who has only prayed with heretics, be excommunicated: but if he has permitted
them to perform any clerical office, let him be deposed.
Canon XLVI.
We ordain that a bishop, or presbyter, who has admitted the baptism or sacrifice of heretics, be deposed. For what
concord hath Christ with Belial, or what part hath a believer with an infidel?

Canon XLVII.
Let a bishop or presbyter who shall baptize again one who has rightly received baptism, or who shall not baptize one
who has been polluted by the ungodly, be deposed, as despising the cross and death of the Lord, and not making a
distinction between the true priests and the false.

Canon XLVIII.
If any layman put away his wife and marry another, or one who has been divorced by another man, let him be
excommunicated.
Canon XLIX.
If any bishop or presbyter, contrary to the ordinance of the Lord, does not baptize into the Father, the Son, and the
Holy Ghost, but into three Unoriginated Beings, or three Sons, or three Comforters, let him be deposed.

Canon L.
If any bishop or presbyter does not perform the one initiation with three immersions, but with giving one immersion
only, into the death of the Lord, let him be deposed. For the Lord said not, Baptize into my death, but, "Go, make
disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

Canon LI.
If any bishop, presbyter, or deacon, or any one of the sacerdotal list, abstains from marriage, or flesh, or wine, not by
way of religious restraint, but as abhorring them, forgetting that God made all things very good, and that he made
man male and female, and blaspheming the work of creation, let him be corrected, or else be deposed, and cast out
of the Church. In like manner a layman.

Canon LII.
If any bishop or presbyter [some mss add: or deacon] does not receive him who turns away from his sin, but rejects
him, let him be deposed; for he grieveth Christ who said, "There is joy in heaven over one sinner that repenteth."

Canon LIII.
If any bishop, presbyter, or deacon, does not on festival days partake of flesh and wine, from an abhorrence of them,
and not out of religious restraint, let him be deposed, as being seared in his own conscience, and being the cause of
offence to many.

Canon LIV.
If any of the clergy be found eating in a tavern, let him be excommunicated, unless he has been constrained by
necessity, on a journey, to lodge in an inn.

Canon LV.
If any of the clergy insult the bishop, let him be deposed: for "thou shalt not speak evil of the ruler of thy people."

Canon LVI.
If any of the clergy insult a presbyter, or deacon, let him be excommunicated.

Canon LVII.
If any of the clergy mock the lame, or the deaf, or the blind, or him who is infirm in his legs, let him be
excommunicated.In like manner any of the laity.

Canon LVIII.
If any bishop or presbyter neglects the clergy or the people, and does not instruct them in the way of godliness, let
him be excommunicated, and if he persists in his negligence and idleness, let him be deposed.

Canon LIX.
If any bishop, presbyter, or deacon, when any of the clergy is in want, does not supply him with what he needs, let
him be excommunicated; but if he persists, let him be deposed, as one who has killed his brother.

Canon LX.
If any one reads publicly in the church the falsely inscribed [pseudepigrapha] books of impious men, as if they were
holy Scripture, to the destruction of the people and clergy, let him be deposed.

Canon LXI.
If any accusation be brought against a believer of fornication or adultery, or any forbidden action, and he be
convicted, let him not be promoted to the clergy.

Canon LXII.
If any of the clergy, through fear of men, whether Jew, heathen, or heretic, shall deny the name of Christ, let him be
cast out. If he deny the name of a clergyman, let him be deposed. If he repent, let him be received as a layman.
Canon LXIII.
If any bishop, presbyter, or deacon, or any one of the sacerdotal order, shall eat flesh, with the blood of the life
thereof, or anything killed by beasts, or that dies of itself, let him be deposed. For the law has forbidden this. If he be
a layman, let him be excommunicated.

Canon LXIV.
If any clergyman or layman shall enter into a synagogue of Jews or heretics to pray, let the former be deposed and
let the latter be excommunicated.

Canon LXV.
If any clergyman shall strike anyone in a contest, and kill him with one blow, let him be deposed for his violence. If
a layman do so, let him be excommunicated.

Canon LXVI.
If any of the clergy be found fasting on the Lord's day [i.e. Sunday], or on the Sabbath [i.e. Saturday], excepting the
one only [i.e. Holy Saturday], let him be deposed. If a layman, let him be excommunicated.

Canon LXVII.
If anyone shall force and keep a virgin not espoused, let him be excommunicated. And he may not take any other,
but must retain her whom he has chosen, though she be a poor person.

Canon LXVIII.
If any bishop, presbyter, or deacon, shall receive from anyone a second ordination, let both the ordained and the
ordainer be deposed; unless indeed it be proved that he had his ordination from heretics; for those who have been
baptized or ordained by such persons cannot be either of the faithful or of the clergy.

Canon LXIX.
If any bishop, presbyter, or deacon, or reader, or singer, does not fast the holy Quadragesimal fast of Easter, or the
fourth day, or the day of Preparation, let him be deposed, unless he be hindered by some bodily infirmity. If he be a
layman, let him be excommunicated.

Canon LXX.
If any bishop, presbyter, or deacon, or any one of the list of clergy, keeps fast or festival with the Jews, or receives
from them any of the gifts of their feasts, as unleavened bread, any such things, let him be deposed. If he be a
layman, let him be excommunicated.

Canon LXXI.
If any Christian brings oil into a temple of the heathen or into a synagogue of the Jews at their feast, or lights lamps,
let him be excommunicated.

Canon LXXII.
If any clergyman or layman takes away wax or oil from the holy Church, let him be excommunicated, [some mss.
add: and let him restore a fifth part more than he took.]

Canon LXXIII.
Let no one convert to his own use any vessel of gold or silver, or any veil which has been sanctified, for it is
contrary to law; and if anyone be detected doing so, let him be excommunicated.

Canon LXXIV.
If any bishop has been accused of anything by men worthy of credit, he must be summoned by the bishops; and if he
appears, and confesses, or is convicted, a suitable punishment must be inflicted upon him. But if when he is
summoned he does not attend, let him be summoned a second time, two bishops being sent to him, for that purpose.
[Some mss. add: If even then he will not attend, let him be summoned a third time, two bishops being again sent to
him.] But if even then he shall disregard the summons and not come, let the synod pronounce such sentence against
him as appears right, that he may not seem to profit by avoiding judgment.
Canon LXXV.
An heretic is not to be received as witness against a bishop, neither only one believer; for "in the mouth of two or
three witnesses, every word shall be established."

Canon LXXVI.
A bishop must not, out of favour to a brother or a son, or any other relation, ordain whom he will to the episcopal
dignity; for it is not right to make heirs of the bishopric, giving the things of God to human affections. Neither is it
fitting to subject the Church of God to heirs. But if anyone shall do so let the ordination be void, and the ordainer
himself be punished with excommunication.

Canon LXXVII.
If any one be deprived of an eye, or lame of a leg, but in other respects be worthy of a bishopric, he may be
ordained, for the defect of the body does not defile a man, but the pollution of the soul.

Canon LXXVIII.
But if a man be deaf or blind, he may not be made a bishop, not indeed as if he were thus defiled, but that the affairs
of the Church may not be hindered.

Canon LXXIX.
If anyone has a devil, let him not be made a clergyman, neither let him pray with the faithful; but if he be freed, let
him be received into communion, and if he is worthy he may be ordained.

Canon LXXX.
It is not allowed that a man who has come over from an heathen life, and been baptized or who has been converted
from an evil course of living, should be immediately made a bishop, for it is not right that he who has not been tried
himself should be a teacher of others. Unless indeed this be done upon a special manifestation of Divine grace in his
favour.

Canon LXXXI.
We have said that a bishop or presbyter must not give himself to the management of public affairs, but devote
himself to ecclesiastical business. Let him then be persuaded to do so, or let him be deposed, for no man can serve
two masters, according to the Lord's declaration.

Canon LXXXII.
We do not allow any servants to be promoted to the clergy without the consent of their masters, [ some mss. add: to
the troubling of their houses.] But if any servant should appear worthy of receiving an order, as our Onesimus
appeared, and his masters agree and liberate him, and send him out of their house, he may be ordained.

Canon LXXXIII.
If a bishop, presbyter, or deacon, shall serve in the army, and wish to retain both the Roman magistracy and the
priestly office, let him be deposed; for the things of Cæsar belong to Cæsar, and those of God to God.

Canon LXXXIV.
Whosoever shall insult the King, or a ruler, contrary to what is right, let him suffer punishment. If he be a
clergyman, let him be deposed; if a layman, excommunicated.

Canon LXXXV.
Let the following books be counted venerable and sacred by all of you, both clergy and Laity. Of the Old Testament,
five books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; of Joshua the Son of Nun, one; of the
Judges, one; of Ruth, one; of the Kings, four; of the Chronicles of the book of the days, two; of Ezra, two; of Esther,
one; [some texts read: of Judith, one;] of the Maccabees, three; of Job, one; of the Psalter, one; of Solomon, three,
viz.: Proverbs, Ecclesiastes, and the Song of Songs; of the Prophets, twelve; of Isaiah, one; of Jeremiah, one; of
Ezekiel, one; of Daniel, one. But besides these you are recommended to teach your young persons the Wisdom of
the very learned Sirach. Our own books, that is, those of the New Testament, are: the four Gospels of Matthew,
Mark, Luke, and John; fourteen Epistles of Paul; two Epistles of Peter; three of John; one of James, and one of Jude.
Two Epistles of Clement, and the Constitutions of me Clement, addressed to you Bishops, in eight books, which are
not to be published to all on account of the mystical things in them. And the Acts of us the Apostles.

The Eastern Orthodox Church considers 7 (seven) Ecumenical Coucils for universal legislative authority. On
these seven ecclesiastical forums, which took place in the period between A.D. 325 and A.D. 787 on the
territory of Byzantium there were discussed and decided various matters on church issues.

Canons of the Ecumenical Councils

I Nicaeanum (325)

Canon I

If anyone in sickness 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 willfully do the thing and
presume to castrate themselves, so if any have been made eunuchs by barbarians, or by their masters, and should
otherwise be found worthy, such men the Canon admits to the clergy.


Ancient Epitome Of Canon I: Eunuchs may be received into the number of the clergy, but those who castrate
themselves shall not be received. 
Balsamon: The divine Apostolic Canons xxi., xxii., xxiii., and xxiv., have taught
us sufficiently what ought to be done with those who castrate themselves, this canon provides as to what is to be
done to these as well as to those who deliver themselves over to others to be emasculated by them, viz., that they are
not to be admitted among the clergy nor advanced to the priesthood.

Canon II

Forasmuch as, either from necessity, or through the urgency of individuals, many things have been done contrary
to the Ecclesiastical canon, so that men just converted from heathenism 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 episcopate or the presbyterate, it has seemed right to us that for the time to come no such thing shall be done.
For to the catechumen himself there is need of time and of a longer trial after baptism. For the apostolical saying is
clear, "Not a novice; lest, being lifted up with pride, he fall into condemnation and the snare of the devil." But if, as
time goes on, any sensual sin should be found out about the person, and he should be convicted by two or three
witnesses, let him cease from the clerical office. And whoso shall transgress these [enactments] will imperil his own
clerical position, as a person who presumes to disobey the great Synod. 


Ancient Epitome of Canon II: Those who have come from the heathen shall not be immediately advanced to the
presbyterate. For without a probation of some time a neophyte is of no advantage [kakos]. But if after ordination it
be found out that he had sinned previously, let him then be expelled from the clergy.

Canon III

The great Synod has stringently forbidden any bishop, presbyter, deacon, or any one of the clergy whatever, to have
a subintroducta dwelling with him, except only a mother, or sister, or aunt, or such persons only as are beyond all
suspicion. 


Ancient Epitome of Canon III: No one shall have a woman in his house except his mother, and sister, and persons
altogether beyond suspicion. 
[A subintroducta was a woman who lived in the same house as a celibate
clergyman.]

Canon IV

It is by all means proper that a bishop should be appointed 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 of the absent [bishops] also being given and communicated in writing, then the ordination should take
place. But in every province the ratification of what is done should be left to the Metropolitan. 


Ancient Epitome of Canon IV: A bishop is to be chosen by all the bishops of the province, or at least by three, the
rest giving by letter their assent ; but this choice must be confirmed by the Metropolitan. 
Zonaras: The present
Canon might seem to be opposed to the first canon of the Holy Apostles, for the latter enjoins that a bishop ordained
by two or three bishops, but this by three, the absent also agreeing and testifying their assent by writing. But they are
not contradictory; for the Apostolical canon by ordination [cheirotonia] means consecration and imposition of hands,
but the present canon by constitution [katastasis] and ordination means the election, and enjoins that the election of a
bishop do not take place unless three assemble, having the consent also of the absent by letter, or a declaration that
they also will acquiesce in the election (or vote, psepho) made by the three who have assembled. But after the
election it gives the ratification or completion of the matter -- the imposition of hands and consecration -- to the
metropolitan of the province, so that the election is to be ratified by him. He does so when with two or three bishops,
according to the apostolical canon, he consecrates with imposition of hands the one of the elected persons whom he
himself selects. 
[Balsamon also understands kathistasthai to mean election by vote.]

Canon V

Concerning those, whether of the clergy or of the laity, who have been excommunicated in the several provinces, let
the provision of the canon be observed by the bishops which provides that persons cast out by some be not
readmitted by others. Nevertheless, inquiry should be made whether they have been excommunicated through
captiousness, or contentiousness, or 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 a year, in order that when all
the bishops of the province are assembled together, such questions may by them be thoroughly examined, that so
those who have confessedly offended against their bishop, may be seen by all to be for just cause excommunicated,
until it shall seem fit to a general meeting of the bishops to pronounce a milder sentence upon them. And let these
synods be held, the one pro tes tessarakostes, [see note following], that the pure Gift may be offered to God after all
bitterness has been put away, and let the second be held about autumn.


Ancient Epitome of Canon V: Such as have been excommunicated by certain bishops shall not be restored by
others, unless the excommunication was the result of pusillanimity, or strife, or some other similar cause. And that
this may be duly attended to, there shall be in each year two synods in every province -- the one before Lent, the
other toward autumn. 
[There is considerable disagreement as to whether pro tes tessarakostes, i.e. "before 40,"
means "before the 40 days of Lent begin" or "before the fortieth day after Easter," that is, Ascension. Abp. Peter
l'Huillier of the Orthodox Church in America considers the Ascension interpretation to be almost certainly correct.]

Canon VI

Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in
all these, 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 universally 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, oppose the common suffrage of the rest, it being
reasonable and in accordance with the ecclesiastical law, then let the choice of the majority prevail. 


Ancient Epitome of Canon VI: The Bishop of Alexandria shall have jurisdiction over Egypt, Libya, and Pentapolis.
As also the Roman bishop over those subject to Rome. So, too, the Bishop of Antioch and the rest over those who
are under them. If any be a bishop contrary to the judgment of the Metropolitan, let him be no bishop. Provided it be
in accordance with the canons by the suffrage of the majority, if three object, their objection shall be of no force.

Canon VII

Since custom and ancient tradition have prevailed that the Bishop of Ælia [i.e., Jerusalem] should be honoured, let
him, saving its due dignity to the Metropolis have the next place of honour.


Ancient Epitome of Canon VII: Let the Bishop of Ælia be honoured, the rights of the Metropolis being preserved
intact. 
Balsamon and Aristenus identify the Metropolis as Cæsarea, of which Jerusalem was only a suffragan see;
however Zonaras identifies the Metropolis with Jerusalem itself.

Canon VIII

Concerning those who call themselves Cathari [Novatianists], if they come over to the Catholic and Apostolic
Church, the great and holy Synod decrees that they who are ordained shall continue 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 dogmas of the
Catholic and Apostolic Church; in particular that they will communicate with persons 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 so that in all things they will follow the dogmas 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 bishop or presbyter of the Catholic
Church, it is manifest that the Bishop of the Church must have the bishop's dignity; and he who was named bishop
by those who are called Cathari shall have the rank of presbyter, unless it shall seem fit to the Bishop to admit him
to partake in the honour of the title. 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.

Ancient Epitome of Canon VIII: If those called Cathari come over, let them first make profession that they are
willing to communicate with the twice married, and to grant pardon to the lapsed. And on this condition he who
happens to be in orders, shall continue in the same order, so that a bishop shall still be bishop. Whoever was a
bishop among the Cathari let him, however, become a Chorepiscopus, or let him enjoy the honour of a presbyter or
of a bishop. For in one church there shall not be two bishops. 
Aristenus: If any of them be bishops or chorepiscopi
they shall remain in the same rank, unless perchance in the same city there be found a bishop of the Catholic
Church, ordained before their coming. For in this case he that was properly bishop from the first shall have the
preference, and he alone shall retain the Episcopal throne. For it is not right that in the same city there should be two
bishops. But he who by the Cathari was called bishop, shall be honoured as a presbyter, or (if it so please the
bishop), he shall be sharer of the title bishop; but he shall exercise no episcopal jurisdiction. 
[Zonaras, Balsamon,
Beveridge and Van Espen are of opinion that cheirothetoumenous does not mean that they are to receive a new
laying on of hands at their reception into the Church, but that it refers to their already condition of being ordained,
the meaning being that as they have had Novatian ordination they must be reckoned among the clergy. Dionysius
Exiguus takes a different view, as does also the Prisca version, according to which the clergy of the Novatians were
to receive a laying on of hands, cheirothetoumenous, but that it was not to be a reordination. With this interpretation
Hefele seems to agree, founding his opinion upon the fact that the article is wanting before cheirothetoumenous, and
that autous is added. Gratian (Decretum, Corp. Juris Canon, Pars. II. Causa I. Quæst. 7, Can. viii) supposes that this
eighth canon orders a re-ordination.]

Canon IX

If any presbyters have been advanced without examination, 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, such
the canon does not admit; for the Catholic Church requires that [only] which is blameless. 


Ancient Epitome of Canon IX: Whoever are ordained without examination, shall be deposed if it be found out
afterwards that they had been guilty. 
Balsamon: Some say that as baptism makes the baptized person a new man,
so ordination takes away the sins committed before ordination, which opinion does not seem to agree with the
canons.

Canon X

If any who have lapsed have been ordained through the ignorance, or even with the previous knowledge of the
ordainers, this shall not prejudice the canon of the Church for when they are discovered they shall be deposed. 


Ancient Epitome of Canon X: Whoso had lapsed are to be deposed whether those who ordained and promoted them
did so conscious of their guilt or unknowing of it.

Canon XI

Concerning those who have fallen without compulsion, without the spoiling of their property, without danger or the
like, as happened during the tyranny of Licinius, the Synod declares that, though they have deserved no clemency,
they shall be dealt with mercifully. As many as were communicants, if they 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, but without oblation.


Ancient Epitome of Canon XI: As many as fell without necessity, even if therefore undeserving of indulgence, yet
some indulgence shall be shown them and they shall be prostrators for twelve years. 
Zonaras: The prostrators
stood within the body of the church behind the ambo and went out with the catechumens.

Canon XII

As many as were called by grace, and displayed the first zeal, having cast aside their military girdles, but 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 space of three years as hearers, be for ten years prostrators. But in all
these cases it is necessary to examine well into their purpose and what their repentance appears to be like. For as
many as give evidence of their conversions by deeds, and not pretence, with fear, and tears, and perseverance, and
good works, when they have fulfilled their appointed time as hearers, may properly communicate in prayers; and
after that the bishop may determine yet more favourably concerning them. But those who take [the matter] with
indifference, and who think the form of [not] entering the Church is sufficient for their conversion, must fulfil the
whole time. 


Ancient Epitome of Canon XII: Those who endured violence and were seen to have resisted, but who afterwards
yielded to wickedness, and returned to the army, shall be excommunicated for ten years. But in every case the way
in which they do their penance must be scrutinized. And if anyone who is doing penance shews himself zealous in
its performance, the bishop shall treat him more lentently than had he been cold and indifferent. 
[There is great
difficulty about the last phrase and Gelasius of Cyzicus, the Prisca, Dionysius Exiguus, the pseudo-Isidore, Zonaras
and most others have considered the "not" an interpolation.]

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 and most indispensable Viaticum. 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
communicate in prayers only. But in general, and in the case of any dying person whatsoever asking to receive the
Eucharist, let the Bishop, after examination made, give it him.

Ancient Epitome of Canon XIII: The dying are to be communicated. But if any such get well, he must be placed
in the number of those who share in the prayers, and with these only.

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 catechumens. 


Ancient Epitome of Canon XIV: If any of the catechumens shall have fallen, for three years he shall be a hearer
only, and then let him pray with the catechumens.

Canon XV

On account of the great disturbance and discords that occur, it is decreed that the custom prevailing in certain
places contrary to the Canon must wholly 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 utterly void, and he shall be restored to the Church for which
he was ordained bishop or presbyter. 


Ancient Epitome of Canon XV: Neither bishop, presbyter, nor deacon shall pass from city to city. But they shall be
sent back, should they attempt to do so, to the Churches in which they were ordained.

Canon XVI

Neither presbyters, nor deacons, nor any others enrolled among the clergy, who, not having the fear of God before
their eyes, nor regarding the ecclesiastical Canon, shall recklessly 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 excommunicated. And if anyone shall dare surreptitiously to carry off and in
his own Church ordain a man belonging to another, without the consent of his own proper bishop from whom
although he was enrolled in the clergy list he has seceded, let the ordination be void. 


Ancient Epitome of Canon XVI: Such presbyters or deacons as desert their own Church are not to be admitted into
another, but are to be sent back to their own diocese. But if any bishop should ordain one who belongs to another
Church without the consent of his own bishop, the ordination shall be cancelled. 
Balsamon: It seemed right that
the clergy should have no power to move from city to city and to change their canonical residence without letters
dimissory from the bishop who ordained them. But such clerics as are called by the bishops who ordained them and
cannot be persuaded to return, are to be separated from communion, that is to say, not to be allowed to concelebrate
synierourgein with them, for this is the meaning of "excommunicated" in this place, and not that they should not
enter the church nor receive the sacraments. This decree agrees with canon xv. of the Apostolical canons, which
provides that such shall not celebrate the liturgy. Canon xvj. of the same Apostolical canons further provides that if a
bishop receive a cleric coming to him from another diocese without his bishop's letters dimissory, and shall ordain
him, such a bishop shall be separated. From all this it is evident that the Chartophylax of the Great Church for the
time does rightly in refusing to allow priests ordained in other dioceses to offer the sacrifice unless they bring with
them letters commendatory and dimissory from those who ordained them. 
[Zonaras had also in his Scholion given
the same explanation of the canon.]

Canon XVII

Forasmuch as many enrolled among the Clergy, following covetousness and lust of gain, have forgotten the divine
Scripture, which says, "He hath not given 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 accomplish it by secret transaction or otherwise, as by demanding the whole and one half, or by
using any other contrivance whatever for filthy lucre's sake, he shall be deposed from the clergy and his name
stricken from the list. 


Ancient Epitome of Canon XVII: If anyone shall receive usury or 150 per cent. he shall be cast forth and deposed,
according to this decree of the Church.

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 custom permits that they who have no right to offer
should give the Body of Christ to them that do offer. And this also has been made known, that certain deacons now
touch the Eucharist even before the 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 presbyters, and let either the bishop or the presbyter
administer 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 deposed from the diaconate. 


Ancient Epitome of Canon XVIII: Deacons must abide within their own bounds. They shall not administer the
Eucharist to presbyters, nor touch it before them, nor sit among the presbyters. For all this is contrary to canon, and
to decent order. 
[Van Espen writes that Isidore's Latin version of the canons translates "touched" as "received", in
agreement with Balsamon and Zonaras.]

Canon XIX

Concerning the Paulianists who have flown for refuge 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 mean by deaconesses such as have assumed the habit, but who, since they have no imposition of
hands, are to be numbered only among the laity. 


Ancient Epitome of Canon XIX: Paulianists must be rebaptised, and if such as are clergymen seem to be blameless
let then, be ordained. If they do not seem to be blameless, let them be deposed. Deaconesses who have been led
astray, since they are not sharers of ordination, are to be reckoned among the laity.

Canon XX

Forasmuch as there are certain persons who kneel on the Lord's Day and in the days of Pentecost, therefore, to the
intent that all things may be uniformly observed everywhere (in every parish), it seems good to the holy Synod that
prayer be made to God standing. 


Ancient Epitome of Canon XX: On Lord's days and at Pentecost all must pray standing and not kneeling.
I Constantinoplitanum

The Holy Creed Which the 150 Holy Fathers Set Forth, Which is Consonant with the Holy and Great Synod of
Nicea:

We believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible. And
in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds, Light of Light, very
God of very God, begotten not made, being of one substance with the Father, by whom all things were made. Who
for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit and the Virgin Mary,
and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day
he rose again according to the Scriptures, and ascended into heaven, and sitteth at the Right Hand of the Father. And
he shall come again with glory to judge both the quick and the dead. Whose kingdom shall have no end.
And [we believe] in the Holy Spirit, the Lord and Giver-of-Life, who proceedeth from the Father, who with the
Father and the Son together is worshipped and glorified, who spake by the prophets. And [we believe] in one, holy,
Catholic and Apostolic Church. We acknowledge one Baptism for the remission of sins, [and] we look for the
resurrection of the dead and the life of the world to come. Amen.

_____

Letter of the Holy Synod to the Most Pious Emperor Theodosius the Great, to Which are Appended the Canons
Enacted by Them.
(Found in Labbe, Concilia, Tom. II., 945.)
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 God, who has established the empireof your Piety for the common
peace of the Churches and for the support of the true Faith. And, after rendering due thanks unto God, as in duty
bound we 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, to the end 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 Lord establish your empire in peace and righteousness, and prolong it from generation to generation; and may he
add unto your earthly power the fruition of the heavenly kingdom also. May God by the prayers of the Saints
[euchais ton hagion] show favour to the world, that you may be strong and eminent in all good things as an Emperor
most truly pious and beloved of God.

_____

Canons of the One Hundred and Fifty Fathers Who Assembled at Constantinople During the Consulate of Those
Illustrious Men, Flavius Eucherius and Flavius Evagrius on the VII of the Ides of July

The Bishops out of different provinces assembled by the grace of God 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 assembled at Nice in Bithynia shall not be set aside, but shall
remain firm. And every heresy shall be anathematized, particularly that of the Eunomians or [Anomoeans, the
Arians 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.

Ancient Epitome of Canon I: Let the Nicene faith stand firm. Anathema to heresy. [There is a difference of reading
in the list of the heretics. The reading I have followed in the text is that given in Beveridge's Synodicon. The Greek
text, however, in Labbe, and with it agree the version of Hervetus and the text of Hefele, reads: "the Eunomians or
Anomaeans, the Arians or Eudoxians, the Semi-Arians or Pneumatomachi, the Sabellians, Marcellians, Photinians
and Apollinarians." From this Dionysius only varies by substituting "Macedonians" for "Semi-Arians." It would
seem that this was the correct reading. I, however, have followed the other as being the more usual.]

Canon II
The bishops are not to go beyond their dioceses to 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 alone, the privileges of the Church in Antioch, which are mentioned in the
canons of Nice, being preserved; 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 dioceses for ordination or any other ecclesiastical ministrations, unless they be invited. 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 decreed at Nice. But the Churches of God in heathen nations must be governed according
to the custom which has prevailed from the times of the Fathers.

Ancient Epitome of Canon II: No traveller shall introduce confusion into the Churches either by ordaining or by
enthroning. Nevertheless in Churches which are among the heathen the tradition of the Fathers shall be preserved.
Valesius This rule seems to have been made chiefly on account of Meletius. Bishop of Antioch, Gregory Nazianzen,
and Peter of Alexandria. For Meletius leaving the Eastern diocese had come to Constantinople to ordain Gregory
bishop there. And Gregory having abandoned the bishoprick of Sasima, which was in the Pontic diocese, had
removed to Constantinople. While Peter of Alexandria had sent to Constantinople seven Egyptian bishops to ordain
Maximus the Cynic. For the purpose therefore of repressing these [disorders], the fathers of the Synod of
Constantinople made this canon.
Balsamon: Take notice from the present canon that formerly all the Metropolitans of provinces were themselves the
heads of their own provinces, and were ordained by their own synods. But all this was changed by Canon XXVIII of
the Synod of Chalcedon, which directs that the Metropolitans of the dioceses of Pontus, Asia, and Thrace, and
certain others which are mentioned in this Canon should be ordained by the Patriarch of Constantinople and should
be subject to him. But if you find other churches which are autocephalous as the Church of Bulgaria, of Cyprus, of
Iberia [Georgia], you need not be astonished. For the Emperor Justinian gave this honour to the Archbishop of
Bulgaria. ... The third Synod gave this honour to the Archbishop of Cyprus, and by the law of the same synod
(Canon viii.), and by the Sixth Synod in its xxxixth Canon, the judgment of the Synod of Antioch is annulled and
this honour granted to the bishop of Iberia.

Canon III
The Bishop of Constantinople, however, shall have the prerogative of honour after the Bishop of Rome; because
Constantinople is New Rome.

Ancient Epitome of Canon III: The bishop of Constantinople is to be honoured next after the bishop of Rome.
Zonaras: In this place the Council takes action concerning Constantinople, to which it decrees the prerogative of
honour, the priority, and the glory after the Bishop of Rome as being New Rome and the Queen of cities. Some
indeed wish to understand the preposition meta ["after"] here of time and not of inferiority of grade. And they strive
to confirm this interpretation by a consideration of the XXVIII canon of Chalcedon, urging that if Constantinople is
to enjoy equal honours, the preposition "after" cannot signify subjection. But on the other hand the hundred and
thirtieth novel of Justinian,1 Book V of the Imperial Constitutions, title three, understands the canon otherwise. For,
it says, "we decree that the most holy Pope of Old Rome, according to the decrees of the holy synods is the first of
all priests, and that the most blessed bishop of Constantinople and of New Rome, should have the second place after
the Apostolic Throne of the Elder Rome, and should be superior in honour to all others." From this therefore it is
abundantly evident that "after" denotes subjection [hypobibasmon] and diminution. And otherwise it would be
impossible to guard this equality of honour in each see. For in reciting their names, or assigning them seats when
they are to sit together, or arranging the order of their signatures to documents, one must come before the other.
Whoever therefore shall explain this particle meta as only referring to time, and does not admit that it signifies an
inferior grade of dignity, does violence to the passage and draws from it a meaning neither true nor good. Moreover
in Canon xxxvj of the Council in Trullo, meta manifestly denotes subjection, assigning to Constantinople the second
place after the throne of Old Rome; and then adds, after this Alexandria, then Antioch, and last of all shall be placed
Jerusalem.
Note in Gratian's "Decretum" (Roman Catholic): This canon is of the number of those which the Apostolic See of
Rome did not at first nor for long years afterwards receive. This is evident from Epistle LI. (or LIII.) of Pope Leo I.
to Anatolius of Constantinople and from several other of his letters. The same thing also is shewn by two letters of
Leo IX.'s, the one against the presumptuous acts of Michael and Leo (cap. 28) and the other addressed to the same
Michael. But still more clearly is this seen from the letter of Blessed Gregory [the Great or Dialogus] (xxxj., Lib.
VI.) to Eulogius of Alexandria and Anastasius of Antioch, and from the letter of Nicholas I. to the Emperor Michel
which begins "Proposueramus."
This canon Dionysius Exiguus appends to Canon 2, and dropping 5, 6, and 7 he has but three canons of this Synod.

Canon IV
Concerning Maximus the Cynic and the disorder which has happened in Constantinople on his account, it is decreed
that Maximus never was and is not now a Bishop; that those who have been ordained by him are in no order
whatever of the clergy; since all which has been done concerning him or by him, is declared to be invalid.

Ancient Epitome of Canon IV: Let Maximus the Cynic be cast out from among the bishops, and anyone who was
inscribed by him on the clergy list shall be held as profane.

Canon V
(Possibly adopted at a Council held in Constantinople the next year, 382. Vide In regard to the tome of the Western
[Bishops], we receive those in Antioch also who confess the unity of the Godhead of the Father, and of the Son, and
of the Holy Ghost.

Ancient Epitome of Canon V: The Tome of the Westerns which recognizes the Father, the Son, and the Holy Spirit
as consubstantial is highly acceptable. [Beveridge and Van Espen translate this canon differently, thus, "With regard
to the tome of the Westerns, we agree with those in Antioch [i.e. the Synod of 378] who (accepted it and)
acknowledged the unity of theGodhead of the Father etc..." In oppositionto this translation Hefele urges that
apodechesthai in ecclesiastical language usually refers to receiving persons and recognizing them, not opinions or
doctrines.]

Canon VI
(Possibly adopted at a Council held in Constantinople the next year, 382. Vide Forasmuch as many wishing to
confuse and overturn ecclesiastical order, 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 together in Constantinople, not to admit accusers without examination; 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 otherwise unjustly treated by him, in such accusations no examination shall be made, either
of the person or of the religion of the accuser; for it is by all means necessary that the conscience of the Bishop
should be free, and that he who says he has been wronged should meet with righteous judgment, of whatever
religion he may be. But if the charge alleged against the Bishop be that of some ecclesiastical offence, then it is
necessary to examine carefully the persons of the accusers, so that, in the first place, heretics may not be suffered to
bring accusations touching ecclesiastical matters 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 those professing to hold
the true faith who have separated from our canonical bishops, and set up conventicles in opposition [to them].
Moreover, if there be any who have been condemned for faults and cast out of the Church, or excommunicated,
whether of 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
condemned, nor under previous accusation for alleged faults, should declare that they have any ecclesiastical charge
against the bishop, the Holy Synod bids them first lay their charges before all the Bishops of the Province, and
before them prove the accusations, whatsoever they may be, which they have brought against the bishop. And if the
comprovincials should be unable rightly to settle the charges brought against the bishop, then the parties must betake
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 promised in writing to undergo an equal penalty to be exacted from
themselves, if, in the course of the examination, they shall be proved to have slandered the accused bishop. And if
anyone, despising what has been decreed concerning these things, shall presume to annoy the ears of the Emperor,
or the courts of temporal judges, or, to the dishonour of all the Bishops of his Province, shall trouble an Ecumenical
Synod, such an one shall by no means be admitted as an accuser; forasmuch as he has cast contempt upon the
Canons, and brought reproach upon the order of the Church.

Ancient Epitome of Canon VI: Even one that is of ill repute, if he have suffered any injury, let him bring a charge
against the bishop. If however it be a crime of ecclesiastical matters let him not speak. Nor shall another condemned
before, speak. Let not one excommunicated, or cast forth, or charged with any crimes speak, until he is cleared of
them. But those who should bring the charge are the orthodox, who are communicants, uncondemned, unaccused.
Let the case be heard by the provincials. If however they are not able to decide the case, let them have recourse to a
greater synod and let them not be heard, without a written declaration of liability to the same sufferings [i.e. of their
readiness to be tried by the lex talionis.] But should anyone contrary to the provisions appeal to the Emperor and
trouble him, let such be cast forth.
Zonaras: By "those who were cast out of the Church" are to be understood those who were altogether cut off from
the Church; but by those who were "excommunicated" the holy fathers intend all those, whether clerics or laymen,
who are deprived of communion for a set time ... We call Adrianople, for example, or Philopopolis with the bishops
of each a "Province," but the whole of Thrace or Macedonia we call a "Diocese." When these crimes were brought
forward to be corrected, for the judging of which the provincial bishops were by no means sufficient, then the Canon
orders the bishops of the diocese to assemble, and determine the charges preferred against the bishop.
Canon VII
Those who from heresy turn to orthodoxy, and to the portion of those who are being saved, we receive according to
the following method and custom: Arians, and Macedonians, and Sabbatians, and Novatians, who call themselves
Cathari or Aristori, and Quarto-decimans or Tetradites, and Apollinarians, we receive, upon their giving a written
renunciation [of their errors] and anathematize every heresy which is not in accordance with the Holy, Catholic, and
Apostolic Church of God. Thereupon, they are first sealed or anointed with the holy oil upon the forehead, eyes,
nostrils, mouth, and ears; and when we seal them, we say, "The Seal of the gift of the Holy Ghost." But Eunomians,
who are baptized with only one immersion, and Montanists, who are here called Phrygians, and Sabellians, who
teach the identity of Father 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 turn to orthodoxy, we receive as heathen. On the first day we make them Christians; on the
second, catechumens; on the third, we exorcise them by breathing thrice in their face and ears; and thus we instruct
them and oblige them to spend some time in the Church, and to hear the Scriptures; and then we baptize them.

Ancient Epitome of Canon VII: [This canon is broken into two by the Ancient Epitome.] Quarto-decimans or
Tetradites, Arians, Macedonians, Sabbatians, and Apollinarians ought to be received with their books and anointed
in all their organs of sense.
Ancient Epitome of Canon VIII: Eunomians baptized with one immersion, Sabellians, and Phrygians are to be
received as heathen.
Aristemus (in Can. vij.): Those giving up their books and execrating every heresy are received with only anointing
with chrism of the eyes, the nostrils, the ears, the mouth, and the brow; and signing them with the words, "The Seal
of the gift of the Holy Ghost."
[This canon is contained in all the editions of the Commentaries of Balsamon and Zonaras. It is cited also by Photius
in Nomocanon, Tit. xii. ch. xiv., besides it is extant in a contracted form in the Epitome of Alexius Aristenus. But it
is wanting in all the Latin versions of the Canons, in the ancient translations of Dionys. Exig., Isidore Mercator, etc.;
also in the Epitome of Symeon the Logothete, and the Arabic paraphrase of Josephus the Egyptian, and in the
collection and nomocanon of John of Antioch.]

Synodical Letter of the Local Council Held at Constantinople the Following Year, A.D. 382

(From Theodoret of Cyrus, Ecclesiastical History, v. 9)

To the right honourable lords our right reverend brethren and colleagues, Damasus, Ambrosius, Britton, Valerianus,
Ascholius, Anemius, Basilius and the rest of the holy bishops assembled in the great city of Rome, the holy synod of
the orthodox bishops assembled at the great city of Constantinople sends greeting in the Lord.
To recount all the sufferings inflicted on us by the power of the Arians, and to attempt to give information to your
reverences, as though you were not already well acquainted with them, might seem superfluous. For we do not
suppose your piety to hold what is befalling us as of such secondary importance as that you stand in any need of
information on matters which cannot but evoke your sympathy. Nor indeed were the storms which beset us such as
to escape notice from their insignificance. Our persecutions are but of yesterday. The sound of them still rings in the
ears alike of those who suffered them and of those whose love made the sufferers' pain their own. It was but a day or
two ago, so to speak, that some released from chains in foreign lands returned to their own churches through
manifold afflictions; of others who had died in exile the relics were brought home; others again, even after their
return from exile, found the passion of the heretics still at the boiling heat, and, slain by them with stones as was the
blessed Stephen, met with a sadder fate in their own than in a stranger's land. Others, worn away with various
cruelties, still bear in their bodies the scars of their wounds and the marks of Christ. Who could tell the tale of fines,
of disfranchisements, of individual confiscations, of intrigues, of outrages, of prisons? In truth all kinds of
tribulation were wrought out beyond number in us, perhaps because we were paying the penalty of sins, perhaps
because the merciful God was trying us by means of the multitude of our sufferings. For these all thanks to God,
who by means of such afflictions trained his servants and, according to the multitude of his mercies, brought us
again to refreshment.
We indeed needed long leisure, time, and toil to restore the church once more, that so, like physicians healing the
body after long sickness and expelling its disease by gradual treatment, we might bring her back to her ancient
health of true religion. It is true that on the whole we seem to have been delivered from the violence of our
persecutions and to be just now recovering the churches which, have for a long time been the prey of the heretics.
But wolves are troublesome to us who, though they have been driven from the fold, yet harry the flock up and down
the glades, daring to hold rival assemblies, stirring seditious among the people, and shrinking from nothing which
can do damage to the churches. So, as we have already said, we needs must labour all the longer.
Since, however, you showed your brotherly love to us by inviting us (as though we were your own members) by the
letters of our most religious emperor to the synod which you are gathering by divine permission at Rome, to the end
that since we alone were then condemned to suffer persecution, you should not now, when our emperors are at one
with us as to true religion, reign apart from us, but that we, to use the Apostle's phrase, should reign with you, our
prayer was, if it were possible, all in company to leave our churches, and rather gratify our longing to see you than
consult their needs. For who will give us wings as of a dove, and we will fly and be at rest?
But this course seemed likely to leave the churches who were just recovering quite undefended, and the undertaking
was to most of us impossible, for, in accordance witch the letters sent a year ago from your holiness after the synod
at Aquileia to the most pious emperor Theodosius, we had journeyed to Constantinople, equipped only for travelling
so far as Constantinople, and bringing the consent of the bishops remaining in the provinces of this synod alone. We
had been in no expectation of any longer journey nor had heard a word about it, before our arrival at Constantinople.
In addition to all this, and on account of the narrow limits of the appointed time which allowed of no preparation for
a longer journey, nor of communicating with the bishops of our communion in the provinces and of obtaining their
consent, the journey to Rome was for the majority impossible.
We have therefore adopted the next best course open to us under the circumstances, both for the better
administration of the church, and for manifesting our love towards you, by strongly urging our most venerated, and
honoured colleagues and brother bishops Cyriacus, Eusebius and Priscianus, to consent to travel to you.
Through them we wish to make it plain that our disposition is all for peace with unity for its sole object, and that we
are full of zeal for the right faith. For we, whether we suffered persecutions, or afflictions, or the threats of emperors,
or the cruelties of princes, or any other trial at the hands of heretics, have undergone all for the sake of the evangelic
faith, ratified by the three hundred and eighteen fathers at Nicæa in Bithynia. This is the faith which ought to be
sufficient for you, for us, for all who wrest not the word of the true faith; for it is the ancient faith; it is the faith of
our baptism; it is the faith that teaches us to believe in the name of the Father, of the Son, and of the Holy Ghost.
According to this faith there is one Godhead, Power and Substance of the Father and of the Son and of the Holy
Ghost; the dignity being equal, and the majesty being equal in three perfect hypostases, i.e. three perfect persons.
Thus there is no room for the heresy of Sabellius by the confusion of the hypostases, i.e. the destruction of the
personalities; thus the blasphemy of the Eunomians, of the Arians, and of the Pneumatomachi is nullified, which
divides the substance, the nature, and the godhead, and super-induces on the uncreated consubstantial and co-eternal
Trinity a nature posterior, created and of a different substance.
We moreover preserve unperverted the doctrine of the incarnation of the Lord, holding the tradition that the
dispensation of the flesh is neither soulless nor mindless nor imperfect; and knowing full well that God's Word was
perfect before the ages, and became perfect man in the last days for our salvation.
Let this suffice for a summary of the doctrine which is fearlessly and frankly preached by us, and concerning which
you will be able to be still further satisfied if you will deign to read the tome of the synod of Antioch, and also that
tome issued last year by the Ecumenical Council held at Constantinople, in which we have set forth our confession
of the faith at greater length, and have appended an anathema against the heresies which innovators have recently
inscribed. Now as to the particular administration of individual churches, an ancient custom, as you know, has
obtained, confirmed by the enactment of the holy fathers of Nicæa, that in every province, the bishops of the
province, and, with their consent, the neighbouring bishops with them, should perform ordinations as expediency
may require. In conforming with these customs note that other churches have been administered by us and the
priests of the most famous, churches publicly appointed. Accordingly over the new made (if the expression be
allowable) church at Constantinople, which, as though from a lion's mouth, we have lately snatched by God's mercy
from the blasphemy of the heretics, we have ordained bishop the right reverend and most religious Nectarius, in the
presence of the Ecumenical Council, with common consent, before the most religious emperor Theodosius, and with
the assent of all the clergy and of the whole city. And over the most ancient and truly apostolic church in Syria,
where first the noble name of Christians was given them, the bishops of the province and of the eastern diocese have
met together and canonically ordained bishop the right reverend and most religious Flavianus, with the consent of all
the church, who as though with one voice joined in expressing their respect for him. This rightful ordination also
received the sanction of the General Council. Of the church at Jerusalem, mother of all the churches, we make
known that the right reverend and most religious Cyril is bishop, who was some time ago canonically ordained by
the bishops of the province, and has in several places fought a good fight against the Arians. We beseech your
reverence to rejoice at what has thus been rightly and canonically settled by us, by the intervention of spiritual love
and by the influence of the fear of the Lord, compelling the feelings of men, and making the edification of churches
of more importance than individual grace or favour.
Thus since among us there is agreement in the faith and Christian charity has been established, we shall cease to use
the phrase condemned by the apostles, "I am of Paul" and "I of Apollos" and "I of Cephas", and all appearing as
Christ's, who in us is not divided, by God's grace we will keep the body of the church unrent, and will boldly stand
at the judgment seat of the Lord.

APPENDIX: on the Number of the Canons

(Hefele, History of the Councils, Vol. II., p. 351.)
The number of canons drawn up by this synod is doubtful. The old Greek codices and the Greek commentators of
the Middle Ages, Zonaras and Balsamon, enumerate seven; the old Latin translations -- viz. the Prisca, those by
Dionysius Exiguus and Isidore, as well as the Codex of Luna -- only recognize the first four canons of the Greek
text, and the fact that they agree in this point is the more important as they are wholly independent of each other, and
divide and arrange those canons of Constantinople which they do acknowledge quite differently.
Because, however, in the Prisca the canons of Constantinople are only placed after those of the fourth General
Council, the Ballerini brothers conclude that they were not contained at all in the oldest Greek collections of canons,
and were inserted after the Council of Chalcedon. But it was at this very Council of Chalcedon that the first three
canons of Constantinople were read out word for word. As however, they were not separately numbered, but were
there read under the general title of Synodicon Synodi Secundæ, Fuchs concluded they were not originally in the
form in which we now possess them, but, without being divided into numbers, formed a larger and unbroken decree,
the contents of which were divided by later copyists and translators into several different canons. And hence the
very different divisions of these canons in the Prisca, Dionysius, and Isidore may be explained. The fact, however,
that the old Latin translations all agree in only giving the first four canons of the Greek text, seems to show that the
oldest Greek manuscripts, from which those translations were made, did not contain the fifth, sixth, and seventh, and
that these last did not properly belong to this Synod, but were later additions. To this must be added that the old
Greek Church-historians, in speaking of the affairs of the second General Council, only mention those points which
are contained in the first four canons, and say nothing of what, according to the fifth, sixth, and seventh canons, had
also been decided at Constantinople. At the very least, the seventh canon cannot have emanated from this Council,
since in the sixth century John Scholasticus did not receive it into his collection, although he adopted the fifth and
sixth. It is also missing in many other collections ... But the fifth and sixth canons probably belong to the Synod of
Constantinople of the following year, as Beveridge, the Ballerini, and others conjectured. The Greek scholiasts,
Zonaras and Balsamon, and later on Tillemont, Beveridge, Van Espen and Herbst, have given more or less detailed
commentaries on all these canons.

Ephesus (431)
The holy and ecumenical 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
persons, 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 of Damascus,
Alexander of Apamea, Alexander of Hierapolis, Himerius of Nicomedia, Fritilas of Heraclea, Helladius of Tarsus,
Maximin of Anazarbus, Theodore of Marcianopolis, Peter of Trajanopolis, Paul of Emissa, Polychronius of
Heracleopolis, Euthyrius of Tyana, Meletius of Neocaesarea, 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 Olympius, and Diegenes, Polius, Theophanes of Philadelphia, Trajan of Augusta, Aurelius of Irenepolis,
Mysaeus of Aradus, Helladius of Ptolemais. These men, having no privilege of ecclesiastical communion on the
ground of a priestly authority, 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 promoting 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.

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 ignorant of the matters which were thereby decreed; we,
therefore, notify your holiness and charity that if any Metropolitan of a Province, forsaking the holy and Ecumenical
Synod, has joined the assembly of the apostates, 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 anything in opposition to the bishops of
the province, since he is already cast forth from all ecclesiastical communion and made incapable of exercising his
ministry; but he shall himself be subject in all things to those very bishops of the province and to the neighbouring
orthodox metropolitans, and shah be degraded from his episcopal rank.

ANCIENT EPITOME OF CANON I

If a metropolitan, having deserted his synod, adheres or shall adhere to Celestine, let him be cast out.
NICHOLAS HYDRUNTINUS
Scholion concerning Celestine and Celestius. Whose finds at the end of the fourth canon of the Holy Synod of
Ephesus [and the same is true of this first canon. Ed.] "Clerics who shall have consented to Celestine or Nestorius,
should be deposed," let him not read "Celestine" with an "n," but "Celestius" without the "n." For Celestine was the
holy and orthodox Pope of Rome, Celestius was the heretic. It is perfectly certain that this was no accident on the
part of Aristenus, for in his commentary on Canon V., he expressly says that "Celestine was Bishop of Rome" and
goes on to affirm that, "The Holy Synod decreed that they who embraced the opinions of Nestorius and Celestine,"
etc. What perhaps is equally astonishing is that Nicholas Hydruntinus, while correcting the name, still is of opinion
that Celestius was a pope of Rome and begins his scholion with the title.
Beveridge well points out that this confusion is all the more remarkable as in the Kalendar of the Saints observed at
that very time by the Greeks, on the eighth day of April was kept the memory of "Celestine, Pope of Rome, as a
Saint and Champion against the Nestorian heretics." (Bev., Annot, in C. v.).
Simeon the Logothete adds to this epitome the words, kai to exhs adioikhtos which are necessary to make the sense
complete.

EXCURSUS ON THE CONCILIABULUM OF JOHN OF ANTIOCH

The assembly referred to in this canon is one held by John of Antioch who had delayed his coming so as to hamper
the meeting of the synod. John was a friend of Nestorius and made many fruitless attempts to induce him to accept
the orthodox faith. It will be noticed that the conciliabulum was absolutely silent with respect to Nestorius and his
doctrine and contented itself with attacking St. Cyril and the orthodox Memnon, the bishop of Ephesus. St. Cyril and
his friends did indeed accuse the Antiochenes of being adherents of Nestorius, and in a negative way they certainly
were so, and were in open opposition to the defenders of the orthodox faith; but, as Tillemont (1) has welI pointed
out, they did not theologically agree with the heresy of Nestorius, gladly accepted the orthodox watchword "Mother
of God," and subsequently agreed to his deposition.
The first session of the Council of Ephesus had already taken place on June 22, and it was only on June 26th or 27th,
that John of Antioch arrived at last at Ephesus.
(Hefele, History of the Councils, Vol. III., p. 55 et scqq.)
The Synod immediately sent a deputation to meet him, consisting of several bishops and clerics, to show him proper
respect, and at the same time to make him acquainted with the deposition of Nestorius, so that he might not be
drawn into any intercourse with him. The soldiers who surrounded Archbishop John prevented the deputation from
speaking to him in the street; consequently they accompanied him to his abode, but were compelled to wait here for
several hours, exposed to the insults of the soldiers, and at last, when they had discharged their commission, were
driven home, ill-treated and beaten. Count Irenaeus, the friend of Nestorius, had suggested this treatment, and
approved of it. The envoys immediately informed the Synod of what had happened, and showed the wounds which
they had received, which called forth great indignation against John of Antioch. According to the representation of
Memnon, excommunication was for this reason pronounced against him; but we shall see further on that this did not
take place until afterwards, and it is clear that Memnon, in his brief narrative, has passed over an intermediate
portion -- the threefold invitation of John. In the meantime, Candidian had gone still further in his opposition to the
members of the synod, causing them to be annoyed and insulted by his soldiers, and even cutting off their supply of
food, while he provided Nestorius with a regular body-guard of armed peasants. John of Antioch, immediately after
his arrival, while still dusty from the journey, and at the time when he was allowing the envoys of the synod to wait,
held at his town residence a Conciliabulum with his adherents, at which, first of all Count Candidian related how
Cyril and his friends, in spite of all warnings, and in opposition to the imperial decrees, had held a session five days
before, had contested his (the count's) right to be present, had dismissed the bishops sent by Nestorius, and had paid
no attention to the letters of others. Before he proceeded further, John of Antioch requested that the Emperor's edict
of convocation should be read, whereupon Candidian went on with his account of what had taken place, and in
answer to a fresh question of John's declared that Nestorius had been condemned unheard. John found this quite in
keeping with the disposition of the synod since, instead of receiving him and his companions in a friendly manner,
they had rushed upon them tumultuously (it was thus that he described what had happened). But the holy Synod,
which was now assembled, would decide what was proper with respect to them. And this synod, of which John
speaks in such grandiloquent terms, numbered only forty-three members, including himself, while on the other side
there were more than two hundred.
John then proposed the question [as to] what was to be decided respecting Cyril and his adherents; and several who
were not particularly pronounced Nestorian bishops came forward to relate how Cyril and Memnon of Ephesus had,
from the beginning, maltreated the Nestorians, had allowed them no church, and even on the festival of Pentecost
had permitted them to hold no service. Besides Memnon had sent his clerics into the residences of the bishops, and
had ordered them with threats to take part in his council. And in this way he and Cyril had confused everything, so
that their own heresies might not be examined. Heresies, such as the Arian, the Apollinarian, and the Eunomian,
were certainly contained in the last letter of Cyril [to Nestorius, along with the anathematisms]. It was therefore
John's duty to see to it that the heads of these heresies (Cyril and Memnon) should be suitably punished for such
grave offences, and that the bishops who had been misguided by them should be subjected to ecclesiastical penalties.
To these impudent and false accusations John replied with hypocritical meekness "that he had certainly wished that
he should not be compelled to exclude from the Church any one who had been received into the sacred priesthood,
but diseased members must certainly be cut off in order to save the whole body; and for this reason Cyril and
Memnon deserved to be deposed, because they had given occasion to disorders, and had acted in opposition to the
commands of the Emperors, and besides, were in the chapters mentioned [the anathematisms] guilty of heresy. All
who had been misled by them were to be excommunicated until they confessed their error, anathematized the
heretical propositions of Cyril, adhered strictly to the creed of Nice, without any foreign addition, and joined the
synod of John."
The assembly approved of this proposal, and John then announced the sentence in the following manner:--
"The holy Synod, assembled in Ephesus, by the grace of God and the command of the pious Emperors, declares: We
should indeed have wished to be able to hold a Synod in peace, but because you held a separate assembly from a
heretical, insolent, and obstinate disposition, although we were already in the neighbourhood, and have filled both
the city and the holy Synod with confusion, in order to prevent tire examination of your Apollinarian, Arian, and
Eunomian heresies, and have not waited for the arrival of the holy bishops of all regions, and have also disregarded
the warnings and admonitions of Candidian, therefore shall you, Cyril of Alexandria, and you Memnon of this place,
know that you are deposed and dismissed from all sacerdotal functions, as the originators of the whole disorder, etc.
You others, who gave your consent, are excommunicated, until you acknowledge your fault and reform, accept
anew the Nicene faith [as if they had surrendered it!] without foreign addition, anathematize the heretical
propositions of Cyril, and in all things comply with the command of the Emperors, who require a peaceful and more
accurate consideration of the dogma."
This decree was subscribed by all the forty-three members of the Conciliabulum:
The Conciliabulum then, in very one-sided letters informed the Emperor, the imperial ladies (the wife and sister of
the Emperor Theodosius II.), the clergy, the senate, and the people of Constantinople, of all that had taken place, and
a little later once more required the members of the genuine Synod, in writing, no longer to delay the time for
repentance and conversion, and to separate themselves from Cyril and Memnon, etc., otherwise they would very
soon be forced to lament their own folly.
On Saturday evening the Conciliabulum asked Count Candidian to take care that neither Cyril nor Memnon, nor any
one of their (excommunicated) adherents should hold divine service on Sunday. Candidian now wished that no
member of either synodal party should officiate, but only the ordinary clergy of the city; but Memnon declared that
he would in no way submit to John and his synod, and Cyril and his adherents held divine service. All the efforts of
John to appoint by force another bishop of Ephesus in the place of Memnon were frustrated by the opposition of the
orthodox inhabitants.

CANON II
IF any provincial bishops were not present at the holy Synod and have joined or attempted to join the apostacy; or if,
after subscribing the deposition of Nestorius, they went back into the assembly of apostates; these men, according to
the decree of the holy Synod, are to be deposed from the priesthood and degraded from their rank.

NOTES
ANCIENT EPITOME OF CANON II
If any bishop assents to or favours Nestorius, let him be discharged.
It was not unnatural that when it was seen that the Imperial authority was in favour of the Antiochene party that
some of the clergy should have been weak enough to vacillate in their course, the more so as the Conciliabulum was
not either avowedly, nor really, a Nestorian assembly, but one made up of those not sympathizing with Nestorius's
heresy, yet friendly to the heretic himself, and disapproving of what they looked upon as the uncalled-for harshness
and precipitancy of Cyril's course.

CANON III
IF any of the city or country clergy have been inhibited by Nestorius or his followers from the exercise of the
priesthood, on account of their orthodoxy, we have declared it just that these should be restored to their proper rank.
And in general we forbid all the clergy who adhere to the Orthodox and Ecumenical Synod in any way to submit to
the bishops who have already apostatized or shall hereafter apostatize.

NOTES
ANCIENT EPITOME OF CANON III
To whom Nestorius forbids the priesthood, he is most worthy; but whom he approves is profane.
It would seem from this canon that any bishop who had become a member of the Conciliabulum of John, was
considered as eo ipso having lost all jurisdiction. Also it would seem that the clergy were to disregard the inhibition
of Nestorian prelates or at least these inhibitions were by some one to be removed. This principle, if generally
applied, would seem to be somewhat revolutionary.
LIGHTFOOT
(Apos. Fath. Ign. Ad Rom. i., Vol. II., Sec. I., p. 191.) e.g. Macar. Magn. Apocr. iii. 42 (p. 147).

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.

CANON V
IF any have been condemned for evil practices by the holy Synod, or by their own bishops; and if, with his usual
lack of discrimination, Nestorius (or his followers) has attempted, or shall hereafter attempt, uncanonically to restore
such persons to communion and to their former rank, we have declared that they shall not be profited thereby, but
shall remain deposed nevertheless.

NOTES
ANCIENT EPITOME OF CANON V
If one condemned by his bishop is received by Nestorius it shall profit him nothing.
This canon is interesting as shewing that thus early in the history of the Church, it was not unusual for those
disciplined for their faults in one communion to go to another and there be welcomed and restored, to the overthrow
of discipline and to the lowering of the moral sense of the people to whom they minister.

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 office; and,
if laymen, that they shall be excommunicated.

NOTES
ANCIENT EPITOME OF CANON VI
If any layman shall resist the Synod, let him be excommunicated. But if it be a cleric let him be discharged.
How courageous the passing of this canon was can only be justly appreciated by those who are familiar with the
weight of the imperial authority at that day in ecclesiastical matters and who will remember that at the very time this
canon was passed it was extremely difficult to say whether the Emperor would support Cyril's or John's synod.
OBSERVATION OF THE ROMAN EDITORS (Ed:1608).
In the Vatican books and in some others only these six canons are found; but in certain texts there is added, under
the name of Canon VII., the definition of the same holy Synod put forth after the Presbyter Charisius had stated his
case, and for Canon VIII. another decree of the synod concerning the bishops of Cyprus.
OBSERVATION OF PHILIP LABBE, S.J.P.
In the Collections of John Zonaras and of Theodore Balsamon, also in the "Code of the Universal Church" which
has John Tilius, Bishop of St. Brieuc and Christopher Justellus for its editors, are found eight canons of the Ephesine
council, to wit the six which are appended to the foregoing epistle and two others: but it is altogether a subject of
wonder that in the Codex of Canons, made for the Roman Church by Dionysius Exiguus, none of these canons are
found at all. I suppose that the reason of this is that the Latins saw that they were not decrees affecting the Universal
Church, but that the Canons set forth by the Ephesine fathers dealt merely with the peculiar and private matters of
Nestorius and of his followers.
The Decree of the same holy Synod, pronounced after hearing the Exposition [of the Faith] by the Three hundred
and eighteen holy and blessed Fathers in the city of Nice, and the impious formula composed by Theodore of
Mopsuestia, and given to the same holy Synod at Ephesus by the Presbyter Charisius, of Philadelphia:

CANON VII

WHEN these things had been read, the holy Synod decreed that it is unlawful for any man to bring forward, or to
write, or to compose a different (eteran) Faith as a rival to that established by the holy Fathers assembled with the
Holy Ghost in Nicaea.
But those who shall dare to compose a different faith, or to introduce or offer it 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
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 introduced by the Presbyter Charisius concerning the Incarnation of the Only-
Begotten Son of God, or the abominable and profane doctrines of Nestorius, which are subjoined, they shall be
subjected to the sentence of this holy and ecumenical Synod. So that, if it be a bishop, he shall be removed from his
bishopric and degraded; if it be a clergyman, he shall likewise be stricken from the clergy; and if it be a layman, he
shall be anathematized, as has been afore said.

NOTES
ANCIENT EPITOME OF CANON VII
Any bishop who sets forth a faith other than that of Nice shall be an alien from the Church: if a layman do so let him
be cast out.

CANON VIII
OUR brother bishop Rheginus, the beloved of God, and his fellow beloved of God bishops, Zeno and Evagrius, of
the Province of Cyprus, have reported to us an innovation which has been introduced contrary to the ecclessiastical
constitutions and the Canons of the Holy Apostles, and which touches the liberties of all. Wherefore, since injuries
affecting 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 petitioned the Synod, have told us in
writing and by word of mouth that the Bishop of Antioch has in this way held ordinations in Cyprus; therefore the
Rulers of the holy churches in Cyprus shall enjoy, without dispute or injury, according to the Canons of the blessed
Fathers and ancient custom, 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 God beloved
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; lest the Canons of the Fathers be transgressed; or the vanities of worldly honour be brought in under pretext of
sacred office; or we lose, without knowing it, little by little, the liberty which Our Lord Jesus Christ, the Deliverer of
all men, hath given us by his own Blood.
Wherefore, this holy and ecumenical Synod has decreed that in every province the rights which heretofore, from the
beginning, have belonged to it, shall be preserved to it, according to the old prevailing custom, unchanged and
uninjured: 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 hero determined, this holy and ecumenical Synod unanimously decrees
that it shall be of no effect.

NOTES
ANCIENT EPITOME OF CANON VIII
Let the rights of each province be preserved pure and inviolate. No attempt to introduce any form contrary to these
shall be of any avail.
The caption is the one given in the ordinary Greek texts. The canon is found word for word in the VII Session of the
Council, with the heading, "A decree of the same holy Synod." (Labbe and Cossart, Concilia, Tom. III., col. 802.)
I have followed in reading "the Canons of the Holy Apostles" the reading in Balsamon and Zonaras, and that of
Elias Ehingerus Augustanus (so says Beveridge) in his edition of the Greek canons, A.D. 1614. But the Bodleian
MS, and John of Antioch in his collection of the Canons, and the Codex edited by Christopher Justellus read "of the
Holy Fathers" instead of "of the Holy Apostles." Beveridge is of opinion that this is the truer reading, for while no
doubt the Ephesine Fathers had in mind the Apostolic Canons, yet they seem to have more particularly referred in
this place to the canons of Nice. And this seems to be intimated in the libellum of the Bishops of Cyprus, who gave
rise to this very decree, in which the condemned practice is said to be "contrary to the Apostolic Canons and to the
definitions of the most holy Council of Nice."
This canon Photius does not recognize, for in the Preface to his Nomocanon he distinctly writes that there were but
seven canons adopted by the Ephesine Synod, and in the first chapter of the first title he cites the pre- ceding canon
as the seventh, that is the last. John of Antioch likewise says that there are but seven canons of Ephesus, but reckons
this present canon as the seventh, from which Beveridge concludes that he rejects the Canon concerning Charisius
(vii).
BEVERIDGE.
Concerning the present canon, of rather decree, the Bishop of Antioch, who had given occasion to the six former
canons, gave also occasion for the enacting of this, by arrogating to himself the right of ordaining in the Island of
Cyprus, in violation of former usage. After the bishops of that island, who are mentioned in the canon, had presented
their statements (libellum) to the Synod, the present decree was set forth, in which warning was given that no
innovation should be tolerated in Ecclesiastical administration, whether in Cyprus or elsewhere; but that in all
Dioceses and Provinces their ancient rights and privileges should be preserved.

Chalcedon (451)

The XXX Canons of the Holy and Fourth Synods, 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 prosmonarius, 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 purchased ordination or promotion; but let him be removed from the dignity or charge 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 esteeming the service of God, and slip into the houses of secular persons, whose property they undertake
through 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, unless he shall
be called by the law to the guardianship of minors, from which there is no escape; or unless the bishop of the city
shall commit to him the care of ecclesiastical business, or of unprovided orphans or widows and of persons who
stand especially in need of the Church’s help, through the fear of God. And if any one shall hereafter transgress
these decrees, he shall be subjected to ecclesiastical penalties.

Canon IV.
Let those who truly and sincerely lead the monastic life be counted worthy of becoming honour; but, forasmuch as
certain persons using the pretext of monasticism bring confusion both upon the churches and into political affairs by
going about promiscuously in the cities, and at the same time seeking to establish Monasteries for themselves; it is
decreed that no one anywhere build or found a monastery or 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 in which they were set apart; 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 received into any monastery to become a monk against the will of his master. And if any one shall
transgress this our judgment, we have decreed that he shall be excommunicated, that the name of God 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.

Canon VI.
Neither presbyter, deacon, nor any of the ecclesiastical order shall be ordained at large, nor unless the person
ordained is particularly appointed to a church in a city or village, or to a martyry, or to a monastery. And if any have
been ordained without a charge, the holy Synod decrees, to the reproach of the ordainer, that such an ordination shall
be inoperative, and that such shall nowhere be suffered to officiate.

Canon VII.
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 God, they shall be anathematized.

Canon VIII.
Let the clergy of the poor-houses, monasteries, and martyries remain under the authority of the bishops in every city
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 censure, and if they be monks or laymen, let them be excommunicated.

Canon IX.
If any Clergyman have a matter against another clergyman, he shall not forsake his bishop and run to secular courts;
but let him first lay open the matter before his own Bishop, or let the matter be submitted to any person whom each
of the parties may, 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 him have recourse to the Exarch of the Diocese, or to the throne of the Imperial City of
Constantinople, and there let it be tried.

Canon X.
It shall not be lawful for a clergyman to be at the same time enrolled in the churches of two cities, 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 removed from one church to another, he shall
not intermeddle with the affairs of his former church, nor with the martyries, almshouses, and hostels belonging to
it.
And if, after the decree of this great and ecumenical Synod, any shall dare to do any of these things now forbidden,
the synod decrees that he shall be degraded from his rank.
Canon XI.
We have decreed that the poor and those needing assistance shall travel, after examination, with letters merely
pacifical from the church, and not with letters commendatory, inasmuch as letters commendatory ought to be given
only to persons who are open to suspicion.

Canon XII.
It has come to our knowledge that certain persons, contrary to the laws of the Church, having had recourse to secular
powers, have by means of imperial rescripts divided one Province into two, so that there are consequently two
metropolitans in one province; therefore the holy Synod has decreed that for the future no such thing shall be
attempted by a bishop, since he who shall undertake it shall be degraded from his rank. But the cities which have
already been honoured by means of imperial letters with the name of metropolis, and the bishops in charge of them,
shall take the bare title, all metropolitan rights being preserved to the true Metropolis.

Canon XIII.
Strange and unknown clergymen without letters commendatory from their own Bishop, are absolutely prohibited
from officiating in another city.

Canon XIV.
Since in certain provinces it is permitted to the readers and singers to marry, the holy Synod has decreed 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 marriage, if they have already had their children baptized among the heretics, must bring them into the communion
of the Catholic Church; but if they have not had them baptized, they may not hereafter baptize them among heretics,
nor give them in marriage to a heretic, or a Jew, or a heathen, unless the person marrying the orthodox child
shall promise to come over to the orthodox faith. And if any one shall transgress this decree of the holy synod, let
him be subjected to canonical censure.

Canon XV.
A woman shall not receive the laying on of hands as a deaconess under forty years of age, and then only after
searching examination. And if, after she has had hands laid on her and has continued for a time to minister, she shall
despise the grace of God and give herself in marriage, she shall be anathematized and the man united to her.

Canon XVI.
It is not lawful for a virgin who has dedicated herself to the Lord God, nor for monks, to marry; and if they are
found to have done this, let them be excommunicated. But we decree 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 subject to the bishops who now have jurisdiction over
them, particularly if the bishops have peaceably and continuously governed them for the space of thirty years. But if
within thirty years there has been, or is, 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 aforesaid. And if any city
has been,
or shall hereafter be newly erected by imperial authority, let the order of the ecclesiastical parishes follow the
political and municipal example.

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 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 reformation 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 we have already decreed, for clergymen officiating in one church to be appointed to the
church of another city, but they shall cleave to that in which they were first thought worthy to minister; those,
however, being excepted, who have been driven by necessity from their own country, and have therefore removed to
another church. And if, after this decree, any bishop shall receive a clergyman belonging to another bishop, it is
decreed that both the received and the receiver shall be excommunicated 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 or 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
also 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 that certain clergymen and monks, having no authority from their own
bishop, and sometimes, indeed, while under sentence of excommunication by him, betake themselves to the imperial
Constantinople, and remain there for a long time, raising disturbances and troubling the ecclesiastical state, and
turning men’s houses upside down. Therefore the holy Synod has determined 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 return to their own places.

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 liable to ecclesiastical penalties.

Canon XXV.
Forasmuch as certain of the metropolitans, as we have heard, neglect the flocks committed to them, and delay the
ordinations of bishops the holy Synod has decided that the ordinations of bishops shall take place within three
months, unless an inevitable necessity should some time require the term of delay to be prolonged. And if he 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 managed the church-business without stewards, it
has seemed good that every church having a bishop shall have also a steward from 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 squandered, nor reproach be brought upon
the priesthood; and if he [i.e., the Bishop] will not do this, he shall be subjected to the divine canons.

Canon XXVII.
THE holy Synod has decreed that those who forcibly carry off women under pretence of marriage, and the aiders or
abettors of such ravishers, shall be degraded if clergymen, and if laymen be anathematized.

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 Bishops beloved-of-God (who assembled in the imperial city of Constantinople, which is
New Rome, in the time of the Emperor Theodosius of happy memory), we also do enact and decree the same things
concerning the privileges of the most holy Church of Constantinople, which is New Rome. For the Fathers rightly
granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most
religious Bishops, actuated by the same consideration, gave equal privileges (ἴσα πρεσβεῖα) 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 old 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 dioceses, 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 province, ordaining
his own provincial bishops, as has been declared by the divine canons; but that, as has been above said, the
metropolitans of the aforesaid Dioceses should be ordained by the archbishop of Constantinople, after the proper
elections have been held according to custom and have been reported to him.

Canon XXIX.
It is sacrilege to degrade a bishop to the rank of a presbyter; but, if they are for just cause removed from episcopal
functions, neither ought they to have the position of a Presbyter; and if they have been displaced without any charge,
they shall be restored to their episcopal dignity.

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 diocese to do no such thing without the consent and order of their Archbishop, and ask to be excused
until the ordination of the new bishop of the metropolis of Alexandria, it has 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.

II Constantinoplitanum (553)

The Anathemas Against Origen

I. If anyone asserts the fabulous pre-existence of souls, and shall assert the monstrous restoration which follows
from it: let him be anathema.

II. If anyone shall say that the creation (τὴυ παραγωγὴν) of all reasonable things includes only intelligences (νόας)
without bodies and altogether immaterial, having neither number nor name, so that there is unity between them all
by identity of substance, force and energy, and by their union with and knowledge of God the Word; but that no
longer desiring the sight of God, they gave themselves over to worse things, each one following his own
inclinations, and that they have taken bodies more or less subtile, and have received names, for among the heavenly
Powers there is a
difference of names as there is also a difference of bodies; and thence some became and are called Cherubims,
others Seraphims, and Principalities, and Powers, and Dominations, and Thrones, and Angels, and as many other
heavenly orders as there may be: let him be anathema.

III. If anyone shall say that the sun, the moon and the stars are also reasonable beings, and that they have only
become what they are because they turned towards evil: let him be anathema.

IV. If anyone shall say that the reasonable creatures in whom the divine love had grown cold have been hidden in
gross bodies such as ours, and have been called men, while those who have attained the lowest degree of wickedness
have shared cold and obscure bodies and are become and called demons and evil spirits: let him be anathema.

V. If anyone shall say that a psychic (ψυχικὴν) condition has come from an angelic or archangelic state, and
moreover that a demoniac and a human condition has come from a psychic condition, and that from a human state
they may become again angels and demons, and that each order of heavenly virtues is either all from those below or
from those above, or from those above and below: let him be anathema.

VI. If anyone shall say that there is a twofold race of demons, of which the one includes the souls of men and the
other the superior spirits who fell to this, and that of all the number of reasonable beings there is but one which has
remained unshaken in the love and contemplation of God, and that that spirit is become Christ and the king of all
reasonable beings, and that he has created all the bodies which exist in heaven, on earth, and between heaven and
earth; and that the world which has in itself elements more ancient than itself, and which exists by themselves, viz.:
dryness, damp, heat and cold, and the image (ιδέαν) to which it was formed, was so formed, and that the most holy
and consubstantial Trinity did not create the world, but that it was created by the working intelligence (Νοῦς
δημιρυργός) which is more ancient than the world, and which communicates to it its being: let him be anathema.

VII. If anyone shall say that Christ, of whom it is said that he appeared in the form of God, and that he was united
before all time with God the Word, and humbled himself in these last days even to humanity, had (according to their
expression) pity upon the divers falls which had appeared in the spirits united in the same unity (of which he himself
is part), and that to restore them he passed through divers classes, had different bodies and different names, became
all to all, an Angel among Angels, a Power among Powers, has clothed himself in the different classes of reasonable
beings
with a form corresponding to that class, and finally has taken flesh and blood like ours and is become man for men;
[if anyone says all this] and does not profess that God the Word humbled himself and became man: let him be
anathema.

VIII. If anyone shall not acknowledge that God the Word, of the same substance with the Father and the Holy Ghost,
and who was made flesh and became man, one of the Trinity, is Christ in every sense of the word, but [shall affirm]
that he is so only in an inaccurate manner, and because of the abasement (κενώσαντα), as they call it, of the
intelligence (νοῦς); if anyone shall affirm that this intelligence united (συνημμένον ) to God the Word, is the Christ
in the true sense of the word, while the Logos is only called Christ because of this union with the intelligence, and e
converso that the intelligence is only called God because of the Logos: let him be anathema.

IX. If anyone shall say that it was not the Divine Logos made man by taking an animated body with a ψυχὴ῾ λογικὴ
and νοερὰ, that he descended into hell and ascended into heaven, but shall pretend that it is the Νοῦς which has done
this, that Νοῦς of which they say (in an impious fashion) he is Christ properly so called, and that he is become so by
the knowledge of the Monad: let him be anathema.

X. If anyone shall say that after the resurrection the body of the Lord was ethereal, having the form of a sphere, and
that such shall be the bodies of all after the resurrection; and that after the Lord himself shall have rejected his true
body and after the others who rise shall have rejected theirs, the nature of their bodies shall be annihilated: let him
be anathema.

XI. If anyone shall say that the future judgment signifies the destruction of the body and that the end of the story will
be an immaterial ψύσις, and that thereafter there will no longer be any matter, but only spirit νοῦς): let him be
anathema.

XII. If anyone shall say that the heavenly Powers and all men and the Devil and evil spirits are united with the Word
of God in all respects, as the Νοῦς which is by them called Christ and which is in the form of God, and which
humbled itself as they say; and [if anyone shall say] that the Kingdom of Christ shall have an end: let him be
anathema.

XIII. If anyone shall say that Christ [i.e., the Νοῦς] is in no wise different from other reasonable beings, neither
substantially nor by wisdom nor by his power and might over all things but that all will be placed at the right hand of
God, as well as he that is called by them Christ [the Νοῦς], as also they were in the feigned pre-existence of all
things: let him be anathema.

XIV. If anyone shall say that all reasonable beings will one day be united in one, when the hypostases as well as the
numbers and the bodies shall have disappeared, and that the knowledge of the world to come will carry with it the
ruin of the worlds, and the rejection of bodies as also the abolition of [all] names, and that there shall be finally an
identity of the γνῶσις and of the hypostasis; moreover, that in this pretended apocatastasis, spirits only will continue
to exist, as it was in the feigned
pre-existence: let him be anathema.

XV. If anyone shall say that the life of the spirits (νοῶν) shall be like to the life which was in the beginning while as
yet the spirits had not come down or fallen, so that the end and the beginning shall be alike, and that the end shall be
the true measure of the beginning: let him be anathema.

III Constantinoplitanum (681)

The Definition of Faith

The holy, great, and Ecumenical Synod which has been assembled by the grace of God, and the religious decree of
the most religious and faithful and mighty Sovereign Constantine, in this God-protected and royal city of
Constantinople, New Rome, in the Hall of the imperial Palace, called Trullus, has decreed as follows.

The only-begotten Son, and Word of God the Father, who was made man in all things like unto us without sin,
Christ our true God, has declared expressly in the words of the Gospel, “I am the light of the world; he that
followeth me shall not walk in darkness, but shall have the light of life.”

And again, “My peace I leave with you, my peace I give unto you.” Our most gentle Sovereign, the champion of
orthodoxy, and opponent of evil doctrine, being reverentially led by this divinely uttered doctrine of peace, and
having convened this our holy and Ecumenical assembly, has united the judgment of the whole Church. Wherefore
this our holy and Ecumenical Synod having driven away the impious error which had prevailed for a certain time
until now, and following closely the straight path of the holy and approved Fathers, has piously given its full assent
to the five holy and Ecumenical Synods (that is to say, to that of the 318 holy Fathers who assembled in Nice against
the raging Arius; and the next in Constantinople of the 150 God-inspired men against Macedonius the adversary of
the Spirit, and the impious Apollinaris; and also the first in Ephesus of 200 venerable men convened against
Nestorius the Judaizer; and that in Chalcedon of 630 God-inspired Fathers against Eutyches and Dioscorus hated of
God; and in addition to these, to the last, that is the Fifth holy Synod assembled in this place, against Theodore of
Mopsuestia, Origen, Didymus, and Evagrius, and the writings of Theodoret against the Twelve Chapters of the
celebrated Cyril, and the Epistle which was said to be written by Ibas to Maris the Persian), renewing in all things
the ancient decrees of religion, and chasing away the impious doctrines of irreligion. And this our holy and
Ecumenical Synod inspired of God has set its seal to the Creed which was put forth by the 318 Fathers, and again
religiously confirmed by the 150, which also the other holy synods cordially received and ratified for the taking
away of every soul-destroying heresy.
Quinisextum (Trullo) (692)

The Canons of the Council in Trullo.

Canon I.

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

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

Likewise also we confirm that faith which was set forth by the one hundred and fifty fathers who in the time of
Theodosius the Elder, our Emperor, assembled in this imperial city, accepting their decisions with regard to the Holy
Ghost in assertion of his godhead, and expelling the profane Macedonius (together with all previous enemies of the
truth) as one who dared to judge Him to be a servant who is Lord, and who wished to divide, like a robber, the
inseparable unity, so that there might be no perfect mystery of our faith. And together with this odious and
detestable contender against the truth, we condemn Apollinaris, priest of the same iniquity, who impiously belched
forth that the Lord assumed a body unendowed with a soul,342 thence also inferring that his salvation wrought for
us was imperfect.

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

Moreover we confirm that faith which at Chalcedon, the Metropolis, was set forth in accordance with orthodoxy by
the six hundred and thirty God-approved fathers in the time of Marcian, who was our Emperor, which handed down
with a great and mighty voice, even unto the ends of the earth, that the one Christ, the son of God, is of two natures,
and must be glorified343 in these two natures, and which cast forth from the sacred precincts of the Church as a
black pestilence to be avoided, Eutyches, babbling stupidly and inanely, and teaching that the great mystery of the
incarnation (οἰκονωμίας) was perfected in thought only. And together with him also Nestorius and Dioscorus of
whom the former was the defender and champion of the division, the latter of the confusion [of the two natures in
the one Christ], both of whom fell away from the divergence of their impiety to a common depth of perdition and
denial of God.

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

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

And, to say so once for all, we decree that the faith shall stand firm and remain unsullied until the end of the world
as well as the writings divinely handed down and the teachings of all those who have beautified and adorned the
Church of God and were lights in the world, having embraced the word of life. And we reject and anathematize
those whom they rejected and anathematized, as being enemies of the truth, and as insane ragers against God, and as
lifters up of iniquity. But if any one at all shall not observe and embrace the aforesaid pious decrees, and teach and
preach in accordance therewith, but shall attempt to set himself in opposition thereto, let him be anathema,
according to the decree already promulgated by the approved holy and blessed Fathers, and let him be cast out and
stricken off as an alien from the number of Christians. For our decrees add nothing to the things previously defined,
nor do they take anything away, nor have we any such power.

Canon II.

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

Canon III.

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

Canon IV.

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

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

Canon VI.

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

Canon VII.

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

Canon VIII.

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

Canon IX.

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

Canon X.

A bishop, or presbyter, or deacon who receives usury, or what is called hecatostæ, let him desist or be deposed.
Canon XI.

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

Canon XII.

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

Canon XIII.

Since we know it to be handed down as a rule of the Roman Church that those who are deemed worthy to be
advanced to the diaconate or presbyterate should promise no longer to cohabit with their wives, we, preserving the
ancient rule and apostolic perfection and order, will that the lawful marriages of men who are in holy orders be from
this time forward firm, by no means dissolving their union with their wives nor depriving them of their mutual
intercourse at a convenient time.

Wherefore, if anyone shall have been found worthy to be ordained subdeacon, or deacon, or presbyter, he is by no
means to be prohibited from admittance to such a rank, even if he shall live with a lawful wife. Nor shall it be
demanded of him at the time of his ordination that he promise to abstain from lawful intercourse with his wife: lest
we should affect injuriously marriage constituted by God and blessed by his presence, as the Gospel saith: “What
God hath joined together let no man put asunder;” and the Apostle saith, “Marriage is honourable and the bed
undefiled;” and again, “Art thou bound to a wife? seek not to be loosed.” But we know, as they who assembled at
Carthage (with a care for the honest life of the clergy) said, that subdeacons, who handle the Holy Mysteries, and
deacons, and presbyters should abstain from their consorts according to their own course [of ministration]. So that
what has been handed down through the Apostles and preserved by ancient custom, we too likewise maintain,
knowing that there is a time for all things and especially for fasting and prayer. For it is meet that they who assist at
the divine altar should be absolutely continent when they are handling holy things, in order that they may be able to
obtain from God what they ask in sincerity. If therefore anyone shall have dared, contrary to the Apostolic Canons,
to deprive any of those who are in holy orders, presbyter, or deacon, or subdeacon of cohabitation and intercourse
with his lawful wife, let him be deposed. In like manner also if any presbyter or deacon on pretence of piety has
dismissed his wife, let him be excluded from communion; and if he persevere in this let him be deposed.

Canon XIV.

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

Canon XV.

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

Canon XVI.
Since in the Book of Acts the Apostles instruct us to appoint seven Deacons, the Fathers of the Council held in
Neocaesarea have thus clearly asserted in the Canons they promulgated that there must be seven Deacons according
to the Canon, even though the city be a quite big one: witness the Book of Acts. In the course of fittingly
harmonizing the sense of the Fathers with the Apostolic saying, we discovered that their words in this connection
did not pertain to the men serving as ministers to the mysteries, but to those attending to the needs of the table, the
text of the Book of Acts being as follows: “And in those days, when the number of the disciples was multiplied,
there arose a murmuring of the Hellenists against the Hebrews, because their widows were being neglected in the
daily ministration. Then the twelve called the multitude of the disciples to them and said, We do not like to forsake
the word of God to serve tables. Wherefore, brethren, look ye out among you seven men of a good reputation, full of
Holy Spirit and of wisdom, whom we may appoint for this task. We will apply ourselves to prayer and to the
ministry of the word. And their assertion pleased the whole multitude. And they chose Stephen, a man full of faith
and Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Par-menas, and Nicolas an Antiochian
proselyte; whom all they set before the Apostles” (Acts 6:1–6). In the course of interpreting this passage, John
Chrysostom, the teacher of the Church, dilates thus: “It is to be marveled that the multitude did not split apart in
choosing the men! that the Apostles were not frowned upon by them! It is to be wondered what sort of dignity of
office they possessed, and what sort of ordination they received. This is something that needs to be learned. Was it
the ordination of Deacons? we well might wonder. But then, that is not in the churches. Or was the arrangement one
of Presbyters? So far, though there had been no Bishop, but only Apostles. Hence, I opine, it is plain and obvious
that neither the name of Deacons nor that of Presbyters is appropriate.” Resting upon these words, therefore, we too
proclaim that as respects the aforesaid seven Deacons they were not selected to minister to the mysteries, according
to what has been said in connection with the previous interpretation of the teaching, but, on the contrary, that they
were selected to serve the common need of the Christians then gathered together; and that they continue to be an
example to us, as they actually became, of philanthropy and diligence in regard to the needy.
(c. XV of Neocaesarea.)

Canon XVII.

Inasmuch as Clergymen of various churches have abandoned their own churches, in which they were ordained, and
have run over to other Bishops, and without the consent of their own Bishop have had themselves enrolled in the
others’ churches, and as a result of this they came to be insubordinate, we decree that, beginning with the month of
January of the last fourth induction, not a single one of all the clergymen, regardless of what rank he happens to be
in, has permission, unless furnished by a written dimissory of his own Bishop, to be enrolled in a different church.
For, whoever fails to abide by this rule hereafter, but, on the contrary, so far as lies in his power disgraces him who
bestowed the ordination on him, let both him and the one who illogically accepted him be deposed from office.
(Ap. cc. XII, XV, XXXII; cc. XV, XVI of the 1st; cc. V, X, XI, XIII, XX, XXIII; c. XV of the 7th; cc. III, VII, VIII,
XI of Antioch; cc. XLI, XLII of Laodicea; cc. VII, VIII, XV, XVI, XIX of Sardica; cc. XXXI, LXIII, XCVII,
XCVIII, CXVI of Carthage.)

Canon XVIII.

Clergymen who on the pretext of an incursion of barbarians, or as a result of any other circumstance, have
emigrated, whenever their exigency has ceased, or the incursions of barbarians, on account of which they made their
departure, are commanded to return to their own churches, and not to stay away from them for a long time without a
good excuse. If anyone fails to conduct himself agreeably to the present Canon, let him be excommunicated until he
returns to his own church. Let this same rule apply also to the Bishop who is keeping him.
(Ap. c. XV; cc. XV, XVI of the 1st; cc. V, X, XX, XXIII of the 4th; c. XVII of the 6th; c. XV of the 7th; c. III of
Antioch; cc. XV, XVI, XIX of Sardica; cc. LXIII, XCVIII of Carthage.)

Canon XIX.

We declare that the deans of churches., on every day, but more especially on Sundays, must teach all the Clergy and
the laity words of truth out of the Holy Bible, analyzing the meanings and judgments of the truth, and not deviating
from the definitions already laid down, or the teaching derived from the God-bearing Fathers; but also, if the
discourse be one concerning a passage of Scripture, not to interpret it otherwise than as the luminaries and teachers
of the Church in their own written works have presented it; and let them rather content themselves with these
discourses than attempt to produce discourses of their own, lest, at times, being resourceless, they overstep the
bounds of propriety. For by means of the teaching afforded by the aforesaid Fathers, the laity, being apprised of the
important and preferred things, and of the disadvantageous and rejectable, are enabled to adjust their lives for the
better, and do not become a prey to the ailment of ignorance, but, by paying due attention to what is taught, they
sharpen their wits so as to avoid suffering wrongly, and for fear of impending punishments they work out their own
salvation.
(Ap. c. LVI; cc. II, XVI of the 1st; c. XIX of Laodicea; cc. LXXIX, CXXXI, CXXXII, CXXXIII of Carthage; c. X
of Peter; c. VI of the Faster.)

Canon XX.

Let not any Bishop teach publicly in another city that does not belong to his see. If anyone be caught doing this, let
him be deposed from the office of Bishop and perform the functions of a Presbyter.
(Ap. c. XXXV; c. II of the 2nd; c. VIII of the 3rd; cc. XIII, XXII of Antioch; cc. III, XI, XII of Sardica.)

Canon XXI

Those who become responsible for canonical crimes, and on this account are subject to complete and permanent
deposition from office, and are thrust into the status of laymen, if with a view to returning they voluntarily forgo the
sin on account of which they lapsed from grace, and render themselves utter strangers thereto, let them be tonsured
in Clerical guise. But if they fail to do this of their own accord and as a matter of choice, let them grow back the hair
of their heads, on the ground that they have preferred the return into the world to the heavenly life.
(Ap. c XXV; c, IX of the 1st; e. IV of the 6th; c. IX of Neocaesarea; cc. III, XVII, XXXII, L, LXX of Basil.)

Canon XXII

We command that those men be deposed from office, whether they be Bishops or Clergymen whatsoever, who have
been ordained or are being ordained for money, and not in accordance with a test and choice of life.
(Ap. c. XXIX; c. II of the 4th; c. XXIII of the 6th; ec. IV, V, XIX of the 7th; c. XCI of Basil; letters of Gennadius
and Tarasius.)

Canon XXIII

Concerning the rule that no one, whether a Bishop, or a Presbyter, or a Deacon, that imparts of the intemerate
Communion shall collect from the partaker coins or any compensation whatsoever in exchange for such
communion. For neither is grace bought, nor do we impart the sanctifying influence of the Holy Spirit for money;
but, on the contrary, it must be imparted to the worthy without the incentive of knavishness. If, however, any person
enrolled in the Clergy should be found to be demanding compensation of any kind of him to whom he imparts of the
intemerate Communion, let him be deposed from office, on the ground that he is votary of Simon’s delusion and
maleficence.
(Ap. c. XXIX; c. II of the 4th; c. XXII of the 6th; cc. IV, XV, IX of the 7th; c. XCI of Basil; letters of Gennadius and
Tarasius.)

Canon XXIV

Let none of those enrolled in the sacerdotal list, nor any Monks, attend horse races or become involved in pastimes.
But if any Clergyman should be invited at a wedding, whenever fraudulent games are introduced, let him rise up and
protest, and thereupon let him depart, since the teaching of our Fathers thus commands. In case anyone is caught and
found guilty of this, let him either cease or be deposed.
(Ap. cc. XLII, XLIII; cc. LI, LXII, LXVI of the 6th; c. XXII of the 7th; cc. III, LIV of Laodicca; cc. XVII, LXX of
Carthage.)

Canon XXV
In addition to all the others we renew the Canon which prescribes that the rural or district parishes belonging to each
church are to remain immutably assigned to the Bishops holding them, and especially in the case of those who
managed to hold them for a period of thirty years without resorting to force. But if within thirty years there has been,
or should be, any dispute about them, those who claim to have been wronged shall be permitted to bring the matter
before the Synod of the province.
(c. XVII of the 4th; c. CXXVIII, CXXIX, CXXX of Carthage.)

Canon XXVI

As for a Presbyter who has unwittingly entangled himself in an unlawful marriage, let him retain his rights to sitting
with his rank, in accordance with what has been prescribed to us as legislation by the sacred Canon, but let him
refrain from the rest of functions and activities. For a pardon is sufficient for him; but for him to bless another
person when he ought to be looking after his own wounds, is inconsistent: for blessing is the impartation of
sanctification. But how can one who lacks this, on account of his lapse as a result of ignorance, impart it to another?
Let him therefore bless no one either publicly or privately; neither let him distribute the body of Christ to others, nor
perform any other liturgical office. On the contrary, while contenting himself with the presidency, let him
persistently weep to others, and to the Lord, to be pardoned for the iniquitous deed which he has unwittingly
perpetrated. For it is obvious that any such unlawful marriage must be dissolved, and that the man will have no
essential share in the sacred office of which he has been deprived.
(Ap. c. XIX; c. III of the 6th; c. II of Neocaesarea; cc. XXIII, XXVII, LXXVIII of Basil.)

Canon XXVII

Let no one on the Clerical List don inappropriate clothing, either when living in the city or when walking the road;
but, on the contrary, let him wear costumes that have already been assigned to the use of those who are enrolled in
the Clergy. If anyone should commit such a violation, let him be excommunicated for one week.
(c. XVI of the 7th; cc. XII, XXI of Gangra.)

Canon XXVIII

Since we have learned that in various churches when grapes are offered at the sacrificial altar, in accordance with a
certain custom which has gained prevalence, by affixing them to the bloodless sacrifice of the offering (or oblation),
the ministers thus distribute both to the laity, we have seen fit to decree that no one in holy orders shall do this any
more; but, on the contrary, for the purpose of vivification, and remission of sins, they shall impart to the laity of the
oblation only, regarding the offering of grapes as first fruits offered by way of thanks to the giver of fruits, whereby
our bodies, in accordance with the divine definition, is enabled to grow and to be nourished. If, then, any Clergyman
does contrary to what has been commanded, let him be deposed.
(Ap. cc. III, IV; cc. XXXII, LVII, XCIX of the 6th; c. XL of Carthage.)

Canon XXIX

The Canon of the Fathers met in Carthage prescribes that the holy rites of the sacrificial altar, unless performed by
men under a fast, are not to be celebrated at all, except on one day of the year on which the Lords Supper is
celebrated, perhaps having decided to employ such an economy of the divine Fathers on account of certain pretexts
advantageous to the Church in such seasons. Since there is nothing to compel us to abandon rigorism, we decree,
pursuantly to the traditions of the Apostles and of the Fathers, that the fasting during the Thursday which falls in the
last week in Great Lent (or Tessaracoste) must not be omitted, and the whole fast of Great Lent dishonored by being
prematurely broken.
(Ap. c. LXIX; c. LXXXIX of the 6th; cc. XLIX, L, LI, LII of Laodicea; cc. XLVIII, LVI of Carthage; c. I of
Dionysius; cc. VIII, X of Timothy.)

Canon XXX

Wishing to do everything for the edification of the Church, we have decided to make concessions to priests in
Barbarian churches, so that if they are seeking to circumvent Apostolic Canon V by not expelling their wife, on the
pretext of reverence, and to do what is beyond the limits set by it, by coming to a private agreement with their
spouses to abstain from intercourse with each other. We decree that these priests shall cohabit with these wives no
more, in any manner whatsoever, so as to afford us thereby positive proof that they are carrying out their promise.
We make this concession to them, not for any other reason, but because of the pusillanimity of their thought, and the
bizarre character of their ideas of morality, and the unsettled state of their mind.
(Ap. c. V; cc. XII, XIII, XLVIII of the 6th; c. IV of Gangra; cc. III, IV, XXXIIII of Carthage.)

Canon XXXI

As for those Clergymen who hold a liturgy in oratories or prayerhouses or in private residences, or who carry out a
baptism therein, without having obtained the consent of the local Bishop to do this, we decree that if any Clergyman
fail to guard against doing this, let him be deposed from office.
(Ap. c. XXXI; c. XVIII of the 4th; cc. XXXIV, LIX of the 6th; c. XII, XIII, XIV, XV of the lst-&-2nd; c. VI of
Gangra; c. V of Antioch; c. LVIII of Laodicea; cc. X, LXII of Carthage.)

Canon XXXII

Since it has come to our knowledge that in the country of the Armenians those conducting the bloodless sacrifice are
wont to offer wine alone at the sacred table, without mixing water with it, on the alleged ground that the teacher of
the Church John Chrysostom said in his commentary of the Gospel according to St. Matthew the following: “On
what account did He not drink water after He rose, but wine? — another wicked heresy being thus eradicated, roots
and all. For since there were some who used water in the Mysteries, He showed both when He delivered the
Mysteries and when He rose from the grave, that he set a mere table without mysteries and used wine, derived, he
says, from the product of the vine” (Homily 82). But a vine produces wine, not water. Hence they infer that the
teacher disallowed the offering of water in the sacred sacrifice (Matt. 26:29). Lest they remain henceforth in
ignorance of the facts, we proceed to reveal the father’s meaning Orthodoxically. For, in view of the fact that the
wicked heresy of the Aquarians was an old one, wherein they use water alone instead of wine in their own sacrifice,i
by way of refuting the unlawful doctrine of that particular heresy and showing that they are contravening the
Apostolical tradition, this God-bearing man asserted the said words. Since even in the church of his jurisdiction,
where he had the pastoral rulership in his hands, he taught that water should be admixed whenever it was requisite to
perform the blood sacrifice, pointing out that from the precious flank of our Redeemer and Savior Christ the God
there had exuded a mixture of blood and water, which mixture was shed, or poured out, for vivification of all the
world and redemption from sins. And in connection with all churches where the spiritual luminaries shone forth, this
God-given procedure prevails. For this is also in keeping with the fact that both James the carnal brother of Christ
our God, who was the first to be entrusted with the throne of the church of the Jerusalemites, and Basil the Bishop of
the Caesareans and one whose renown rapidly spread over the whole inhabited earth, having each of them handed
down to us in writing the mystical hierurgy, have given out that the sacred chalice (or cup) is to be filled full of
water and wine in the Divine Liturgy. And the devout Fathers assembled in Carthage, too, thus expressly mentioned
that in the holy elements nothing more than the body and the blood of the Lord should be offered, just as the Lord
Himself taught, that is, bread and wine, mixed with water. If, therefore, any Bishop, or Presbyter, fail to follow the
procedure taught by the Apostles, and, mixing water with wine, thus to offer the intemerate sacrifice, let him be
deposed from office, on the ground that he has been divulging the mystery imperfectly or deficiently and novating
the rites handed down.

Canon XXXIII

Since we have learned as a matter of fact that in the country of the Armenians only those who are of hieratical (or
priestly) lineage are eligible to the clergy, pursuantly to Jewish customs, in an attempt to practice these, and that
some of them do not even tonsure their Psalts and Anagnosts when installing them in the divine Temple, we have
seen fit to concur in decreeing that from now on those who wish to promote certain persons to the clergy are not
allowed to pay any regard to the lineage of the ordinee. But, on the contrary, after first testing them as to whether
they are worthy according to the definitions laid down in the sacred Canons to be enrolled in the clergy, they shall
ordain them ecclesiastics, whether they have been born of ancestors who were priests, or not. Nor, furthermore, shall
they permit anyone to speak from the pulpit to the laity the divine words, in accordance with the order of enrollment
in the clergy, unless such person has something to show in the way of a priestly tonsure and receives the blessing
canonically from the proper pastor. If anyone be caught acting contrary to the rules prescribed, let him be
excommunicated.
(Ap. c. LXXVII; c. XIV of the 4th; c. XXIII of Laodicea; c. XXII of Carthage.)

Canon XXXIV

In view of the fact that the sacerdotal Canon clearly states that as the crime of conspiracy or of faction is utterly
forbidden even by civil laws, it is much more fitting still that this be prohibited from occurring in the Church of
God, we too are sedulous to insist that if any Clergymen or Monks be found either conspiring together or engaging
in factional intrigues or hatching plots against Bishops or fellow Clergymen, they shall forfeit their own rank
altogether.
(Ap. c. XXXI; c. XVIII of the 4th; cc. XIII, XIV, XV of the lst-&-2nd; c. V of Antioch; cc. X, LXII of Carthage.)

Canon XXXV

Let none of all the Metropolitans, when a Bishop dies who is under his throne, have any right to remove or to usurp
his belongings or those of his church, but let them be under the safe keeping of the Clergy of the church of which the
deceased happened to be president until the induction or installation of another Bishop, unless there be no
Clergymen left in the same church. For the Metropolitan shall safely keep all such things undiminished and hand all
of them over to the Bishop who is to be ordained.
(Ap. c. XL; c. XXII of the 4th; c. XXIV of Antioch; cc. XXX, LXXXIX of Carthage.)

Canon XXXVI

Renewing the laws made by the one hundred and fifty Holy Fathers who assembled in this God-guarded imperial
capital city, and by the six hundred and thirty of those who assembled in Chalcedon, we decree that the throne of
Constantinople shall enjoy equal seniorities (or priorities) with the throne of older Rome, and in ecclesiastical
matters shall be magnified like the latter, coming second after the latter; after which the throne of the great city of
the Alexandrians shall come next, then that of Antioch, and after this the throne of the city of the Jerusalemites.
(Ap. c. XXXIV; c. III of the 2nd; c. XXVIII of the 4th.)

Canon XXXVII

Since at various times there have been inroads of barbarians, and many cities have as a result become subject to the
iniquitous, so that the President of such a city has been unable after ordination to take possession of his own throne
and to be installed therein in sacerdotal state, and thus to act and employ himself in accordance with the prevailing
custom of bestowing ordinations and to do everything that pertains to a Bishop, we, being determined to safeguard
the rights of the priesthood to honor and respect, and being nowise disposed to consent to any curtailment of
ecclesiastical rights or to allow the heathen influence to be exercised over those so ordained, and on account of the
cause recited above since they are unable to gain possession of their own thrones, we have seen fit to concur in
decreeing that no prejudice shall result therefrom to prevent them from bestowing ordinations canonically upon
various Clergymen, and from employing the authority of the presidency in accordance with the same definition; and
that any and all administration advanced by them shall be sure and duly established. For the definition of economy
shall not be restricted or limited by the circumstances of necessity or be circumscribed as touching its rigor.
(Ap. c. XXXVI; c. XVIII of Ancyra; cc. XVII, XVIII of Antioch.)

Canon XXXVIII

We too retain the Canon which was laid down by our Fathers and which reads as follows: If any city has been
rebuilt by imperial authority, or has been built anew again, pursuant to civil and public formalities, let the order of
the ecclesiastical parishes be followed.
(c. XVII of the 4th.) (The present Canon is included in c. XVII of the 4th, and see the Interpretation of it there.)

Canon XXXIX

Seeing that our brother and fellow minister John the president of the island of the Cyprians has departed thence with
his laity and has come to the eparchy of the Hellespont, both because of barbarian assaults and because they have
been freed from heathen slavery and have become subject to the ruling powers of the most Christian empire, by the
providence of the philanthropic (or man-loving) God, and by the hard work of our Christ-loving and pious emperor,
we see fit to concur in decreeing that the privileges conferred upon and granted to the throne of the man aforesaid by
the God-bearing Fathers who convened in Ephesus long ago shall be preserved without any innovations, so that the
new Justinianopolis shall have the right of Constantinople, and the most God-beloved Bishop appointed over it shall
preside over all those in the eparchy of the Hellespontians and be ordained by his own bishops, in accordance with
the ancient custom. For our God-bearing Fathers have already decided that the customs obtaining in each Church are
to be continued, the Bishop of the city of the Cyzicenians being subject to the president of the said Justinianopolis,
in imitation of the rest of all the Bishops who are under the said most God-beloved president John, by whom, if the
need arises, the Bishop of the same city of the Cyzicenians shall be ordained.
(Ap. c. XXXIV; cc. VI, XII of the 1st; cc. II, III, VIII of the 2nd; c. XXVIII of the 4th; c. XXXVI of the 6th; c. IX of
Antioch.)

Canon XL

Since it is very conducive to salvation for one to become closely attached to God by retiring from the turmoil of life,
we must not welcome without examination those who unseasonably choose the solitary (or monastic) life, but must
observe the definition handed down to us by the Fathers even in these matters, so as to make it incumbent upon us to
welcome the confession (or promise, as we say in English) of a life in accordance with God then, when it is already
certain and has been done with consent and judgment, after the completion of the reason. Therefore let anyone who
is about to submit to the monastic yoke and who is not less than ten years old, the test for this resting with the
president, if he deems the time to be more advantageous for growth as preparation for entrance into and continuance
in the solitary life. For even though St. Basil the Great in his sacred Canons welcomes the girl who voluntarily offers
herself to God and embraces virginity when passing through her seventeenth year, and makes it a law for her to be
enrolled in the battalion of Virgins, yet, even so, following the example with respect to widows and deaconesses
closely we have allowed those choosing the solitary life the said time proportionately. For in the divine Apostle it is
written: “Let not a widow be taken into the number under sixty years old if she has been the wife of one husband” (1
Tim. 5:9). The sacred Canons, on the other hand, give instructions to the effect that a deaconess can be ordained
only when she is at least forty years old, the Church having by the grace of God become mightier and advancing
forward, and the tendency of the faithful to keep the divine commandments having become firmly fixed and secure,
after exquisitely perceiving which fact quite recently we have seen fit to decree the blessing of grace upon the one
about to undertake the struggle of living in accordance with God, impressing it precisely like a seal quickly and
hence seeking to prevent him from lingering too long, and urging him forward into the arena, or rather indeed we
might say impelling him to the choice and state of what is good.
(c. XIX of the 1st; c. XV of the 4th; c. XIV of the 6th; cc. VI, LI, CXXXV of Carthage; cc. XVIII, XXIV of Basil.)

Canon XLI

Those wishing to depart from cities or villages where they are living in cloisters, and to look after themselves alone
by themselves, must first enter a Monastery, and become duly accustomed to anchoretic conduct, and to submit for
three years straight to the Prior of the Monastery in fear of God, and to fulfill obedience fittingly in all respects; and
thus while confessing a predilection for such a life, they may embrace this with all their heart, and the fact must
appear and be verified by test of trial by the local president. It is wishable, though, that they may spend another year
staying outside by waiting with fortitude in the cloister so that their aim may come to light more clearly. For they
shall afford such clear evidence that they are not hunting empty glory, i.e., are not in pursuit of vainglory, but are
striving after this quietude for the sake of what is really good itself. When such a long time has been completed,
those who persist in the same preference shall be shut up and it shall no longer be possible for them to leave this
solitary confinement when they want to, except and unless it be for the common advantage and benefit, or some
other necessity forcing them towards death, and they are being drawn towards this alternative, and thus, with the
blessing of the local Bishop. But apart from the said pretexts, in case they should attempt to make an exit from their
resorts (or dungeons), the first formality is that they must be duly imprisoned in the said cloister against their will,
and must be forced to fast again and again, and to submit to other hardships, so as to be made well aware of the fact
that “No one who, after putting his hand to the plow, looks back, is fit for the Kingdom of Heaven” (Luke 9:62.)

Canon XLII
As touching so-called hermits, who dressed in black and with a growth of hair on their head go about the cities and
associate with laymen and women, and insult their own profession, we decree, if they choose to tonsure their hair
and adopt the habit (or garb) of other Monks, that they be installed in a Monastery and be enrolled with their
brethren there. But if they do not prefer to do so, they must be driven out of the cities altogether and be forced to
dwell in deserts, from which they formed the name they have applied to themselves.

Canon XLIII

It is permissible for a Christian to choose the ascetic mode of life and abandoning the turbulent whirl of ordinary life
to enter a Monastery, and to take a tonsure in accordance with monkish habit, even though he should have been
found guilty of any offense whatsoever. For our Savior God said: “Him that cometh to me I will in no wise cast out”
(John 6:37). As therefore monachal life represents to us a state of repentance as though engraved upon a pillar, we
join in sympathizing with anyone that genuinely adopts it, and no manner of means shall prevent him from
accomplishing his aim.

Canon XLIV

Any Monk that is found guilty of the act of fornication, or of accepting a woman for the purpose of matrimony and
with a view to living with her (as his wife), shall be compelled to suffer the penalty of undergoing the penances
prescribed by the Canons.
(c. XVI of the 4th; c. XIX of Ancyra; cc. VI, XVIII, XIX, XX, LX of Basil.)
(c. II of the lst-&-2nd; c. XXVII of John the Faster.)

Canon XLV

Since we have learned that in some convents (or nunneries) the women about to be deemed worthy of that sacred
habit, first dress themselves up in fine style with silken and all sorts of fancy costumes, and, what is more, worn in
worldly fashion and ornamented with gold and precious stones, and show themselves off before those who are
inducting them, and that while they are approaching the altar they take off all these materials, and that thereupon and
without further ado the blessing of the habit is pronounced upon them and they are clothed in the black garment; we
decree that henceforth this shall no longer be done. For it is not pious or meritorious for any woman that has already
of her own free will and preference renounced every pleasure of delightfulness of life and has embraced the career
modeled after God, and has confirmed this with undeviating strict vows, and thus has come to the Monastery, once
more in remembrance to pass through this repetition of that perishable and flowing world whereof she has already
committed herself to forgetfulness. As a result thereof she is rendered doubtful, and her soul is agitated, like as
though billows were surging over it, and turning it this way and that, so that after all they do not even shed a tear, be
it only once in a while, nor do they exhibit any contrition in their heart through their body. But even if a tear do for
an instant, as is but natural, well up and leap out, it is less on account of any disposition in favor of the ascetic
struggle than for their having abandoned the world and the things in the world, and rather with a thought to having
others see it.
(c. CXXXV of Carthage.)

Canon XLVI

As touching women who prefer the ascetic life and are enrolled in a convent, in general let them not step outside of
it, but if they are compelled to do so by any inexorable (or “indispensable”) necessity, let them do so with the
blessing and permission of the abbess. Even then let them not go out all alone by themselves, but let them be
accompanied by some presbyteresses and mother-superiors in the convent provided with a warrant from the
Prioress. They must not be permitted to sleep outside of the building at all. But men who are leading the solitary life
(of monasticism) may themselves step out, when there is urgent need of their doing so, only with the blessing of the
one in charge of the monastery. So that those who violate the rule which we have now made, whether they be men
or women, must be subjected to suitable penances.
(c. XLVII of the 6th.)

Canon XLVII
Let neither any woman sleep in the men’s quarters in a Monastery, nor any man in the women’s quarters of a
Convent. For the faithful believers must be remote from any offensiveness of scandal, and must regulate their own
life to be seemly and accordant to the Lord. If anyone do this, whether he be a clergyman or a layman, let him be
excommunicated.
(cc. XVIII, XX, XXII of the 7th.)

Canon XLVIII

As touching any woman who is the wife of a man who is being elevated to the presidency of an Episcopate, and who
by mutual agreement gets divorced from her own husband in advance after his ordination to the Episcopate, let her
enter a Convent that is in a location far removed from the home city of the Bishop, and let her be taken care of by
the Bishop. But if she also appears to be worthy, let her also be elevated to the office of Deaconess.

Canon XLIX

Renewing this sacred Canon too, we decree that Monasteries that have once been consecrated and established in
accordance with the consent and approval of a Bishop shall remain Monasteries unto perpetuity, and the property
that belongs to them shall be kept safe in the Monastery, and that they can no longer become worldly resorts, nor be
let out by anybody whatever to any worldly tenants whatever. Though this has been done up till now, we
nevertheless decree that it shall not be continued in any way whatever. Those who attempt to do this hereafter shall
be subject to the penances provided by the Canons.
(c. XXIV of the 4th; c. XIII of the 7th.)

Canon L

From now on nobody, whether a clergyman or a layman, is permitted to gamble (or to play dice). In case anyone be
caught doing this, if he be a clergyman, let him be deposed from office, but if he be a layman, let him be
excommunicated.
(Ap. cc. XLII, XLIII.)

Canon LI

The holy and ecumenical Council universally prohibits so-called pantomimes and their theatrical exhibitions;
afterwards, in keeping with this, also the spectacles of wild-animal fury and of hunters’ prowess, and the execution
of dances on the stage. If anyone flouts the present Canon, and gives himself over to any of the things herein
prohibited, in case he is a clergyman, let him be deposed from office; but in case he is a layman, let him be
excommunicated.
(cc. XXIV, LXII, LXVI of the 6th; cc. XVII, LXX of Carthage.)

Canon LII

On all the days of the holy Lent devoted to fasting, with the exception of Saturday and Sunday and the days of the
holy Annunciation, let the sacred liturgy of the presanetified be celebrated.

Canon LIII

Since familiarity with respect to the spirit is superior to the association of bodies, while, on the other hand, we have
learned that some persons, after becoming sponsors to children subjected to the formalities of a holy and salvatory
baptism, have entered into a marriage contract with the widowed mothers of those children, we decree that
henceforth nothing of the kind shall be done. If any persons be detected doing this hereafter, first and foremost let
such persons desist from such unlawful state of matrimony, and afterwards let them be compelled to undergo the
penances prescribed to be suffered by those guilty of fornication.

Canon LIV
In view of the fact Holy Scripture clearly teaches us that which is embodied in the following passage, to wit: “Thou
shall not intrude upon any relative of thy flesh to expose his private parts” (Lev. 18:6), God-bearing Basil merely
enumerated some of the forbidden marriages in his Canons relating thereto, passing over most of them in silence,
and pointing out to us on both hands that which is of benefit. For after eschewing the multitude of obscene
appellations, as though to avoid defiling his discourse with the words, he dealt with the filth in general terms, in
which he pointed out concisely the marriages that are unlawful. But inasmuch as such silence and inability to discern
what marriages are prohibited as illicit led nature to get confused, we have concurred in seeing fit to present the facts
concerning this matter more nakedly. Accordingly, we decree that henceforth anyone who enters into matrimonial
relationship with his own (female) cousin; or any father and his son who likewise take a mother and her daughter, or
two sisters; or a mother and her daughter likewise take two brothers; or two brothers take two sisters — shall incur a
seven years’ canon (or penance), after they have canceled the unlawful marriage contract.

Canon LV

Since we have learned that those in the city of the Romans during the holy fast of Lent are fasting on the Saturdays
thereof, contrary to the ecclesiastical practice handed down, it has seemed best to the holy Council for the Church of
the Romans to hold rigorously the Canon saying: “If any Clergyman be found fasting on Sunday, or on Saturday,
with the exception of one only let him be deposed from office. If, however, a layman, let him be excommunicated.”

...
up to Canon CII.

II Nicaeanum (787)

Canon I.
That the sacred Canons are in all things to be observed.

The pattern for those who have received the sacerdotal dignity is found in the testimonies and instructions laid down
in the canonical constitutions, which we receiving with a glad mind, sing unto the Lord God in the words of the
God-inspired David, saying: “I have had as great delight in the way of thy testimonies as in all manner of riches.”
“Thou hast commanded righteousness as thy testimonies for ever.” “Grant me understanding and I shall live.” Now
if the word of prophesy bids us keep the testimonies of God forever and to live by them, it is evident that they must
abide
unshaken and without change. Therefore Moses, the prophet of God, speaketh after this manner: “To them nothing
is to be added, and from them nothing is to be taken away.” And the divine Apostle glorying in them cries out,
“which things the angels desire to look into,” and, “if an angel preach to you anything besides that which ye have
received, let him be anathema.” Seeing these things are so, being thus well-testified unto us, we rejoice over them as
he that hath found great spoil, and press to our bosom with gladness the divine canons, holding fast all the precepts
of the same, complete and without change, whether they have been set forth by the holy trumpets of the Spirit, the
renowned Apostles, or by the Six Ecumenical Councils, or by Councils locally assembled for promulgating the
decrees of the said Ecumenical Councils, or by our holy Fathers. For all these, being illumined by the same Spirit,
defined such things as were expedient. Accordingly those whom they placed under anathema, we likewise
anathematize; those whom they deposed, we also depose; those whom they excommunicated, we also
excommunicate; and those whom they delivered over to punishment, we subject to the same penalty. And now “let
your conversation be without covetousness,” crieth out Paul the divine Apostle, who was caught up into the third
heaven and heard unspeakable words.

Canon II.
That he who is to be ordained a Bishop must be steadfastly resolved to observe the canons, otherwise he shall not be
ordained.

When we recite the psalter, we promise God: “I will meditate upon thy statutes, and will not forget thy words.” It is
a salutary thing for all Christians to observe this, but it is especially incumbent upon those who have received the
sacerdotal dignity. Therefore we decree, that every one who is raised to the rank of the episcopate shall know the
psalter by heart, so that from it he may admonish and instruct all the clergy who are subject to him. And diligent
examination shall be made by the metropolitan whether he be zealously inclined to read diligently, and not merely
now and then, the sacred canons, the holy Gospel, and the book of the divine Apostle, and all other divine Scripture;
and whether he lives according to God’s commandments, and also teaches the same to his people. For the special
treasure (οὐσία) of our high priesthood is the oracles which have been divinely delivered to us, that is the true
science of the Divine Scriptures, as says Dionysius the Great. And if his mind be not set, and even glad, so to do and
teach, let him not be ordained. For says God by the prophet, “Thou hast rejected knowledge, I will also reject thee,
that thou shalt be no priest to me.”

Canon III.
That it does not pertain to princes to choose a Bishop.

Let every election of a bishop, presbyter, or deacon, made by princes stand null, according to the canon which says:
If any bishop making use of the secular powers shall by their means obtain jurisdiction over any church, he shall be
deposed, and also excommunicated, together with all who remain in communion with him. For he who is raised to
the episcopate must be chosen by bishops, as was decreed by the holy fathers of Nice in the canon which says: It is
most fitting that a bishop be ordained by all the bishops in the province; but if this is difficult to arrange, either on
account
of urgent necessity, or because of the length of the journey, three bishops at least having met together and given
their votes, those also who are absent having signified their assent by letters, the ordination shall take place. The
confirmation of what is thus done, shall in each province be given by the metropolitan thereof.

Canon IV.
That Bishops are to abstain from all receiving of gifts.

The Church’s herald, Paul the divine Apostle, laying down a rule (κανόνα) not only for the presbyters of Ephesus
but for the whole company of the priesthood, speaks thus explicitly, saying, “I have coveted no man’s silver or gold,
or apparel. I have shewed you all things, how that so labouring ye ought to support the weak;” for he accounted it
more blessed to give. Therefore we being taught by him do decree, that under no circumstances, shall a Bishop for
the sake of filthy lucre invent feigned excuses for sins, and exact gold or silver or other gifts from the bishops,
clergy, or monks who are subject to him. For says the Apostle, “The unrighteous shall not possess the kingdom of
God,” and, “The children ought not to lay up for the parents, but the parents for the children.” If then any is found,
who for the sake of exacting gold or any other gift, or who from personal feeling, has suspended from the ministry,
or even excommunicated, any of the clergy subject to his jurisdiction, or who has closed any of the venerable
temples, so that the service of God may not be celebrated in it, pouring out his madness even upon things insensible,
and thus shewing himself to be without understanding, he shall be subjected to the same punishment he devised for
others, and his trouble shall return on his own head, as a transgressor of God’s commandment and of the apostolic
precepts. For Peter the supreme head (ἡ κερυφαία  κρότης) of the Apostles commands, “Feed the flock of God
which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre but of a ready
mind; neither as being lords over the clergy (τῶν κλήρων [A.V. God’s heritage]); but being ensamples to the flock.
And when the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away.”

Canon V.
That they who cast contumely upon clerics because they have been ordained in the church without bringing a gift
with them, are to be published with a fine.

It is a sin unto death when men incorrigibly continue in their sin, but they sin more deeply, who proudly lifting
themselves up oppose piety and sincerity, accounting mammon of more worth than obedience to God, and caring
nothing for his canonical precepts. The Lord God is not found among such, unless, perchance, having been humbled
by their own fall, they return to a sober mind.
It behoves them the rather to turn to God with a contrite heart and to pray for forgiveness and pardon of so grave a
sin, and no longer to boast in an unholy gift. For the Lord is nigh unto them that are of a contrite heart. With regard,
therefore, to those who pride themselves that because of their benefactions of gold they were ordained in the
Church, and resting confidently in this evil custom (so alien from God and inconsistent with the whole priesthood),
with a proud look and open mouth
vilify with abusive words those who on account of the strictness of their life were chosen by the Holy Ghost and
have been ordained without any gift of money, we decree in the first place that they take the lowest place in their
order; but if they do not amend let them be subjected to a fine. But if it appear that any one has done this [i.e., given
money], at any time as a price for ordination, let him be dealt with according to the Apostolic Canon which says: “If
a bishop has obtained possession of his dignity by means of money (the same rule applies also to a presbyter or
deacon) let him be deposed and also the one who ordained him, and let him also be altogether cut off from
communion, even as Simon Magus was by me Peter.” To the same effect is the second canon of our holy fathers of
Chalcedon, which says: If any bishop gives ordination in return for money, and puts up for sale that which cannot be
sold, and ordains for money a bishop or chorepiscopus, or presbyter, or deacon, or any other of those who are
reckoned among the clergy; or who for money shall appoint anyone to the office of oeconomus, advocate, or
paramonarius; or, in a word, who hath done anything else contrary to the canon, for the sake of filthy lucre—he who
hath undertaken to do anything of this sort, having been convicted, shall be in danger of losing his degree. And he
who has been ordained shall derive no advantage from the ordination or promotion thus negotiated; but let him
remain a stranger to the dignity and responsibility which he attained by means of money. And if any one shall
appear to have acted as a go-between in so shameful and godless a traffic, he also, if he be a cleric, shall be removed
from his degree; if he be a layman or a monk, let him be excommunicated.

Canon VI.
Concerning the holding of a local Synod at the time appointed.

Since there is a canon which says, twice a year in each province, the canonical enquiries shall be made in the
gatherings of the bishops; but because of the inconveniences which those who thus came together had to undergo in
travelling, the holy fathers of the Sixth Council decreed that once each year, without regard to place or excuse which
might be urged, a council should be held and the things which are amiss corrected. This canon we now renew. And
if any prince be found hindering this being carried out, let him be excommunicated. But if any of the metropolitans
shall
take no care that this be done, he being free from constraint or fear or other reasonable excuse, let him be subjected
to the canonical penalties. While the council is engaged in considering the canons or matters which have regard to
the Gospel, it behoves the assembled Bishops, with all attention and grave thought to guard the divine and life-
giving commandments of God, for in keeping of them there is great reward; because our lamp is the commandment,
and our light is the law, and trial and discipline are the way of life, and the commandment of the Lord shining afar
giveth light to the eyes. It is not permitted to a metropolitan to demand any of those things which the bishops bring
with them, whether it be a horse or any other gift. If he be convicted of doing anything of this sort, he shall restore
fourfold.

Canon VII.
That to churches consecrated without any deposit of the reliques of the Saints, the defect should be made good.

PAUL the divine Apostle says: “The sins of some are open beforehand, and some they follow after.” These are their
primary sins, and other sins follow these. Accordingly upon the heels of the heresy of the traducers of the Christians,
there followed close other ungodliness. For as they took out of the churches the presence of the venerable images, so
likewise they cast aside other customs which we must now revive and maintain in accordance with the written and
unwritten law. We decree therefore that relics shall be placed with the accustomed service in as many of the sacred
temples as have been consecrated without the relics of the Martyrs. And if any bishop from this time forward is
found consecrating a temple without holy relics, he shall be deposed, as a transgressor of the ecclesiastical
traditions.

Canon VIII.
That Hebrews ought not to be received unless they have been converted in sincerity of heart.

Since certain, erring in the superstitions of the Hebrews, have thought to mock at Christ our God, and feigning to be
converted to the religion of Christ do deny him, and in private and secretly keep the Sabbath and observe other
Jewish customs, we decree that such persons be not received to communion, nor to prayers, nor into the Church; but
let them be openly Hebrews according to their religion, and let them not bring their children to baptism, nor
purchase or possess a slave. But if any of them, out of a sincere heart and in faith, is converted and makes profession
with his whole heart, setting at naught their customs and observances, and so that others may be convinced and
converted, such an one is to be received and baptized, and his children likewise; and let them be taught to take care
to hold aloof from the ordinances of the Hebrews. But if they will not do this, let them in no wise be received.

Canon IX.
That none of the books containing the heresy of the traducers of the Christians are to be hid.

ALL the childish devices and mad ravings which have been falsely written against the venerable images, must be
delivered up to the Episcopium of Constantinople, that they may be locked away with other heretical books. And if
anyone is found hiding such books, if he be a bishop or presbyter or deacon, let him be deposed; but if he be a monk
or layman, let him be anathema.

Canon X.
That no cleric ought to leave his diocese and go into another without the knowledge of the Bishop.

Since certain of the clergy, misinterpreting the canonical constitutions, leave their own diocese and run into other
dioceses, especially into this God-protected royal city, and take up their abode with princes, celebrating liturgies in
their oratories, it is not permitted to receive such persons into any house or church without the license of their own
Bishop and also that of the Bishop of Constantinople. And if any clerk shall do this without such license, and shall
so continue, let him be deposed. With regard to those who have done this with the knowledge of the aforesaid
Bishops, it is not lawful for them to undertake mundane and secular responsibilities, since this is forbidden by the
sacred canons. And if anyone is discovered holding the office of those who are called Meizoteroi; let him either lay
it down, or be deposed from the priesthood. Let him rather be the instructor of the children and others of the
household, reading to them the Divine Scriptures, for to this end he received the priesthood.

Canon XI.
That OEconomi ought to be in the Episcopal palaces and in the Monasteries.

SINCE we are under obligation to guard all the divine canons, we ought by all means to maintain in its integrity that
one which says oeconomi are to be in each church. If the metropolitan appoints in his Church an oeconomus, he
does well; but if he does not, it is permitted to the Bishop of Constantinople by his own (ἰδίας) authority to choose
an oeconomus for the Church of the Metropolitan. A like authority belongs to the metropolitans, if the Bishops who
are subject to them do not wish to appoint oeconomi in their churches. The same rule is also to be observed with
respect to monasteries.

Canon XII.
That a Bishop or Hegumenos ought not to alienate any part of the suburban estate of the church.

If bishop or hegumenos is found alienating any part of the farm lands of the bishoprick or monastery into the hands
of secular princes, or surrendering them to any other person, such act is null according to the canon of the holy
Apostles, which says: “Let the bishop take care of all the Church’s goods, and let him administer the same according
as in the sight of God.” It is not lawful for him to appropriate any part himself, or to confer upon his relations the
things which belong to God. If they are poor let them be helped among the poor; but let them not be used as a
pretext for smuggling away the Church’s property. And if it be urged that the land is only a loss and yields no profit,
the place is not on that account to be given to the secular rulers, who are in the neighbourhood; but let it be given to
clergymen or husbandmen. And if they have resorted to dishonest craft, so that the ruler has bought the land from
the husbandman or cleric, such transaction shall likewise be null, and the land shall be restored to the bishoprick or
monastery. And the bishop or hegumenos doing this shall be turned out, the bishop from his bishoprick and the
hegumenos from his monastery, as those who wasted what they did not gather.

Canon XIII.
That they are worthy of special condemnation who turn the monasteries into public houses.

During the calamity which was brought to pass in the Churches, because of our sins, some of the sacred houses, for
example, bishops’ palaces and monasteries, were seized by certain men and became public inns. If those who now
hold them choose to give them back, so that they may be restored to their original use, well and good; but if not, and
these persons are on the sacerdotal list, we command that they be deposed; if they be monks or laymen, that they be
excommunicated, as those who have been condemned from the Father, and the Son, and the Holy Ghost, and
assigned their place where the worm dieth not and the fire is not quenched, because they set themselves against the
voice of the Lord, which says: “Make not my Father’s house an house of merchandise.”

Canon XIV.
That no one without ordination ought to read in the ambo during the synaxis.

That there is a certain order established in the priesthood is very evident to all, and to guard diligently the
promotions of the priesthood is well pleasing to God. Since therefore we see certain youths who have received the
clerical tonsure, but who have not yet received ordination from the bishop, reading in the ambo during the Synaxis,
and in doing this violating the canons, we forbid this to be done (from henceforth,) and let this prohibition be
observed also amongst the monks. It is permitted to each hegumenos in his own monastery to ordain a reader, if he
himself had received the laying on of hands by a bishop to the dignity of hegumenos, and is known to be a presbyter.
Chorepiscopi may likewise, according to ancient custom and with the bishop’s authorization, appoint readers.

Canon XV.
That a clerk ought not to be set over two churches.

From henceforth no clergyman shall be appointed over two churches, for this savours of merchandise and filthy
lucre, and is altogether alien from ecclesiastical custom. We have heard by the very voice of the Lord that, “No man
can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise
the other.” Each one, therefore, as says the Apostle, in the calling wherein he was called, in the same he ought to
abide, and in one only church to give attendance. For in the affairs of the Church, what is gained through filthy lucre
is altogether separate from God. To meet the necessities of this life, there are various occupations, by means of
which, if one so desire, let him procure the things needful for the body. For says the Apostle, “These hands have
ministered unto my necessities, and to them that were with me.” Occupations of this sort may be obtained in the
God-protected city. But in the country places outside, because of the small number of people, let a dispensation be
granted.

Canon XVI.
That it does not become one in holy orders to be clad in costly apparel.

ALL buffoonery and decking of the body ill becomes the priestly rank. Therefore those bishops and clerics who
array themselves in gay and showy clothing ought to correct themselves, and if they do not amend they ought to be
subjected to punishment. So likewise they who anoint themselves with perfumes. When the root of bitterness sprang
up, there was poured into the Catholic Church the pollution of the heresy of the traducers of the Christians. And
such as were defiled by it, not only detested the pictured images, but also set at naught all decorum, being
exceedingly mad against
those who lived gravely and religiously; so that in them was fulfilled that which is written, “The service of God is
abominable to the sinner.” If therefore, any are found deriding those who are clad in poor and grave raiment, let
them be corrected by punishment. For from early times every man in holy orders wore modest and grave clothing;
and verily whatever is worn, not so much because of necessity, as for the sake of outward show, savours of
dandyism, as says Basil the Great. Nor did anyone array himself in raiment embroidered with silk, nor put many
coloured ornaments on the border of his garments; for they had heard from the lips of God that “They that wear soft
clothing are in kings’ houses.”

Canon XVII.
That he shall not be allowed to begin the building of an oratory, who has not the means wherewith to finish it.

Certain monks having left their monasteries because they desired to rule, and, unwilling to obey, are undertaking to
build oratories, but have not the means to finish them. Now whoever shall undertake to do anything of this sort, let
him be forbidden by the bishop of the place. But if he have the means wherewith to finish, let what he has designed
be carried on to completion. The same rule is to be observed with regard to laymen and clerics.

Canon XVIII.
That women ought not to live in bishops’ houses, nor in monasteries of men.

“Be ye without offence to those who are without,” says the divine Apostle. Now for women to live in Bishops’
houses or in monasteries is ground for grave offence. Whoever therefore is known to have a female slave or
freewoman in the episcopal palace or in a monastery for the discharge of some service, let him be rebuked. And if he
still continue to retain her, let him be deposed. If it happens that women are on the suburban estates, and the bishop
or hegumenos desires to go thither, so long as the bishop or hegumenos is present, let no woman at that time
continue her work, but let her betake herself to some other place until the bishop [or hegumenos] has departed, so
that there be no occasion of complaint.

Canon XIX.
That the vows of those in holy orders and of monks, and of nuns are to be made without the exaction of gifts.

The abomination of filthy lucre has made such inroads among the rulers of the churches, that certain of those who
call themselves religious men and women, forgetting the commandments of the Lord have been altogether led
astray, and for the sake of money have received those presenting themselves for the sacerdotal order and the
monastic life. And hence the first step of those so received being unlawful, the whole proceeding is rendered null, as
says Basil the Great. For it is not possible that God should be served by means of mammon. If therefore, anyone is
found doing anything of this kind, if he be a bishop or hegumenos, or one of the priesthood, either let him cease to
do so any longer or else let him be deposed, according to the second canon of the Holy Council of Chalcedon. If the
offender be an abbess, let her be sent away from her monastery, and placed in another in a subordinate position. In
like manner is a hegumenos to be dealt with, who has not the ordination of a presbyter. With regard to what has been
given by parents as a dowry for their children, or which persons themselves have contributed out of their own
property, with the declaration that such gifts were made to God, we have decreed, that whether the persons in whose
behalf the gifts were made, continue to live in the monastery or not, the gifts are to remain with the monastery in
accordance with their first determination; unless indeed there be ground for complaint against the superior.

Canon XX.
That from henceforth, no double monastery shall be erected; and concerning the double monasteries already in
existence.

We decree that from henceforth, no double monastery shall be erected; because this has become an offence and
cause of complaint to many. In the case of those persons who with the members of their family propose to leave the
world and follow the monastic life, let the men go into a monastery for men, and the women into a monastery for
women; for this is well-pleasing to God. The double monasteries which are already in existence, shall observe the
rule of our holy Father Basil, and shall be ordered by his precepts, monks and nuns shall not dwell together in the
same monastery, for in thus living together adultery finds its occasion. No monk shall have access to a nunnery; nor
shall a nun be permitted to enter a monastery for the sake of conversing with anyone therein. No monk shall sleep in
a monastery for women, nor eat alone with a nun. When food is brought by men to the canonesses, let the abbess
accompanied by some one of the aged nuns, receive it outside the gates of the women’s monastery. When a monk
desires to see one of his kinswomen, who may be in the nunnery, let him converse with her in the presence of the
abbess, and that in a very few words, and then let him speedily take his departure.

Canon XXI.
That monks are not to leave their monasteries and go into others.

A monk or nun ought not to leave the monastery to which he or she is attached, and betake themselves to others. But
if one do this, he ought to be received as a guest. It is not however proper that he be made a member of the
monastery, without the consent of his hegumenos.

Canon XXII.
That when it happens that monks have to eat with women they ought to observe giving of thanks, and
abstemiousness, and discretion.

TO surrender all things to God, and not to serve our own wills, is great gain. For says the divine Apostle, “whether
ye eat or drink, do all to the glory of God.” And Christ our God has bidden us in his Gospels, to cut off the
beginning of sins; for not only is adultery rebuked by him, but even the movement of the mind towards the act of
adultery when he says, “Whosoever looketh on a woman to lust after her, hath committed adultery with her already
in his heart.” We who have been thus taught ought therefore to purify our minds. Now although all things are lawful,
all things are not expedient, as we have been taught by the mouth of the Apostle. It is needful that all men should eat
in order that they may live. And for those to whom life consists of marrying, and bringing forth children, and of the
condition of the lay state, there is nothing unbecoming in men and women eating together, only let them give thanks
to the giver of the food; but if there be the entertainments of the theatre, that is, Satanic songs accompanied with the
meretricious inflections of harps, there come upon them, through these things, the curse of the prophet, who thus
speaks: “Woe to them who drink wine with harp and psaltery, but they regard not the works of the Lord, and
consider not the works of his hands.” Whenever persons of this sort are found among Christians, let them amend
their ways; but if they will not do so, let there overtake them the penalties which have been enacted in the canons by
our predecessors. With regard to those whose life is free from care and apart from men, that is, those who have
resolved before the Lord God to carry the solitary yoke, they should sit down alone and in silence. Moreover it is
also altogether unlawful for those who have chosen the priestly life to eat in private with women, unless it be with
God-fearing and discreet men and women, so that even their feast may be turned to spiritual edification. The same
rule is to be observed with relatives. Again, if it happen that a monk or priest while on a journey does not have with
him what is absolutely necessary for him, and, because of his pressing needs, thinks well to turn aside into an inn or
into someone’s house, this he is permitted to do, seeing that need compels.

Canons of the Particular Councils

Council at Ancyra (314)

Canon 1. As for presbyters who sacrificed to idols, but afterwards succeeded in recovering their senses, not with any
trickery, but in truth, not after previous preparations, and pretenses, and persuasions, in order to seem as though
being put to tortures, but actually having these inflicted only seemingly and in sham, it has been deemed but right
that they should share the honor of sitting in the seats of their class, without, however, being allowed to offer the
host, or to deliver homilies, or to perform any function pertaining to priestly offices.1. As for presbyters who
sacrificed to idols, but afterwards succeeded in recovering their senses, not with any trickery, but in truth, not after
previous preparations, and pretenses, and persuasions, in order to seem as though being put to tortures, but actually
having these inflicted only seemingly and in sham, it has been deemed but right that they should share the honor of
sitting in the seats of their class, without, however, being allowed to offer the host, or to deliver homilies, or to
perform any function pertaining to priestly offices.

Canon 2. As for deacons who likewise sacrificed to idols, but thereafter succeeded in recovering their senses, they
are to enjoy the other marks of honor, but are to cease all sacred services, including both that of the bread and that of
offering the cup, and that of preaching. But in case some of the bishops, however, should sympathize with their toil,
or humility of meekness, and wish to give them something further, or to take away anything, the power shall rest
with them.

Canon 3. As for those who were fleeing and were caught, or who were delivered up by their own intimates, or who
otherwise had their property taken away from them, or who had to undergo tortures, or were cast into a jail, while
crying out that they were Christians, and being torn to pieces, or who had anything put in their hands for violence by
those employing force against them, or who had to accept some food of necessity, though confessing throughout that
they were Christians, and ever exhibiting mournfulness over the occurrence in their whole make-up and their habit,
and humbleness of life, they, as being without sin, are not to be excluded from communion. Even if they were
excluded by someone as a matter of excessive strictness, or by some even through ignorance, they must immediately
be admitted and restored to their rights. This applies likewise both to those who belong to the clergy, and to other
members of the laity. A further question examined into was whether laymen can be promoted to orders if they incur
the same necessity. It has been deemed but right that these persons too, as not having committed any sin, provided
that their previous life has been correct and upright, be advanced to orders by imposition of hands.
Canon 4. As concerning those who have sacrificed under duress, and in addition to these, those who have eaten
supper at the idols, it has been deemed fitting that those persons who in being led away thereto went up in too gay
raiment, and wore luxurious clothes, and partook of the prepared supper indifferently, should do a year as listeners,
and three years as kneelers. They shall partake of prayer alone for two years, and then shall come to perfection.

Canon 5. But as for those who went up with clothes of mourning, and upon reclining ate in the meantime weeping
throughout the time they were reclining, if they have fulfilled the three years’ time of kneeling, let them be admitted
without any offering. But if they did not eat, after doing two years of kneeling, let them commune in the third year,
without any offering, in order that they may receive perfection in the fourth year. But Bishops are to have the power,
after examining into the mode of the conversion, to exercise philanthropy (or charity) or to add more time to the
penalty. But above all let the previous life be inquired into, and let the life thereafter be investigated, and thus shall
the philanthropy be meted out in due proportion.

Canon 6. As concerning those who merely in obedience to a threat of being imprisoned and punished, and of having
their property taken away, or of being forced to change their abode, have sacrificed, and up to the present time have
failed to repent, and have neither been led to return, but have now come to join the Church and have become minded
to return at a time coinciding with that of the Council, it has been deemed but right that until the great day they be
admitted as listeners, and that after the great day they be obliged to serve three years as kneelers, and after two more
years (as co-standers) they are to commune without an offering, and thus to arrive at perfection; so that they shall
fulfill the whole period of six years. But if any persons were admitted to repentance before this Council convened,
from that time let the term of six years be considered as having commenced. Nevertheless, if there be any danger
and expectation of death ensuing from a disease or any other cause, let these persons be admitted conditionally.

Canon 7. As concerning those persons who participated in a feast on the occasion of a heathenish festival, brought
their own food to it, and ate thereof, it has seemed fitting that they should be admitted after spending two years’ time
in kneeling. As to whether each of them ought to be allowed the offering too, this is for the Bishops to determine,
and to investigate the rest of the life of each person.

Canon 8. As for those who have sacrificed a second and a third time under compulsion, let them kneel for a space of
four years, then commune for two years without oblation, and with the seventh be admitted unreservedly.

Canon 9. As for all who not only apostatized, but even revolted and compelled brethren, or caused them to be
compelled, to apostatize, let them receive the listening station for three years, and during six years more that of
kneeling, and let them then commune for a year without oblation, in order that, after doing the full stretch of ten
years, they may partake of the unabridged. During this time, nevertheless, let the rest of their life be kept under
surveillance.

Canon 10. As for Deacons who are appointed in spite of their condition, if they gave evidence and insisted that they
would have to marry, being unable to remain single, and who thereafter have married, let them stay in service,
because they have been allowed to do so by the Bishop. But if any of them have kept silent as to this, and have
agreed to remain single when ordained, but thereafter entered into marriage, let them be dismissed from the
deaconry.

Canon 11. As for girls that have been engaged or betrothed, and thereafter have been grabbed by other men, it has
seemed best that they be given back to the men to whom they were previously betrothed, even though they have
suffered violence at the hands of the former.

Canon 12. As for those who had sacrificed before baptism, and thereafter were baptized, it has seemed right to allow
them to be promoted to orders, as having undergone a bath of purification.

Canon 13. Auxiliary Bishops shall have no right to ordain presbyters or deacons, but, moreover, not even city
presbyters may they ordain, without being allowed to do so by the Bishop with letters in another diocese.

Canon 14. As for those presbyters or deacons who are in the clergy and who abstain from meat, it has seemed right
for them to touch and taste the meat and then, if they so wish, to refrain from eating it; but if they are unwilling to
eat even vegetables that have been cooked with meat, and refuse to submit to the Canon, let them be dismissed from
the orders.
(Ap. c. LV.)

Canon 15. With reference to things belonging to the Lord’s house, whatever presbyters have sold in the absence of a
bishop, they shall be restored to the Lord’s house. But it is to be left to the judgment of the Bishop whether the price
should be paid back or not, on account of the fact that many times the profit resulting from things bought repays
them more than the price they themselves paid for them.

Canon 16. As regards those who have irrationalized or who are irrationalizing, all who committed this sin before
they were twenty years old must spend fifteen years in kneeling before being permitted communion in prayers, and
then, after passing five years in communion, they taste of the oblation. But let their life during the term of kneeling
be scrutinized, and then let them be accorded the benefit of philanthropy. But if any of them have indulged in the sin
to satiety, let them have the long term of kneeling. As for those who have passed that age and who, though
possessing wives, fell into the sin, let them spend twenty-five years in kneeling before receiving the right to
commune in prayers; then, after they have spent five years in the communion of prayers, let them receive the
oblation. But if any of them sinned when possessing wives and having passed the age of fifty years, let them receive
communion only at the time of their exit from life.

Canon 17. As for those who have committed an irrational crime, and are lepers, or, more explicitly speaking, have
contracted leprosy, the holy Council has commanded that these persons pray with the weather-bitten.

Canon 18. If any persons who have been appointed bishops and have not been accepted by that diocese to which
they have been assigned should wish to intrude or encroach upon other dioceses, and to displace those established
therein, and to excite riots against them, let them be excommunicated. If, however, they should wish to be seated in
the presbytery, where they were presbyters formerly let them not be deprived of the honor. But if they engage in
riots against the bishops therein established, let them be shorn of the honor of the presbytery, and let them be
proscribed.

Canon 19. As for those who have promised to maintain their virginity, but break their promise, let them fulfill the
term of digamists. With regard to virgins however, who are cohabiting with men as sisters,i we have prohibited this.

Canon 20. If the wife of anyone be involved in adultery or any man commit adultery, she or he, respectively, must
obtain absolution in seven years, in accordance with the progressive degrees.

Canon 21. Regarding women who become prostitutes and kill their babies, and who make it their business to
concoct abortives, the former rule barred them for life from communion, and they are left without recourse. But,
having found a more philanthropic alternative, we have fixed the penalty at ten years, in accordance with the fixed
degrees.

Canon 22. As regards wilful murders, let them kneel continually; but absolution they are to be granted only at the
end of their life.

Canon 23. As regards involuntary homicide, the first rule bids the guilty one to spend seven years in order to attain
to absolution in accordance with the fixed degrees; whereas the second requires him to fulfill a term of five years.

Canon 24. As for those who are practicing divination and continuing the customs of the heathen, and who are
introducing persons into their homes with a view to discovering sorceries, or even with a view to purification, let
them fall under the Canon of five years in accordance with the fixed degrees; three years of kneeling, and two years
of prayer, without oblation.

Canon 25. When one has become engaged to a girl, but has in addition deflowered her sister too, so that she has
been made pregnant by him, and he has after this married the one betrothed to him, but the one deflowered has
hanged herself. Those aware of the facts have been ordered to spend ten years as co-standers in order to gain
admission, in accordance with the fixed degrees.
Neo-Caesarian Council (315)

Canon 1. If a Presbyter gets married, he is displaced from orders;i but if he commit fornication or adultery, he must
be ousted altogether, and be led to repentance.

Canon 2. If a woman gets married to two brothers, let her be thrust out until her death; but, nevertheless, at the time
of death if she decides to dissolve the marriage in case she recovers her health, for the sake of philanthropy she shall
be allowed the benefit of repentance. But if the woman dies while so wedded, or the husband does, repentance will
be difficult for the one who is left as survivor.

Canon 3. As concerning those persons who become involved in a plurality of marriages, the length of sentence to
which they are liable is clear as fixed, but their recantation and faith will avail to shorten the time.

Canon 4. If any man has felt a desirei for a woman and has conceived an intention to lie with her but this desire was
not actualized, it appears that he was rescued by grace.

Canon 5. If any catechumen who stands in the rank of catechumens, when he enters the Lord’s house, commits a
sin,i in case he is one of those who have to kneel, or bend their knees, let him join the listeners if he is no longer
committing sins; but if even when placed among the listeners he continues committing sins, let him be thrust out.

Canon 6. As concerning a woman who is gravid, we decree that she ought to be illuminated whenever she so wishes.
For in this case there is no intercommunion of the woman with the child, owing to the fact that every person
possesses a will of his own which is shown in connection with his confession of faith.

Canon 7. No Presbyter is permitted to dine at the wedding of persons marrying a second time. For, if the plight of a
digamist is one demanding repentance, what will be that of a presbyter who is lending his consent to the wedding by
attending it!

Canon 8. When the wife of a layman commits adultery, if she has been convicted openly of this offense, that layman
cannot enter the service. If, on the other hand, she commits adultery after his ordination, he must divorce her. But if
he continues to live with her, he cannot retain possession of the office which has been placed in his hands.

Canon 9. If any Presbyter who has committed a bodily sin beforehand has been promoted, and confesses that he
sinned before his ordination, let him not offer the oblation, but let him remain in other respects for the rest of his
course. For most persons would forgive the other sins, and let the ordination go. But if he fails to confess but is
openly proved guilty, let him have no authority to exercise that function on any account.
Canon 10. Likewise if a Deacon falls into the same sin, let him keep the rank of servant.

Canon 11. Let no man be ordained a Presbyter before he is thirty years old, even though the man be worthy in every
other respect, but let him be obliged to wait. For the Lord Jesus Christ was baptized and commenced teaching in His
thirtieth year.

Canon 12. If a diseased person be illuminated, he cannot be promoted to a presbyter; for his faith and belief was not
a result of his own will, but a result of necessity: unless perhaps on account of his diligence and faith thereafter and
on account of a want of men.

Canon 13. Village Presbyters cannot offer in the Lord’s house of a city if a bishop or a city presbyter is present, nor
moreover can he give bread in prayer, nor a cup. But if they are absent, and he is called alone to prayer, he may give.

Canon 14. Auxiliary Bishops, though belonging to the type of the seventy, are honored with the right to offer, in
view of their diligence in regard to the poor.

Canon 15. There ought to be seven Deacons, even though the city be a quite large one. Ye may convince yourselves
by referring to the book of the Acts.

Gangraean Council (340)

Canon 1. If anyone disparages marriage, or abominates or disparages a woman sleeping with her husband,
notwithstanding that she is faithful and reverent, as though she could not enter the Kingdom, let him be anathema.
(Ap. cc. V, LI; c. XIII of the 6th; cc. I, IV, IX, XIV of Gangra.)

Canon 2. If anyone criticize adversely a person eating meat (without blood, and such as is not meat that has been
sacrificed to idols or strangled) with reverence and faith, as though he had no hope of partaking, let him be
anathema.
(Ap. cc. LI, LXIII; c. LXVII of the 6th; c. XIV of Anc.; c. LXXX of Basil.)

Canon 3. If anyone, on the pretext of godliness, teach a slave to scorn his master, and to leave his service, and not to
afford his services to his own master with favor and all honor, let him be anathema.
(c. LXXXII of the 4th; c. LXXXV of the 6th; cc. LXXIII, XC of Carthage; cc. XL, XLII of Basil.)

Canon 4. If anyone discriminates against a married Presbyter, on the ground that he ought not to partake of the
offering when that Presbyter is conducting the Liturgy, let him be anathema.
(Ap. c. V; cc. XIII, XLVIII of the 6th; cc. IV, XXXIII of Carthage.)

Canon 5. If anyone teach that the Lord’s house is contemptible, and that so are the synaxeis (or gatherings) therein,
let him be anathema.
(c. LXXX of the 6th; cc. XX, XXI of Gangra; ec. XI, XII of Sardica.)

Canon 6. If anyone conducts a church of his own apart from the Church, and, scorning the Church, wishes to
perform the functions of the Church, without a presbyter’s helping with the approval and consent of a bishop, let
him be anathema.
(Ap. c. XXXI; c. XVIII of the 4th; cc. XXXI, XXXIV of the 6th; cc. XII, XIII, XIV, XV cf the lst-and-2nd; c. V of
Antioch; cc. X, XI, LXII of Carthage.)

Canon 7. If anyone wants to take or to give ecclesiastical fruits or produce outside the church against the advice of
the bishop, or of the persons in whose hands such things have been placed, and do not want to act with his consent
and approval, let him be anathema.
(Ap. c. XXXVIII.)
Canon 8. If anyone gives or takes any fruit or produce, except the bishop or the man appointed to act as steward of
almonry, let both the giver and the taker be anathema.
(Ap. c. XXXVIII.)

Canon 9. If anyone should remain a virgin or observe continence as if, abominating marriage,i he had become an
anchorite, and not for the good standard and holy feature of virginity, let him be anathema.
(Ap. cc. V and LI.)

Canon 10. If anyone leading a life of virginity for the Lord should regard married persons superciliously, let him be
anathema.

Canon 11. If anyone should scorn those who hold love-feasts (or agapae) in good faith, and who invite their brethren
to ‘join them for honor of the Lord, and should refuse to respond to the invitations, for the sake of vilifying the
affair, let him be anathema.
(c. LXXIV of the 6th; c. XXVII of Laodicea; c. XLIX of Carthage.)

Canon 12. If any of the menfolk uses a wrapper for the sake of supposedly ascetic exercise, and as if endowed with
righteousness by this he should regard disdainfully those men who are wearing robes called beri and using the
common dress which is in vogue, let him be anathema.
(c. XXVII of the 6th; c. XVII of the 7th; c. XXI of Gangra.)

Canon 13. If for the sake of supposedly ascetic exercise any woman change apparel, and instead of the usual and
customary women’s apparel, she dons men’s apparel, let her be anathema.
(c. LXII of the 6th.)

Canon 14. If any woman should abandon her husband and wish to depart, because she abominates marriage, let her
be anathema.
(Ap. cc. V, LI; c. XIII of the 6th; c. XX of Gangra.)

Canon 15. If anyone should abandon his own children, or fail to devote himself to feeding his children, and fail, as
far as depends on them, to bring them up to be godly and to have respect for God, but, under the pretext of ascetic
exercise, should neglect them, let him be anathema.
(c. XLII of Carthage.)

Canon 16. If any children of parents, especially of faithful ones, should depart, on the pretext of godliness, and
should fail to pay due honor to their parents, godliness, that is to say, being preferred with them, i.e., among them,
let them be anathema.

Canon 17. If any woman for the sake of supposedly ascetic exercise cuts off her hair, which God gave her to remind
her of the fact that she is subject to the will of her husband, let her be anathema, on the ground that she has
disobeyed the injunction to be obedient.

Canon 18. If anyone for the sake of supposedly ascetic exercise should fast on Sunday, let him be anathema.
(Ap. c. LXIV.)

Canon 19. If any of those persons who engage in ascetic exercise without any bodily need of it should pride
themselves on this, and should break the fasts handed down to the commonalty and kept by the Church, under the
hallucinationi that their reasoning in this matter is perfect, let them be anathema.
(Ap. c. LXIX.)

Canon 20. If anyone should find fault with the synaxeis, or gatherings, in honor of Martyrs, or with the liturgies
conducted thereat, and the commemorations of them, owing to his being imbued with a proud disposition and
overcome with a loathing, let him be anathema.
(c. LXXX of the 6th; cc. V, XXI of Gangra; cc. XI, XII of Sardica.)
Canon 21. We state these things, not by way of cutting off from the Church of God persons wishing to exercise
themselves ascetically in accordance with the Scriptures, but those who take the matter of ascetic exercises as
something to be proud of, and who regard those living and conducting themselves in an easier manner disdainfully,
and who introduce novelties that are contrary to the Scriptures and the Ecclesiastical Canons. For the fact is that we
admire virtue with humility and welcome continence with modesty and godliness, and esteem anachoretic departures
from mundane affairs with humility, and honor modest cohabitation of matrimony, and do not despise wealth with
justice and with the doing of good. And we praise frugality and cheapness of garments, worn solely for protection of
the body and plainly made; whereas we abhor loose and outworn fashions in dress. And we honor the houses of
God, and we embrace the meetings that occur therein as holy and beneficial; though we do not confine piety to the
houses, but honor every place that is built in the name of God. And we consider the congregation in the church of
God to be a benefit to the public. And felicitate those brethren who do good to the poor in accordance with the
traditions of the Church by way of supererogation. And, concisely speaking, we prayerfully hope that all the things
will be done in the Church and in church that have been handed down traditionally by the divine Scriptures and the
Apostolic traditions.
(Ap. cc. LI, LIII; cc. XXVII, LXXX of the 6th; c. XVI of the 7th; cc. V, XX of Gangra.)

Antiochean Council (341)

Canon 1. As for all persons who dare to violate the definition of the holy and great Council convened in Nicaea in
the presence of Eusebeia, the consort of the most God-beloved Emperor Constantine, concerning the holy festival of
the soterial Pascha (or Easter, as it is called in ordinary English), we decree that they be excluded from Communion
and be outcasts from the Church if they persist more captiously in objecting to the decisions that have been made as
most fitting in regard thereto; and let these things be said with reference to laymen. But if any of the persons
occupying prominent positions in the Church, such as a Bishop, or a Presbyter, or a Deacon, after the adoption of
this definition, should dare to insist upon having his own way, to the perversion of the laity, and to the disturbance
of the church, and upon celebrating Easter along with the Jews, the holy Council has hence judged that person to be
an alien to the Church, on the ground that he has not only become guilty of sin by himself, but has also been the
cause of corruption and perversion among the multitude. Accordingly, it not only deposes such persons from the
liturgy, but also those who dare to commune with them after their deposition. Moreover, those who have been
deposed are to be deprived of the external honor too of which the holy Canon and God’s priesthood have partaken.

Canon 2. As for all those persons who enter the church and listen to the sacred Scriptures, but who fail to commune
in prayer together and at the same time with the laity, or who shun the participation of the Eucharist, in accordance
with some irregularity, we decree that these persons be outcasts from the Church until, after going to confession and
exhibiting fruits of repentance and begging forgiveness, they succeed in obtaining a pardon. Furthermore, we decree
that communion with those excluded from communion is not allowed, nor in another church is it to be allowed to
admit those who have no admittance to another church. If anyone among the Bishops, or Presbyters, or Deacons, or
anyone of the Canon, should appear to be communing with those who have been excluded from communion, he too
is to be excluded from communion, on the ground of seemingly confusing the Canon of the Church.

Canon 3. If any Presbyter, or Deacon, or anyone else at all of those who belong to the priesthood, shall depart for
another parish after leaving his own, and subsequently, having changed his position altogether, tries to stay in
another parish for a long time, let him no longer celebrate liturgy, especially in case he is summoned by his own
Bishop and admonished to return to the parish he belongs to, and fails to obey. But if he persists in the irregularity,
he must be utterly deposed from liturgy, on the ground that there is no longer any possibility of his being reinstated.
If, after he has been deposed from office for this reason, another Bishop admits him, the latter too shall be punished
by a common Synod, on the ground that he is violating the ecclesiastical laws.

Canon 4. If any Bishop, deposed by a Synod, or any Presbyter, or Deacon,i deposed by his own Bishop, should dare
to perform any act of the liturgy — whether it be the Bishop in accordance with the advancing custom, or the
Presbyter, or the Deacon, let it no longer be possible for him to have any hope of reinstatement even in another
Synod (or Council), nor let him be allowed to present an apology in his own defense, but, on the contrary, let all of
those who even commune with him be cast out of the Church, and especially if after learning about the decision
pronounced against the aforesaid, he should dare to commune with them.

Canon 5. If any Presbyter, or Deacon, having shown contempt for his own Bishop, has excommunicated himself
from the church, and has formed a congregation of his own, and has set up an altar, and, in spite of the Bishop’s
inviting him to return, if he should remain disobedient, and should refuse to obey or even to submit to him, when he
calls him once and twice,i let him be utterly deposed, and be no longer accorded any remedy, nor be capable of
having his honor restored. But if he should stick to his position, making a lot of noise and creating an upheaval in
the church, let him be brought back by an appeal to the civil authorities as a riotous character.
(Ap. c. XXXI; c. XVIII of the 4th; cc. XXXI, XXXIV of the 6th; cc. XIII, XIV, XV of the lst-&-2nd; cc. X, XI of
Carthage.)

Canon 6. If anyone has been excluded from communion by his own Bishop, let him not be admitted by others until
he has been accepted by his own Bishop. Or, a Synod having been held, if he has defended himself in answer to the
charges and has convinced the Synod, and has succeeded in receiving a different verdict. The same rule applies to
laymen and Presbyters and Deacons, and to all persons in the Canon.
(Ap. c. XXXII; c. V of the 1st; c. I of Holy Wisdom; c. VI of Antioch; c. XIV of Sardica; cc. XI, XXXVII, CXLI of
Carthage.)

Canon 7. Let no stranger be admitted without letters pacifical.

(Ap. c. XII.)

Canon 8. Nor shall letters canonical be given by Presbyters in country districts, other than to send letters to
neighboring Bishops, but to give letters pacifical to Auxiliary Bishops only, who are irreproachable.
(Ap. c. XII; c. VIII of the first.)

Canon 9. The presiding Bishop in a metropolis must be recognized by the Bishops belonging to each province (or
eparchy), and undertakei the cure of the entire province, because of the fact that all who have any kind of business to
attend to are wont to come from all quarters to the metropolis. Hence it has seemed best to let him have precedence
in respect of honor, and to let the rest of the Bishops do nothing extraordinary without him, in accordance with the
ancient Canon of the Fathers which has been prevailing, or only those things which are imposed upon the parish of
each one of them and upon the territories under it. For each Bishop shall have authority over his own parish, to
govern in accordance with the reverence imposed upon each, and to make provision regarding all the territory
belonging to his city, as also to ordain Presbyters and Deacons, and to dispose of details with judgment, but to
attempt nothing further without the concurrence of the Bishop of the Metropolis; nor shall he himself, without the
consent and approval of the rest.
(Ap. c. XXXIV.)

Canon 10. As for Auxiliary Bishops in villages or country towns, or so-called Chorepiscopi,i even though they have
received ordination by the laying on of hands, it has seemed best to the holy Council that they should recognize their
own limitations, and govern the churches subject to their jurisdiction, and be content with the cure and guardianship
of these, and, on the other hand, to appoint anagnosts (or lectors), and subdeacons, and exorcisers, and be content
with their promotion, and not venture to ordain a Presbyter or even a Deacon, without the concurrence of the Bishop
in the city to whom he and his district are subject. But if anyone should dare to transgress the rules laid down, let
him be deposed from office and even from whatever honor he has been enjoying. An Auxiliary Bishop is to be made
such by the Bishop of the city to which he is subject.
(c. VIII of the 1st.)

Canon 11. If any Bishop, or Presbyter, or anyone at all of the Canon, without the consent and letters of the Bishops
in the province, and especially of the Bishop having charge of the metropolis, should rush off to see the Emperor, he
is to be outlawed, and is to be made an outcast not only from the communion, but also from the dignity which he
happens to be enjoying, on the ground that he has been guilty of daring to annoy the ears of our most God-beloved
Emperor in contravention of the law of the Church. But if any urgent need should demand his rushing to see the
Emperor, he must do this with thoughtfulness and with the consent and approval of the Bishop in charge of the
metropolis of the province, or of those therein, and be furnished with letters from them.
(cc. VII, VIII, IX, XX of Sardica; c. CXVII of Carthage.)

Canon 12. If any Presbyter, or Deacon, deposed from office by his own Bishop, or any Bishop deposed by a Synod,
should dare to annoy the Emperor’s ears, he must address his appeal to a greater Synod of bishops, and specify
whatever justice he thinks that he is being denied to a number of Bishops, and accept whatever examination and
adverse judgment he may receive from them. But if, paying no heed thereto, he should annoy the Emperor, he shall
be precluded from any pardon, and shall be allowed no opportunity to make an apology in his own defense, nor to
entertain any hope of reinstatement.
(c. VI of the 2nd; c. XVII of the 4th; c. CXV of Carthage.)

Canon 13. Let no Bishop dare to go over from one province into another and ordain any persons in church to
promotion of the liturgy, even though he take others along with him, unless, having been asked to do so, he should
arrive by letters of the Metropolitan and of the Bishops accompanying him, into whose district he should happen to
be passing. But if, without anyone inviting him or calling him, he should depart irregularly to lay hands upon certain
persons, and to meddle in the status quo of ecclesiastical affairs that do not concern him, all things whatsoever that
he may do shall be null and void and invalid; and he himself shall incur a suitable sentence for his irregularity and
his unreasonable proceeding, having been already deposed hence by the holy Council.
(Ap. c. XXXV; c. II of the 2nd; c. VIII of the 3rd; c. XX of the 6th; c. XXII of Antioch; cc. III, XI, XII of Sardica.)

Canon 14. If any Bishop should be judicially tried in regard to any charges, and afterwards it should happen that the
Bishops in the province disagree concerning him, some pronouncing the one being tried innocent, while others
pronounce him guilty, by way of precluding any dispute, it has seemed best to the holy Council for the Bishop of the
metropolis to summon some other Bishops from neighboring provinces who are to reach a verdict and dispel any
dispute, with the object of affirming and confirming what is presented together with the Bishops of that province.

Canon 15. If any Bishop accused of any crimes should be tried by all the Bishops in the province, and all of them
have pronounced one decision against him in complete agreement with each other, let him no more be tried again by
others, but let the concordant verdict of the bishops of the province stand on record.
(Ap. c. LXXIV; c. VI of the 2nd; cc. IX, XVII of the 4th.)

Canon 16. If any Bishop without a see impose himself upon a church without a Bishop and seize the throne thereof
without the approval of a complete Synod, he shall be cast out, even though all the laity whom he has seized should
choose to keep him. A complete Synod is one at which the Metropolitan too is present.
(Ap. c. XIV.)

Canon 17. If any Bishop who has received ordination as such, and has been appointed to take charge of a laity,
should refuse to accept the office, and to depart to the church entrusted to him, let him be excluded from communion
until he has been compelled to accept it, or until a complete Synod of the Bishops of the province in question
determines his fate.
(Ap. c. XXXVI.)

Canon 18. If any Bishop duly ordained to a diocese fail to go to the one to which he has been ordained, not through
any fault of his own, but either because of the anfractuosity of the laity, or for some other reason for which he is not
responsible, he shall retain the honor and office, only without causing any disturbance to the affairs of the church
where he should be accorded a congregation. But he shall await the outcome of the decision of a complete Synod of
the province in regard to his appointment.
(Ap. c. XXXVI.)

Canon 19. No Bishop shall be ordained without a Synod and the presence of the Metropolitan of the province. He
must be present in any case, and it were better that all the fellow ministers in the province should attend the Synod
too; accordingly, the bishop in the metropolis should be summoned to it by letter. And it were better that all of them
should respond, but if this be found difficult, at least a majority of them ought in any case to be present or to join in
the voting by means of letters, and thus let the prebend be granted by a majority of votes of those present or joining
by letter. If any ordination has been obtained otherwise than has been defined and prescribed, let it be of no effect.
But if a prebend has been granted in accordance with the Canon provided, and some persons should object to it on
account of their having a quarrel of their own, let the majority vote prevail.
(Ap. c. I; cc. IV and VI of the First.)

Canon 20. In regard to ecclesiastical needs, and the settlement of disputes, it has seemed well that Synods of the
Bishops of each province should be held twice a year. Once after the end of the third week of the festival of Easter,
so that the Synod may be finished its business by the fourth week of Pentecost, the Bishop in the metropolis
reminding the provincials of it. As for the second Synod, it shall be held on the ides of October, which is the tenth
day of the month of Hyperbetaeus. So that these very Synods shall be attended by Presbyters and Deacons in
addition and by all those who deem themselves to have been treated unjustly or to have been wronged in any way,
and who wish to have their cases reviewed by the Synod. But let it not be permissible for any persons to hold any
such meetings in the way of Synods without the presence of those who have been entrusted with the metropoleis.
(Ap. c. XXXVII; c. V of the 1st; c. XIX of the 4th; c. VIII of the 6th; c. VI of the 7th; c. XL of Laodicea; cc. XXVI,
LX, LXI, LXXXI, LXXXIV, LXXXV, CIV of Carthage.)

Canon 21. A Bishop shall not go over from one diocese to another, nor arbitrarily impose himself, even though he be
constrained by the laity, nor even though he be compelled to do so by sheer coercion on the part of bishops. Instead,
he must stay where he has been allotted a church by God in the beginning, and not go away from it for another, in
accordance with the rule which has already been previously laid down concerning this.
(Ap. c. XIV; c. XV of the 1st; c. V of the 4th; cc. I, II of Sardica; c. LVII of Carthage.)

Canon 22. A Bishop shall not intrude upon another city that is not subject to his jurisdiction, nor upon a territory that
does not belong to his dominion, for the purpose of ordaining anyone, or of appointing Presbyters or Deacons in
regions that are subject to the jurisdiction of another Bishop, except, of course, with the consent and approval of the
Bishop proper to the territory in question. If, however, anyone should dare to do such a thing, let the ordination be
null and void, and let him be punished by the Synod.
(Ap. c. XXXV; c. XII of the 2nd; c. VIII of the 3rd; c. XX of the 6th; c. XIII of Antioch.)

Canon 23. No Bishop shall be permitted to appoint another as his successor in office, even though he be approaching
the end of his life. But if any such thing should be done, the appointment shall be void and of no effect. The
ecclesiastical law shall be kept which declares that only with a synod and the decision of bishops, and not otherwise,
may a worthy one be promoted to take over the authority held by the one who has been laid to rest in sleep.
(Ap. c. LXXVI.)

Canon 24. The rules and regulations of the Church must be rightly kept for the Church with all diligence and in all
good conscience and faith reposed in God, who is the superintendent and judge of all things, and the affairs of the
church should be governed with the judgment and authority of the Bishop entrusted with all the laity and the souls of
all the members of the congregation thereof. What belongs to the dominion of the Church is manifest and well
known to the Presbyters and Deacons under his jurisdiction, so that these persons ought to be well aware, and not
ignorant, of whatever is property of the church, so that nothing should escape their observation to enable them, in
case the Bishop should exchange life, in view of the fact that the things belonging to the dominion of the church are
manifest, to prevent any of them from being embezzled or made away with and lost, and to see that none of the
Bishop’s own things are disturbed on the pretense that they are ecclesiastical property. For it is just and pleasing to
both God and man that the Bishop should leave his own property to whomsoever he may will it, but that things
belonging to the church should be kept for it; and that neither should the church sustain any loss or damage, nor
should property of the Bishop be confiscated on the pretense that it belongs to the church; nor should those persons
be involved in any trouble in claims thereto, with the result of defaming him after death.
(Ap. cc. XXXVIII and XL.)

Canon 25. A Bishop shall have authority over the property and funds of his church, so as to be able to administer it
to all needing it with all reverence and fear of God. He too shall partake thereof so far as he may have need thereof
(if he should have any need) for his own necessary wants, and for those of the brethren he has under his hospitation,
so as not to leave them in any way unprovided for according to the divine Apostle, who says: “having food and
raiment, let us be therewith content” (1 Tim. 6:8). But if he should not be content therewith, but should convert
property (of the church) to the needs of his own household, and should fail to handle the revenue of the church, of
the fruit of the fields, with the consent and approval of the Presbyters and Deacons, but should extend the authority
to his own intimates and relatives or brothers or sons, with the consequence of thereby imperceptibly or
unobservedly causing the assets of the church to be injured; he shall be held accountable to the Synod of the
province. If, on the other hand, the Bishop and the Presbyters serving with him be traduced on the alleged ground
that they are appropriating to themselves goods belonging to the church, whether it be from the fields or from any
other alleged property of the church, on the alleged ground that the indigent are being oppressed, whereas, in point
of fact, calumny and defamation are being inflicted by the words upon those so governing, and they are charged with
liability to correction, the holy Synod or Council must determine what ought to be done.
(Ap, cc. XXXVIII and XLI.)

Council at Sardica (343)

Canon 1. It is not so much the foul custom as it is the exceedingly injurious corruption of affairs that must be rooted
out from the very foundation, in order that no Bishop be allowed to change from a small city to another city. For the
pretext offered in excuse of this is evident on account of which such things are undertaken. For so far no Bishop has
ever been found to have attempted to change from a larger city to a very small city. Hence it has to be concluded
that such persons have to be regarded as motivated by an ardent sense of greed. And that they prefer to be slaves to
conceitedness, so as to succeed in seemingly acquiring greater authority. All men, therefore, like this, so that such
villainy ought to be the more sternly avenged. For we deem that not even laymen ought to associate with such
persons.
(Ap. c. XIV; c. XV of the 1st; c. V of the 4th; cc. XVI, XXI of Antioch; c. II of Sardica; c. LVII of Carthage.).

Canon 2. If anyone be found so mad or bold as to take it into his head to circumvent such restrictions by affirming
and stoutly maintaining that he has been given letters from the multitude to himself, it is plain that he has been
enabled to do so by corrupting a few men with a reward or prize of some kind to stage a riot or disturbance in the
church, on the pretense that they are demanding to have him as their Bishop. We therefore deem such intrigues and
artifices to be punishable once for all. so that no such offender will be considered to merit even lay communion in
the end.
(Ap. c. XIV; c. XV of the 1st; c. V of the 4th; cc. XVI, XXI of Antioch; c. I of Sardica; c. LVII of Carthage.).

Canon 3. And it is necessary to add this too, that no Bishop may cross from his own diocese or province into another
province in which there happen to be Bishops, unless he be called or invited by some of the brethren therein, lest we
seem to be shutting the gates of love. And this likewise must be provided, so that, if anyone among the Bishops in a
province should be at variance with a brother and fellow Bishop, he shall not call upon any other one of the Bishops
from another province to support his cause. If, therefore, any of the Bishops in any dispute seem to be condemned,
and considers himself not to be at fault, but that it would be a good thing to have the case reopened, if it seem right
to you, let us honor the memory to the love of St. Peter the Apostle, and let the case be appealed from the judges to
Julius the Bishop of Rome, so that through the Bishops who are neighbors to the province in question a new court
may be held and he be granted new examiners. But if it cannot be established that such is the case as to merit a new
trial, let what has once been tried and decided be re-examined, but, on the contrary, let whatever really is so be
accepted as true.
(Ap. cc. XXXV; cc. Ill, VIII, c. XX of the 6th; cc. XIII, XXII, cc. XI, XII.).

Canon 4. If any Bishop be deposed from office by these Bishops at a judicial trial who have their seats in
neighboring territory, and demands for himself a new opportunity to defend himself against the charges, let his seat
not be filled by another incumbent, until the Bishop of the Romans has been informed of the facts and has issued a
ruling concerning him.
(c. XVI of the lst-&-2nd; c. XCVI of Carthage.).
Canon 5. It has pleased this Council to decree that if any Bishop be indicted, and the Bishops of the same diocese
remove him from his rank, and, by way of appeal,i he has recourse to the most blessed Bishop of the Church of the
Romans, and the latter expresses a desire to hear the matter through and deems that it is right and just for the trial of
the case to be reopened, let him write to these Bishops and request those who are close to the province in question to
make a searching investigation of the points in the case with due diligence and accuracy, and in accordance with
faith in the truth pronounce a decision regarding it. But if any person demands again to have his case heard and sees
fit to request that it be tried by the Bishop of the Romans, let the latter send Presbyters from his ownfiank,ii in order
that he may be in the authority of the Bishop himself. If he rules that it is right and decides that judges ought to be
sent to try the case together with the Bishops and to exercise authority derived from the one who sent them, then let
this too be done. But if he deems the verdict and decision in regard to the Bishop’s case to be sufficient, let him do
whatsoever may seem best to his most prudent sense of discretion.

Canon 6. If-it happen in one province in which there are a great many Bishops that (only) one bishop is left and that,
owing to some negligence he does not care to attend and consent to the ordination of Bishops, but, on the other
hand, the multitudes gather themselves together and demand that the man whom they want be ordained Bishop, the
Bishop so left must first be reminded (i.e., informed) by letters of the Exarch of the province in question (this means
the Bishop of the Metropolis) that the multitudes are demanding to be given a shepherd (i.e., a pastor), and we deem
that he would do well to come in person of his own accord. Otherwise, if he fail to come or even to reply after being
notified in writing, the will of the multitude must be done to its satisfaction, That is, the Bishops of a nearby
province must be summoned for ordination of the Bishop of the Metropolis. It is allowable in general to appoint a
Bishop to a village, or to a small town, for which a single Presbyter would amply suffice. For it is not necessary that
Bishops be appointed thereto, lest the name and authority (i.e., the office and dignity) of Bishop be rendered
contemptible or despicable; but, instead, it is the duty of the Bishops of the province in question, as I have said, to
ordain Bishops in these towns where Bishops had even before held office. But if any city should be found so
populous in numbers of laity as to be considered to deserve it, let it have an episcopate.
(Ap. c. I.).

Canon 7. Our inopportuneness and great pertinacity and unjust demands have caused us to not to have so much
grace and outspokenness as we ought to possess. For many of the Bishops keep visiting the camp, and this is
especially true of the Africans, who, as we have learned from our dear brother and fellow Bishop Grains, will not
accept saving advice, but scorn in such fashion that one man keeps carrying a great many various petitions to the
camp notwithstanding that they cannot be of any benefit to the Church, and not, as ought to be done, and as also
befits the situation in regard to poor persons and laymen, or to widows, by way of gaining assistance and succor, but
with a view to obtaining worldly offices and favors for certain persons. This baseness therefore, causes us no little
dissatisfaction, but scandal and contrition. We have deemed it more proper and becoming for a Bishop to lend aid of
his own, whenever anyone is being forcibly ill-treated or any of the widows is being wronged, or again any orphan
is being deprived of what belongs to him, and in whatever other situations demand such attention. We decree that no
Bishop shall have to visit the camp except those whom our most reverent Emperor by his own letters sees fit to
summon. But inasmuch as it often happens that persons deserving pity resort to the Church when they have been
condemned to confinement or to an island on account of their own sins, or again by any other decision whatsoever
have been put out of home, help is not to be denied to such persons, but without procrastination and without
hesitation such persons are to be allowed their requests.
(c. XI of Antioch; cc. VIII, IX, XX of Sardica; c. CXVII of Carthage.).

Canon 8. Let this too be enacted, since it has seemed prudential, lest one or another of the Bishops incur
condemnation in the course of visiting the camp, that if any of them should have such suits as we have mentioned
hereinabove, they should send them by a Deacon of their own. For the person of a servant happens not to be
obnoxious, and the favors sought will be the more readily granted.
(c. XI of Antioch; cc. VII, IX, XX of Sardica; c. CXVII of Carthage.).

Canon 9. Let this to be enacted, in order that Bishops in any province whatsoever may send suits to a brother and
fellow Bishop of theirs, the one who happens to be in the larger city, that is, in the Metropolis, he himself should
send his Deacon with the suits, giving him also letters commendatory, by which is meant writing conformably to our
brethren and fellow Bishops, if there be any of them during that season residing in the region or in the city wherein
the ‘most pious Emperor is directing public affairs. But if any Bishop should have friends at the Court of the Palace,
and should wish to make any request for anything that is fairly proper, he should not be prevented from making it
and bidding them to lend their own good help to the one making the request. As for those going to Rome, as I have
previously informed our dear brother and fellow bishop Julius, they must give him whatever suits they may have, in
order that he may first examine them himself and see whether any of them be impudent, and then lend his own
protection and effort and send them to the camp.
(c. XI of Antioch; c. CXVII of Carthage; cc. I, VII, VIII, XX of Sard.).

Canon 10. Due care must be taken to investigate with all accuracy and diligence so that, if any rich man or man of
eloquence from the forum should demand to be made a Bishop, he shall not be appointed unless he first performs
services of an Anagnost, and of a Deacon, and of a Presbyter, in order that, if he be deemed worthy with respect to
each grade, he may progress by promotion to the apex of the episcopate. The grade, this means, in each rank shall
not be of too short a length of time to enable his faith and the kindliness of his manners, and his solidity, and his
blandness to become patent, and he himself, after being deemed worthy of holy orders, shall enjoy the highest
honor. For neither is it right, nor does science or good usage approve one’s proceeding boldly and lightly to this
point so as to be appointed either a Bishop, or a Presbyter, or a Deacon offhand; for in such a case he would
naturally be deemed a neophyte, since indeed even the most blissful Apostle, who also became a teacher of the
heathen, appears to have prohibited premature appointments. For the test of the longest possible time will be able to
elicit the habit and the manner of each man without much uncertainty.
(Ap. c. LXXX; c. II of the 1st; c. XVII of the lst-&-2nd; c. XII of Neocaesarea; c. II of Laodicea; c. IV of Cyril.).

Canon 11. Whenever a Bishop goes from one city to another city, or from one province to another province, for the
sake of vaunt with a view to having eulogies bestowed upon him, or to appearing to be devoted to the religion, and
desires to stay there too long a time, and the Bishop of that city is not an experienced teacher, we decree that he shall
not treat the latter scornfully, and deliver sermons too continuously, and thereby endeavor to bring disgrace and
ignominy upon the Bishop of that place. For this excuse has been wont to cause trouble, and such cunning rascality
shows that he is endeavoring to court and to usurp the other’s benefice, and will not hesitate to abandon the church
assigned to him and to step over into the other one. The time, therefore, for this must be fixed (since it has been
deemed to be nothing short of inhuman and rude not to welcome a visiting Bishop]. Remember that in time past our
fathers judged that if any layman staying in a city three Sundays should fail to attend church for three weeks in
succession, he should be denied communion. If, therefore, this has been made a law as respects laymen, no Bishop
must or ought or can without disadvantage stay away from his own church for any great length of time, and grieve
the laity entrusted to him, unless he be under some grave necessity or in some difficult situation.
(Ap. cc. XXXV, LVIII; c. VIII of the 3rd; cc. XIX, XX, LXXX of the 6th; c. XVI of the lst-&-2nd; cc. LXXIX,
LXXXII, LXXXIII, CXXXI, CXXXII, CXXXIII of Carthage; cc. V, XX, XXI of Gangra; cc. Ill, XII of Sardica; c.
VI of Nyssa; c. X of Peter; cc. XIII, XXII of Antioch.).

Canon 12. Since some of the brethren and fellow Bishops in a city in which they are appointed to be Bishops seem
to own exceedingly little property there, but in other regions have large possessions of land, from which they can
lend succor to the indigent, in such cases we judge it to be allowable, when it comes to their going to their own
possessions and gathering in the crops thereof, for them to stay for three consecutive Sundays, that is, for three
weeks, upon their own land, and, in order to avoid seeming to be negligent in the matter of coming to church along
with others, we deem it allowable for them to visit the nearest church in which a Presbyter is conducting services
and celebrate Liturgy:, though not to go continually and too frequently to a city in which there is a Bishop. For in
this manner not only will his own affairs suffer no damage or loss or injury in spite of his absence, but the possibility
of being charged with conceitedness and inflation will seem to be averted.
(Ap. c. LVIII; cc. XIX, LXXX of the 6th; c. XVI of the lst-&-2nd; cc. V, XX, XXI of Gangra; c. XI of Sard.; cc.
LXXIX, LXXXII, LXXXIII, CXXXI, CXXXII, CXXXIII of Carthage; c. VI of Nyssa; c. X of Peter.

Canon 13. If any Deacon, or Presbyter, or even any one of the Clerics is excluded from communion, and resorts to
another Bishop acquainted with him and knowing that he has been denied communion by his own Bishop, it pleases
us to assert that he ought not to offer an insult to the Bishop who is his brother by affording him communion. If,
nevertheless, he should dare to do so, let him know that when the Bishops have assembled, he will render himself
answerable for his conduct.
(Ap. cc. XII, XXXII, XXXIII; c. XIII of the 4th; c. VI of Antioch; c. I of the C. held in the Temple of Holy
Wisdom.).
Canon 14. If any Bishop prove irascible (a thing which ought not to have any abode in such a man) and be moved to
act too soon in regard to a Presbyter or Deacon, and should want to cast him out of church, we must provide against
such a marts being condemned hastily and being deprived of communion; instead, let the one cast out have a right to
resort to the Bishop of the Metropolis of the same province. Or if the Bishop of the Metropolis be absent, let him
have recourse to the Bishop of a nearby diocese and demand that the matter be investigated by him with due
accuracy. For it is not right to refuse to lend an ear to those demanding a hearing. And that Bishop, who justly or
unjustly cast the man out, ought to put up with the situation nobly, in order that an investigation of the matter may
be made, and his decision either be confirmed, or receive correction. But until the details of the case be investigated
diligently and with faith, he who lacks the right to communion before the matter has been determined, ought not to
insist upon communing. But if some of the Clerics, having met him, discern his self-conceit and arrogance (since it
is not desirable that one should patiently endure an insult of an unjust reprehension), they ought to make him return
to his senses with bitter and severe enough words, in order that by bidding him to do things that are proper they may
act like servants and show obedience. For precisely as a Bishop ought to show his servants love and a good
disposition, in the same manner those acting as servants ought to perform the duties of their service to Bishops
without guile.
(Ap. cc. XII, XIII, XXVIII, XXXII; c. V of the 1st; c. I of the C. in the Temple of Holy Wisdom; cc. IV, VI of
Antioch; cc. XII, XV of Sardica; cc. XI, XXXVII, LXXIV, CXLI of Carthage.).

Canon 15. We enact that if any Bishop from a different diocese wants to appoint another’s servant, without the
consent of his Bishop, to any grade or rank, any such appointment shall be deemed invalid and ineffective. If any of
us should permit themselves to do this, they ought to be both reminded and corrected by their brethren and fellow
Bishops.
(Ap. c. XV; cc. XV, XVI of the 1st; cc. V, X, XX, XXIII of the 4th; cc. XVII, XVIII of the 6th; cc. X, XV of the
7th; c. Ill of Antioch; cc. XVI, XVII of Sardica; cc. LXIII, XCVIII of Carthage.).

Canon 16. Since many times Presbyters and Deacons come to the Metropolis of the Thessalonians from other
provinces, and not content with a brief stay there they take up their abode there, and continue spending all their time
there or only after a very long time and reluctantly are forced to return to their own churches, let these rules and
those which have been laid down in regard to Bishops be kept also in regard to these persons.
(Ap. c. XV; cc. XV, XVI of the 1st; cc. V, X, XX, XXIII of the 4th; cc. XVII, XVIII of the 6th; cc. X, XV of the
7th; c. Ill of Antioch; cc. XV, XVII of Sardica; cc. LXIII, XCVIII of Carthage.).

Canon 17. If any Bishop who has suffered violence has been east out unjustly, either on account of his science or on
account of his confession of the catholic Church, or on account of his insisting upon the truth, and fleeing from peril,
when he is innocent and jeoparded, should come to another city, let him not be prevented from living there, until he
can return or can find relief from the insolent treatment he had received. For it is cruel and most burdensome for one
who has had to suffer an unjust expulsion not to be accorded a welcome by us. For such a person ought to be shown
great kindness and courtesy.
(Ap. c. XV; cc. XV, XVI of the 1st; cc. V, X, XX, XXIII of the 4th; cc. XVII, XVIII of the 6th; cc. X, XV of the
7th; c. Ill of Antioch; cc. XV, XVI of Sardica; cc. LXIII, XCVIII of Carthage.).

Canon 18. Since we ought to be quiet and patient and entertain perpetual compassion for all men, once they have
been promoted to an ecclesiastical clericate by some of our brethren, they are henceforth not to be accorded
recognition unless they go back to the churches to which they were assigned or nominated. Let neither Eutychianus
claim for himself the title of Bishop, nor let Musaeus be deemed a Bishop; but if they should demand lay
communion, it ought not to be denied to them.

Canon 19. These rules having been laid down savingly and consistently, and with due regard for our honorable
position as priests, and having pleased both God and men, they will not be able to acquire their full power and
efficacy unless the decisions arrived at also entail a fear. For we ourselves have more than once known the divine
and most reverend name of holy orders to have come into condemnation on account of the shameless behavior of a
few. If, therefore, anyone should dare to do anything contrary to what has seemed best to all of us, in an endeavour
to please egoism and self-conceit rather than God, let him know right now that he will be rendering himself
answerable for a crime, and that he will forfeit both the honor and the office of the episcopate.
(c. II of the 6th.).
Canon 20. And this will thence become well known indeed and fulfilled if each of us who arc acting as Bishops in
the byways, or, more expressly, adjacent to a canal that has caught sight of a Bishop would but ask him to explain
why he is passing there and whither he is making a journey. And if he find out that he is heading for the camp, if he
will but inquire further as to objects set forth in the foregoing Canons, and whether he is proceeding by invitation; if
so no obstacle should be offered to his departure. But if it be for the sake of ostentation, as has been told our love, or
he is bent upon presenting demands of certain persons to the camp, no one is to be permitted either to sign his letters
or to commune with such a person.
(c. XI of Antioch; cc. VII, VIII, IX of Sardica.).

Laodeciaean Council (364)

Council of Laodicea

Canon 1. Concerning the need of allowing communion by concession to those who, in accordance with the
ecclesiastical Canon, have freely and legally contracted a second marriage, without having entered into a clandestine
marriage, after a little time has elapsed and they have spent it in prayers and fasts.
(c. XII of the 1st; c. VII of Ancyra.).

Canon 2. Concerning the need of admitting to communion, for the sake of God’s compassion and goodness, those
who have sinned outright in various offenses, and who have abided their time with fortitude and the prayer of
confession and penitence, and who hove achieved complete aversion to the evils, in proportion to the offense, time
for repentance having been given to such persons.
(c. XTI of the First.).

Canon 3. Concerning the need of not admitting to holy orders those persons who have been illuminated (i.e.,
baptized) recently.
(Ap. c. LXXX.).

Canon 4. Concerning the fact that those who are in priestly orders must not lend out money and take interest and the
so-called “half-of-the-whole.”
(Ap. c. XLIV.).

Canon 5. Concerning the fact that ordinations must not be performed in the presence of listeners.
(Ap. cc. XXX, LXI; c. XIII of Laodicea; c. LIX of Carthage).

Canon 6. Concerning the necessity of not permitting heretics to come into the house of God, so long as they persist
in their heresy.
(Ap. cc. XLV and LXV.).

Canon 7. Concerning the need of refusing to accept persons from heresies, that is, Novations, or, in other words,
Photinians, or Tessareskaidecatites, when they are converted, whether catechumens or such as are known among
them as fa,ithful believers, until they have anathematized every heresy, and that par excellence in which they have
been captivated. Then and thereafter those called among themselves faithful, being put to learning the symbols of
the faith (Note of Translator. By this phrase is meant “the articles of the Creed”), and having been anointed, may
henceforward partake of the holy Mysteries.
(Ap. cc. XLVI and XLVII; c. VII of the 2nd.).

Canon 8. As concerning those returning from the heresy of the so-called Phrygians, even though they happen to be
in the class which with them is supposed to be the clergy, and even though they should be among those called
“greatest” such persons are to be catechized with the utmost diligence and are to be baptized by the Bishops and
Presbyters of the Church.
(Ap. cc. XLVI and XLVII; c. VII of the 2nd.).

Canon 9. Concerning the fact that those belonging to the Church must not be allowed to go visiting the cemeteries of
the so-called martyria (i.e., shrines of martyrs) of any heretics, for the purpose of prayer or of cure; but, on the
contrary, those who do so, if they be among the faithful, shall be excluded from communion for a time until they
repent and confess their having made a mistake, when they may be readmitted to communion.
(Ap. c. XLV.).

Canon 10. Concerning the fact that persons belonging to the Church must not carelessly and unconcernedly give
their own children to marriage with heretics.
(c. XIV of the 4th.).

… up to

Canon 59. That private psalms must not be recited in church, nor uncanonical books” but only the canonical books
of the New and of the Old Testament
Constantinopolitanum (394)

Constantinopolitanum (394)

Canon 1.

We enact that it shall not be permissible for a Bishop to be ordained by two, conformably to the Nicene Council.
(Ap. c. I.).

Canon 2.

We enact that hereafter that a responsible Bishop when being tried can be deposed neither by three nor much less by
two, but only by vote of a larger Council, and if possible of all the provincials, just as the Apostolic Canons also
decreed, in order that the condemnation of one deserving to be deposed may be shown by a vote of the majority, in
the presence of the one being tried, with greater accuracy.
Carthagean Council (419)

Council of Carthage

Canon 1. True copies of the rules laid down are being kept by us thus, which our Fathers at that time brought back
with them from the Nicene Council, of which the form is preserved, in what we have laid down as rules in the
following, which, having been duly confirmed and sanctioned, shall be kept.

Canon 2. God willing, the ecclesiastical faith handed down through us must be confessed first and foremost in this
glorious convention with the same (or a like) confession, and next to that the ecclesiastical order must be kept (or
preserved] with the consent of each and of all together. By way of lending assurance to the mind of our brethren and
fellow Bishops who have been newly ordained the following remarks have to be added, which we have received
from the Fathers stringently formulated, so that, as respecting the Trinity, that is, the unity of the Father and of the
Son and of the Holy Spirit, we have it ‘well established in our intellects, with no perceptible difference whatever in
that unity, and, just as we have learned, so shall we teach these beliefs to the peoples of God.

Canon 3. It has been decided that as regards these three ranks which have been conjoined by a certain bond of
chastity and of sacerdocy (I am referring particularly to Bishops, Presbyters, and Deacons), as befits devout Bishops
and Priests of God, and Levites, and those ministering to divine institutions, they must be continent in all things, so
as to be able to obtain whatever in general they ask God for, in order that we too may likewise keep what has been
handed down through the Apostles and has been held ever since the early days.
(Ap. c. V; cc. XII, XIII, XXX, XLVIII of the 6th; c. IV of Gangra; cc. IV, XIX, XXXIII of Carthage.).

Canon 4. It is decided that Bishops, Presbyters, and Deacons, and all men who handle sacred articles, being
guardians of sobriety, must abstain from women.
(Ap. c. V; cc. XII, XIII, XXX, XLVIII of the 6th; c. IV of Gangra; cc. Ill, XIII, XXXIII of Carthage.).

Canon 5. As regards the cupidity of greed, which is the mother of all evils, no one doubts that it must be checked, in
order to prevent its misappropriating things belonging to others, and to prevent anyone from transgressing the rules
of the Fathers for the sake of profit, and to preclude any Cleric’s getting (monetary) interest from anything in any
manner whatever. Accordingly, the remarks newly made, being obscure and on the whole elusive, are being duly
considered by us and will be properly enunciated. However, in regard to what the divine Writ has most expressly
declared to be the law, there is no need of deliberation, but rather of obsequence. For by the same token what is
reprehensible among laymen ought much more to be condemned among Clergymen. (Ap. c. XLIV; c. XVII of the
1st; c. X of the 6th; c. XX of Carthage; c. IV of Laodicea; c. Ill of Gregory the Miracle-worker; c. XIV of Basil.).

… up to

Canon 141. It has pleased the Council to decree that if any Bishop ever says that anyone confessed to him alone a
crime of his own, and that person denies it, the Bishop must not deem it an insult to him that he is not believed on
his word alone. But if he should say that scruples of his conscience forbid him to commune with the one making the
deniali so long as his own Bishop refuses to commune with the one who has been excommunicated, the other
Bishops shall not commune with the said Bishop. So that a Bishop is rather cautioned against making statements
against anyone which he cannot substantiate and prove to others by means of witnesses.
(Ap. c. XXXII; c. V of the 1st; c. VI of Antioch; c. I of Holy Wisdom-c. XIV of Sardica; cc. XI, XXXVII of
Carthage.).

Constantinopolitanum (861)

The so called First-Second Council - 861.

Canon 1. The building of monasteries, which is something so seemly and honorable, and rightly excogitated by our
blissful and devout fathers of old, is seen to be done wrongly today. For some men, bestowing the name of
monastery on their own property and domain, and promising God to sanctify this, have recorded themselves as
owners of the consecrated lands and buildings, and have contrived to devise a way in which to devote them to a
divine purpose in name only. For they do not blush to assume the same authority over them after the consecration as
they could have exercised before this without overstepping their rights. And so much commercialized has the thing
become that many of the lands and buildings consecrated are being sold openly by the consecrators themselves,
inspiring beholders with amazement and indignation. And not only have they no regret for what they have done in
appropriating to themselves authority over what was dedicated to God once, but they even fearlessly confer it upon
others. For these reasons, then, the holy Council has decreed that no one shall have a right to build a monastery
without the consent and approval of the bishop. With his knowledge and permission, after he has executed the
necessary prayer, as was enjoined legislatively by the God-beloved fathers of olden times, they may build a
monastery together with all its accessories, recording everything belonging thereto in a breve and depositing the
latter in the archives of the bishopric; the consecrator having no right whatever to make himself an abbot, or anyone
else in his stead, without the consent of the bishop. For if one is no longer able to exercise ownership over what he
has given away to some other human being, how can one be conceded the right to appropriate the ownership of what
he has sanctified and dedicated to God?
(cc. IV, XXIV of the 4th; c. XLIX of the 6th; cc. XII, XIII, XVII, XIX of the 7th; c. II of Cyril.)

Canon 2. In view of the fact that some men pretend to take up the life of solitude, not in order to become purely
servants of God, but in order that in addition to and by virtue of the grave appearance of the habit they may acquire
the glory and mien of reverence, and find hence a way of enjoying in abundance the pleasures connected therewith,
and, only sacrificing their hair, they spend their time in their own homes, without fulfilling any service or status
whatever of monks, the holy Council has decreed that no one at all shall assume the monachal habit without the
presence of the person to whom he owes allegiance and who is to act as his superior or abbot and to provide for the
salvation of his soul, by which is meant a God-beloved man at the head of a monastery and capable of saving a soul
that has but recently offered itself to Christ. If anyone be caught tonsuring a person without the presence of the abbot
who is to have charge of him, he shall be deposed from office on the ground that he is disobeying the Canons and
offending against monachal decorum, while the one who has been illogically and irregularly tonsured shall be
consigned to whatever allegiance and monastery the local bishop may see fit. For indiscreet and precarious tonsures
have both dishonored the monachal habit and caused the name of Christ to be blasphemed.

Canon 3. Even this is wrong when it is done, but what is much worse, when overlooked and neglected, has been
judged to need correction, in order that anyone “who is the head of a monastery shall not fail to seek with great
diligence to recover monks ranged under him that have run away, or upon finding them shall not fail to take them
back, and to regain them by subjecting the diseased part to proper and suitable medical treatment of the offense, and
striving to strengthen it. The holy Council has decreed that one failing to do so shall be subject to excommunication.
For if a man who has undertaken the protection of irrational animals and woefully neglects his flock is not left
unpunished, if any man who has been entrusted with the pastoral rulership of the cattle of Christ suavely and
indolently betrays their salvation, he will surely collect punishment for his daring action. But if any monk refuses to
come back when called upon to do so, he shall be excommunicated by the bishop.
(c. IV of the 4th; cc. XIII, XIX, XXI of the 7th; c. LXXXVIII of Carthage.)

Canon 4. The Evil One has striven in many ways to render the respectable habit of the monks an object of reproach,
and he has found ready assistance in this to result from the opportunity afforded by the heresy which has seized
control of things. For the men who are living monastically abandon their own monasteries under the stress of heresy,
some going to other monasteries and some falling into the resorts of worldly men. But this is deplorable when what
was then being done for piety’s sake made them appear to deserve felicitation, but has now degenerated into an
illogical custom which makes them appear ridiculous. For in spite of the fact that piety has spread into every corner
and the Church has got rid of scandals, yet some men who have deserted their own monasteries, and like an
unrestrainable stream are pouring and flowing into other channels, now are filling the monasteries with great
indecorum, and introducing disorder into these with their riotous entrance, and are distracting and disorganizing the
decorous element of submissiveness. But by way of halting the restless and unrestrainable rush the holy Council has
decreed that if any monk runs away from his own monastery to another or riotously enters a worldly resort, both he
himself and the one receiving him shall be excommunicated until the absconder has returned to the monastery which
he has wrongly fallen out of. But if, in any particular case, the bishop should wish to send away to another
monastery some of the monks of proven reverence and decorousness of life for the purpose of stocking the other
monastery, or should wish to transfer them even to a mundane house for the purpose of compassing the salvation of
the inmates thereof by establishing the monks therein, or should see fit to place them elsewhere, this course shall not
render either the monks or the ones receiving them subject to any penalty.
(c. IV of the 4th; cc. XIX, XXI of the 7th, c. LXXXVIII of Carthage.).

Canon 5. We find that indiscreet and unapproved renunciations are ravaging monachal decorum to a great extent.
For some men impetuously flinging themselves into the solitary mode of life, and owing to the roughness and
painfulness of asceticism giving it scant affection, wretchedly relapse again into flesh-loving and pleasurable life.
The holy Council has therefore decreed that no one shall lay claim to the monachal habit until after the expiration of
the term of three years allowed them to prove their worthiness they turn out to be adequate and fit to take up such a
mode of life in earnest; and it has bidden this to prevail by all means as the rule; unless, nevertheless, it should so
happen anywhere that some grave disease has overtaken the person, making it necessary to shorten the period of his
trial; or unless, nevertheless, there should be anywhere a man so reverent as to lead a monachal life even in a
worldly habit — for in the case of such a man even a six months’ period of trial is sufficient for a thorough test. If
anyone does anything contrary to these words, the abbot, on the one hand, shall pay the penalty by forfeiting his
abbotship for his irregularity and be compelled to conduct himself as an obedientiary; the monk, on the other hand,
shall be consigned to another monastery which observes monachal strictness.

Canon 6. Monks ought not to have anything of their own. Everything of theirs ought to be assigned to the
monastery. For blissful Luke says concerning those who believe in Christ and conform to the monks’ way of life:
“Neither said any of them that aught of the things which he possessed was his own; but, on the contrary, they held
everything in common” (Acts 4:32). Wherefore unto those wishing to lead the monastic life permission is given to
dispose of their property to whatever persons they may wish, so long, that is to say, as the property may be legally
transferred to them. For after their entering upon the monastic life the monastery has the ownership of all they bring
with them, and they have nothing of their own to worry about other than what they have been allowed to dispose of
beforehand. If anyone be caught appropriating or claiming any possession that has not been made over and
conveyed to the monastery, and revealed to be enslaved to the passion of love of property, that possession shall be
seized by the abbot or bishop, and shall be sold in the presence of many persons, and the proceeds therefrom shall be
distributed to the poor and indigent. As for anyone who shall meditate holding back any such possession, after the
fashion of Ananias of old, the holy Council has decreed that he shall be chastened with a suitable discipline. It is to
be understood, moreover, that whatever rules the holy Council has made in regard to men who are leading the
monastic life of monks, the same rules apply also to women who are leading the monastic life of nuns.

Canon 7. We see many of the bishoprics falling down and in danger of being relegated to utter destruction, because,
we venture to say, the heads of these establishments consume their thought and attention in projecting new
monasteries, and exploiting these projects, and in contriving to convert the income thereof to their own use they
busy themselves with the development of those. The holy Council has therefore decreed that not one of the bishops
shall be permitted to build a new monastery of his own to the detriment of his own bishopric. If anyone be caught
daring to do this, he shall be punished with the proper penalty, while the building he has erected shall be assigned to
the estate of the bishopric as its own property, on the ground that he has not even so much as had a right to originate
a monastery. For nothing that has been unlawfully and irregularly in vogue can be taken as the prejudice of what is
canonically consistent.
(Ap. c. XXXVIII; c. XXVI of the 4th; cc. XI, XII of the 7th; cc. XXIV, XXV of Antioch; c. XV of Ancyra; c. 7th of
Gangra; cc. XXXIV, XLI of Carthage; c. X of Theophilus; c. II of Cyril.)
Canon 8. The divine and sacred Canon of the Apostles judges those who castrate themselves as self-murderers;
accordingly, if they are priests, it deposes them from office, and if they are not, it excludes them from advancement
to holy orders. Hence it makes it plain that if one who castrates himself is a self-murderer, he who castrates another
man is certainly a murderer. One might even deem such a person quite guilty of insulting creation itself. Wherefore
the holy Council has been led to decree that if any bishop, or presbyter, or deacon, be proved guilty of castrating
anyone, either with his own hand or by giving orders to anyone else to do so, he shall be subjected to the penalty of
deposition from office; but if the offender is a layman, he shall be excommunicated: unless it should so happen that
owing to the incidence of some affliction he should be forced to operate upon the sufferer by removing his testicles.
For precisely as the first Canon of the Council held in Nicaea does not punish those who have been operated upon
for a disease, for having the disease, so neither do we condemn priests who order diseased men to be castrated, nor
do we blame laymen either, when they perform the operation with their own hands. For we consider this to be a
treatment of the disease, but not a malicious design against the creature or an insult to creation.
(Ap. cc. XXI, XXII, XXIII, XXIV; c. I of the First.)

Canon 9. In view of the fact that an Apostolic and divine Canon subjects to deposition priests that attempt to strike
believers who have sinned or unbelievers who have wronged someone, those who are devising a way to satisfy their
own animus and garbling the Apostolic Ordinances have taken it to mean priests striking persons with their own
hands, when as a matter of fact neither does the Canon imply any such thing, nor does right reason permit this to be
assumed. For it would be truly vain and exceedingly precarious to depose a priest from office for striking someone
three or four times with his own hands, but to leave unpunished one who, permission being given, beats someone by
order of another mercilessly and to death, instead of augmenting the punishment. Wherefore seeing that the Canon
simply chastises the act of striking, we too join in condemning this. For a priest of God ought indeed to reprimand a
disorderly person with instructions and admonitions, and at times even with ecclesiastical censures, but not with
whips and blows to assault men’s bodies. If, however, there should be some men who are utterly insubordinate and
refuse to yield to correction because of censures, no one is prohibited from correcting these persons by haling them
before the local magistrates. In fact, c. V of the Council in Antioch has canonically decreed that persons causing
disturbances and revolts to the Church shall be converted and brought to their senses again by recourse to the civil
authority.
(Ap. c. XVII; c. V of Antioch; cc. LVII, LXII, LXXVI, LXXXIII, XCIX, CVI, CVII of Carthage.)

Canon 10. Those who appear to be victims of their own passions not only do not shudder at the thought of the
punishment provided by the sacred Canons, but have actually dared to laugh them to scorn. For they distort
themselves, and in conformity with their venomous nature they forge their will awry; in order that thanks to the
magnanimity of their venom, according to St. Gregory the Theologian, not only may the evil be kept from affecting
their responsibility, but may even be thought something divine. For this holds true in the case of the Apostolic
Canon which says that no one shall appropriate any golden or silver vessel that has been sanctified, or any piece of
cloth, to his own use. For that would be unlawful. If anyone be caught doing so, let him be disciplined with
excommunication. Taking this Canon to be in effect an advocacy of their own unlawful deeds, they allege that one
must not deem those men worthy of deposition who employ the venerable tablecloth of the Holy Table to make a
tunic for themselves or reshape it into any other vestment. Not only so, but not even those who employ the holy
chalice. Oh, what impiety! or the venerable paten; or things akin to these, because they expend them for needs of
their own, or defile them outright. For the Canon says that those who become guilty of this are to be punished with
excommunication, but has made no one liable to deposition for such an act. But who would tolerate the magnitude
of any such perversion and impiety? For notwithstanding that the Canon inflicts excommunication upon those who
merely use what is sanctified, but do not appropriate it to the extent of purloining it entirely, they, on the other hand,
exempt from deposition those who plunder and sacrilege the equipment of the Holies of Holies, and as for those who
pollute the venerable patens or sacred cups by putting them into use for the serving of food, so far at any rate as they
rely upon their own judgment, they rank them as undeposed, notwithstanding that the contamination has become
apparent to all, and it is plain that those who do such things not only incur liability to deposition from office, but
even become subject to charges of committing the worst kind of ungodliness. Wherefore the holy Council has
decreed that (those who purloin for their own profit, or who misuse for some unsacred purpose, in general any one
of the sacred and holy vessels or utensils in the sacrificial altar, or of the vestments, or the holy chalice, or the paten,
or the tongs, or the venerable tablecloth, and the so-called “air”),i are to be compelled to undergo total and complete
deposition. For one charge is that of having profaned, and the other charge is that of having plundered the holies. As
touching those, however, who convert to an unsacred use for themselves, or bestow upon another person,
consecrated vessels or vestments outside of the sacrificial altar, the Canon excommunicates them and we join in
excommunicating them. But as for those who utterly purloin them and take them away we make them liable to
condemnation as sacrilegists.
(Ap. c. LXXII, LXXIII; c. VIII of Nyssa.)

Canon 11. The divine and sacred Canons impose the penalty of deposition on presbyters or deacons who undertake
secular offices or worldly cares, or the so-called curatories in the households of civil magistrates. We too confirm
this, and as concerning the rest of those who are included among the Clergy we decree that in case any one of them
is being employed in secular offices, or undertakes or accepts so-called curatories in the households of civil
magistrates or in the suburbs, that person shall be ousted from his own Clergy. For, according to the most veracious
utterance pronounced by Christ Himself, our true God, “no one can serve two masters” (Matt. 6:24; Luke 16:13).
(Ap. cc. VI, LXXXI, LXXXIII; cc. III, VII of the 4th; c. X of the 7th; c. XVIII of Carthage.)

Canon 12. Besides the fact that the holy and Ecumenical Sixth Council has made liable to deposition from office
clerics who are officiating or baptizing within a home in prayer-houses without the consent and approval of the
bishop, we too join hands with that Council in condemning them likewise. For inasmuch as the holy Church is
expounding the faith straightforwardly and soundly, and is professing and defending the true word, and is both
maintaining and teaching outright the decorum regulating conduct in actual life,i it is dissonant and undevout to
relegate those living together with uneducatedness to their own roles, to vitiate her good order, and to permeate her
with troubles and scandals galore. Wherefore the present sacred Council in cooperation with God, and in agreement
with the Ecumenical and holy Sixth Council, has decreed that those who are officiating within a private home in
prayerhouses are declericated, that is to say, the declerication being awarded them by the local bishop. But if any
other persons than these, without the bishop’s lending his good will, should fall into those roles and dare to touch the
liturgy, they are to be deposed from office, whereas those on the other hand who partook of their communion are to
undergo excommunication.
(Ap. c. XXXI; c. XVIII of the 4th; c. LIX of the 6th; cc. XII, XIII, XIV, XV of the lst-and-2nd; c. VI of Gangra; cc.
X, LXII of Carthage; c. V of Antioch; c. LVIII of Laodicea.)

Canon 13. The All-evil One having planted the seed of heretical tares in the Church of Christ, and seeing these being
cut down to the roots with the sword of the Spirit, took a different course of trickery by attempting to divide the
body of Christ by means of the madness of the schismatics. But, checking even this plot of his, the holy Council has
decreed that henceforth if any Presbyter or Deacon, on the alleged ground that his own bishop has been condemned
for certain crimes, before a conciliar or synodal hearing and investigation has been made, should dare to secede from
his communion, and fail to mention his name in the sacred prayers of the liturgical services in accordance with the
custom handed down in the Church, he shall be subject to prompt deposition from office and shall be stripped of
every prelatic honor. For anyone who has been established in the rank of Presbyter and forestalls the Metropolitan’s
judgment, and, judging matters before a trial has been held, insofar as lies in his power, condemns his own father
and Bishop, he is not even worthy of the honor or name of Presbyter. Those, on the other hand, who go along with
him, in case any of them should be among those in holy orders, they too shall forfeit their own rights to honor, or, in
case they should be monks or laymen, let them be utterly excommunicated from the Church until such time as they
spew upon and openly renounce all connection with the schismatics and decide to return to their own Bishop.
(Ap. c. XXXI; c. XVIII of the 4th; cc. XXXI, XXXIV of the 6th; cc. XII, XIV, XV of the lst-and-2nd; c. V of
Antioch; c. VI of Gangra; cc. X, XI, LX of Carthage.)

Canon 14. If any Bishop, on the allegation that charges of crime lie against his own Metropolitan, shall secede or
apostatize from him before a conciliar or synodal verdict has been issued against him, and shall abstain from
communion with him, and fail to mention his name, in accordance with consuetude, in the course of the divine
mystagogy (i.e., litrugical celebration of the Eucharistic mystery), the holy Council has decreed that he shall be
deposed from office, if merely by seceding from his own Metropolitan he shall create a schism. For everyone ought
to know his own bounds, and neither ought a presbyter treat his own bishop scornfully or contemptuously, nor ought
a bishop to treat his own Metropolitan so.
(Ap. c. XXXI; c. XVIII of the 4th; cc. XXXI, XXXIV of the 6th; cc. XII, XIII, XV of the lst-and-2nd; c. V of
Antioch; c. VI of Gangra; cc. X, XI, LXII of Carthage.)

Canon 15. The rules laid down with reference to Presbyters and Bishops and Metropolitans are still more applicable
to Patriarchs. So that in case any Presbyter or Bishop or Metropolitan dares to secede or apostatize from the
communion of his own Patriarch, and fails to mention the latter’s name in accordance with custom duly fixed and
ordained, in the divine Mystagogy, but, before a conciliar verdict has been pronounced and has passed judgment
against him, creates a schism, the holy Council has decreed that this person shall be held an alien to every priestly
function if only he be convicted of having committed this transgression of the law. Accordingly, these rules have
been sealed and ordained as respecting those persons who under the pretext of charges against their own presidents
stand aloof, and create a schism, and disrupt the union of the Church. But as for those persons, on the other hand,
who, on account of some heresy condemned by holy Councils, or Fathers, withdrawing themselves from
communion with their president, who, that is to say, is preaching the heresy publicly, and teaching it barehead in
church, such persons not only are not subject to any canonical penalty on account of their having walled themselves
off from any and all communion with the one called a Bishop before any conciliar or synodal verdict has been
rendered, but, on the contrary, they shall be deemed worthy to enjoy the honor which befits them among Orthodox
Christians. For they have defied, not Bishops, but pseudo-bishops and pseudo-teachers; and they have not sundered
the union of the Church with any schism, but, on the contrary, have been sedulous to rescue the Church from
schisms and divisions.
(Ap. c. XXXI; c. XVIII of the 4th; cc. XXXI, XXXIV of the 6th; cc. XII, XIII, XIV of the lst-and-2nd; c. V of
Antioch; c. VI of Gangra; cc. X, XI, LXII of Carthage.)

Canon 16. It is also necessary to decree something in regard to the quarrels and disturbances that are taking place in
God’s Church. Under no circumstances shall any Bishop be appointed over a church whose president is still alive
and is in good standing of honor, unless he himself shall voluntarily resign. For the cause of one who is going to be
ousted from the church must first be canonically examined and brought to a conclusion, and then thereafter when he
has been duly deposed from office, another man may be promoted to the episcopacy in his stead. But if any Bishop
in good standing of honor neither cares to resign nor to pastor his own laity, but, having deserted his own bishopric,
has been staying for more than six months in some other region, without being so much as detained by an Imperial
rescript, nor even being in service in connection with the liturgies of his own Patriarch, nor, furthermore, being
restrained by any severe illness or disease utterly incapacitating him motion to and from his duties — any such
Bishop, therefore, who is not prevented by any of the said excuses from performing his duties, nevertheless holds
himself aloof from his own episcopate and for a period of over six months sojourns in some other locality, shall be
deprived altogether of the honor and office of bishop. For because of his woefully neglecting the flock which has
been entrusted to him, and tarrying in some other region for a period of more than six months, the holy Council has
decreed that he shall be deprived altogether of the prelacy whereby he was appointed to act as a pastor, and that
someone else shall be chosen to fill his place in the episcopacy.
(Ap. c. LVIII; cc. XIX, LXXX of the 6th; c. XI of Sardica; cc. LXXIX, LXXXII, LXXXVI, CXXXI, CXXXII,
CXXXIII of Carthage; c. X of Peter; c. XVI of Nyssa; c. I of Cyril.)

Canon 17. Since we have been occupied with matters of ecclesiastical good order, it behooves us to decree also this,
that henceforth none of the laymen or monks shall be allowed to ascend to the height of the episcopacy precipitately
and multitudinously as in a stampede, but, on the contrary, by being duly examined with reference to the various
ecclesiastical degrees or grades, let them thus attain to ordination to the episcopacy. For even if hitherto and up till
now some laymen and some monks, owing to need or want demanding it, have been enabled to attain to the honor of
the episcopate immediately and without further ado, and they have distinguished themselves for virtuousness and
have exalted their churches, yet the fact is that what is of rare occurrence cannot be made a law of the Church; we
therefore decree that this shall no longer be done hereafter and henceforth, but that the ordinee must pass through the
priestly degrees in a logical manner by fulfilling the required length of service of each order before proceeding to the
next higher rank.
(Ap. c. LXXX: c. II of the 1st: c. III of Laodicea; c. X of Sardica; c. XII of Neocaesarea; c. IV of Cyril).
Constantinopolitanum (879)

Constantinopolitanum 879 (upheld within the Cathedral of Holy Sophia)

Canon 1.

This holy and ecumenical Council has decreed that so far as concerns any clerics, or laymen, or bishops from Italy
that are staying in Asia, or Europe, or Africa, under bond, or deposition, or anathema imposed by the most holy
Pope John, all such persons are to be held in the same condition of penalization also by the most holy Patriarch of
Constantinople Photius. That is to say, either deposed, or anathematized, or excommunicated. All those persons, on
the other hand, whom Photius our most holy Patriarch has condemned or may condemn to excommunication, or
deposition, or anathematization, in any diocese whatsoever, whether clerics or laymen or any of the persons who are
of prelatical or priestly rank, are to be treated likewise by most holy Pope John, and his holy Church of God of the
Romans, and be held in the same category of penalization. Nothing, however, shall affect the priorities due to the
most holy throne of the Church of the Romans, nor shall anything redound to the detriment of her president, as
touching the sum-total of innovations, either now or at any time hereafter.
(Ap. cc. XII, XIII, XXXII; c. VI of Antioch; c. XIV of Sardica; cc. XI, XXXVII, CXLI.).

Canon 2.

Though hitherto some bishops having descended to the habit of monks, have been forced nevertheless to remain in
height of the prelacy, they have been overlooked when they did so. But, with this in mind, this holy and ecumenical
Council, with a view to regulating this oversight, and readjusting this irregular practice to the ecclesiastical statutes,
has decreed that if any bishop or anyone else with a prelatical office is desirous of descending to monastic life and of
replenishing the region of penitence and of penance, let him no longer cherish any claim to prelatical dignity. For the
monks’ conditions of subordination represent the relationship of pupilship, and not of teachership or of presidency;
nor do they undertake to pastor others, but are to be content with being pastored. Wherefore, in accordance with
what was said previously, we decree that none of those who are on the prelatical list and are enrolled pastors shall
lower themselves to the level of the pastored and repentant. If anyone should dare to do so, after the delivery and
discrimination of the decision hereby being pronounced, he having deprived himself of his prelatical rank, shall no
longer have the right to return to his former status, which by actual deeds he has vitiated.

Canon 3.

If any layman, after becoming a man of authority, and conceiving a contempt for divine and imperial injunctions,
and laughing to scorn the dread statutes and laws of the Church, shall dare to strike any bishop, or to imprison one,
without reason or cause, or for a fictitious reason or cause, let such a one be anathema.