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THE 102 CANONS OF The COUNCIL IN TRULLO 692 AD (Orthodox)
This council is also known as the Quinisext Council. It was held at Constantinople under Justinian II.
Trullo/Quinisext was only attended by Eastern bishops and is not recognized by the West/Latin Church.
CANON I.
That order is best of all which makes every word and act begin and end in
God. Wherefore that piety may be clearly set forth by us and that the Church of
which Christ is the foundation may be continually increased and advanced, and
that it may be exalted above the cedars of Lebanon; now therefore we, by divine
grace at the beginning of our decrees, define that the faith set forth by the
God-chosen Apostles who themselves had both seen and were ministers of the
Word, shall be preserved without any innovation, unchanged and inviolate.
Moreover the faith of the three hundred and eighteen holy and blessed
fathers who were assembled at Nice under Constantine our Emperor, against the
impious Arius, and the gentile diversity of deity or rather (to speak accurately)
multitude of gods taught by him, who by the unanimous acknowledgment of the
faithful revealed and declared to us the consubstantiality of the Three Persons
comprehended in the Divine Nature, not suffering this faith to lie hidden under the
bushel of ignorance, but openly teaching the faithful to adore with one
worship the Father, the Son, and the Holy Ghost, confuting and scattering to the
winds the opinion of different grades, and demolishing and overturning the puerile
toyings fabricated out of sand by the heretics against orthodoxy.
Likewise also we confirm that faith which was set forth by the one hundred
and fifty fathers who in the time of Theoriesins the Elder, our Emperor,
assembled in this imperial city, accepting their decisions with regard to the Holy
Ghost in assertion of his godhead, and expelling the profane Macedonius
(together with all previous enemies of the truth) as one who dared to judge Him to be a
servant who is Lord, and who wished to divide, like a robber, the inseparable
unity, so that there might be no perfect mystery of our faith.
And together with this odious and detestable contender against the truth,
we condemn Apollinaris, priest of the same iniquity, who impiously belched
forth that the Lord assumed a body unendowed with a soul, (1) thence also inferring
that his salvation wrought for us was imperfect.
Moreover what things were set forth by the two hundred God-bearing fathers
in the city of Ephesus in the days of Theodosius our Emperor, the son of
Arcadius; these doctrines we assent to as the unbroken strength of piety, teaching
that Christ the incarnate Son of God is one; and declaring that she who bare him
without human seed was the immaculate Ever-Virgin, glorifying her as literally
and in very truth the Mother of God. We condemn as foreign to the divine
scheme the absurd division of Nestorius, who teaches that the one Christ consists of
a man separately and of the Godhead separately and renews the Jewish impiety.
Moreover we confirm that faith which at Chalcedon, the Metropolis, was set
forth in accordance with orthodoxy by the six hundred and thirty God-approved
fathers in the time of Marcian, who was our Emperor, which handed down with a
great and mighty voice, even unto the ends of the earth, that the one Christ,
the son of God, is of two natures, and must be glorified (2) in these two
natures, and which cast forth from the sacred precincts of the Church as a black
pestilence to be avoided, Eutyches, babbling stupidly and inanely, and teaching that
the great mystery of the incarnation (<greek>oikonwmias</greek>) was perfected
in thought only. And together with him also Nestorius and Dioseorus of whom
the former was the defender and champion of the division, the latter of the
confusion [of the two natures in the one Christ], both of whom fell away from the
divergence of their impiety to a common depth of perdition and denial of God.
Also we recognize as inspired by the Spirit the pious voices of the one
hundred and sixty-five God-beating fathers who assembled in this imperial city in
the time of our Emperor Justinian of blessed memory, and we teach them to
those who come after us; for these synodically anathematized and execrated Theodore
of Mopsuestia (the teacher of Nestorius), and Origen, and Didymus, and
Evagrius, all of whom reintroduced feigned Greek myths, and brought back again the
circlings of certain bodies and souls, and deranged turnings [or transmigrations]
to the wanderings or dreamings of their minds, and impiously insulting the
resurrection of the dead. Moreover [they condemned] what things were written by
Theodoret against the right faith and against the Twelve Chapters of blessed
Cyril, and that letter which is said to have been written by Ibas.
Also we agree to guard untouched the faith of the Sixth Holy Synod, which
first assembled in this imperial city in the time of Constantine, our Emperor,
of blessed memory, which faith received still greater confirmation from the
fact that the pious Emperor ratified with his own signet that which was written
for the security of future generations. This council taught that we should openly
profess our faith that in the incarnation of Jesus Christ, our true God, there
are two natural wills or volitions and two natural operations; and condemned
by a just sentence those who adulterated the true doctrine and taught the people
that in the one Lord Jesus Christ there is but one will and one operation; to
wit, Theodore of Pharan, Cyrus of Alexandria, Honorius of Rome, Sergius,
Pyrrhus, Paul and Peter, who were bishops of this God-preserved city; Macarius, who
was bishop of Antioch; Stephen, who was his disciple, and the insane
Polychronius, depriving them henceforth from the communion of the body of Christ our God.
And, to say so once for all, we decree that the faith shall stand firm and
remain unsullied until the end of the world as well as the writings divinely
handed down and the teachings of all those who have beautified and adorned the
Church of God and were lights in the world, having embraced the word of life.
And we reject and anathematize those whom they rejected and anathematized, as
being enemies of the truth, and as insane ragers against God, and as lifters up of
iniquity.
But if any one at all shall not observe and embrace the aforesaid pious
decrees, and teach and preach in accordance therewith, but shall attempt to set
himself in opposition thereto, let him be anathema, according to the decree
already promulgated by the up-proved holy and blessed Fathers, and let him be cast
out and stricken off as an alien from the number of Christians. For our decrees
add nothing to the things previously defined, nor do they take anything away,
nor have we any such power.
CANON II.
It has also seemed good to this holy Council, that the eighty-five canons,
received and ratified by the holy and blessed Fathers before us, and also
handed down to us in the name of the holy and glorious Apostles should from this
time forth remain firm and unshaken for the cure of souls and the healing of
disorders. And in these canons we are bidden to receive the Constitutions of the
Holy Apostles [written] by Clement. But formerly through the agency of those who
erred from the faith certain adulterous matter was introduced, clean contrary
to piety, for the polluting of the Church, which obscures the elegance and
beauty of the divine decrees in their present form. We therefore reject these
Constitutions so as the better to make sure of the edification and security of the
most Christian flock; by no means admitting the offspring of heretical error, and
cleaving to the pure and perfect doctrine of the Apostles. But we set our seal
likewise upon all the other holy canons set forth by our holy and blessed
Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nice, and those
at Ancyra, further those at Neocaesarea and likewise those at Gangra, and
besides, those at Antioch in Syria: those too at Laodicea in Phrygia: and likewise
the 150 who assembled in this heaven-protected royal city: and the 200 who
assembled the first time in the metropolis of the Ephesians, and the 630 holy and
blessed Fathers at Chalcedon. In like manner those of Sardica, and those of
Carthage: those also who again assembled in this heaven-protected royal city under
its bishop Nectarins and Theophilus Archbishop of Alexandria. Likewise too the
Canons [i.e. the decretal letters] of Dionysius, formerly Archbishop of the
great city of Alexandria; and of Peter, Archbishop of Alexandria and Martyr; of
Gregory the Wonder-worker, Bishop of Neocaesarea; of Athanasius, Archbishop of
Alexandria; of Basil, Archbishop of Caesarea in Cappadocia; of Gregory, Bishop of
Nyssa; of Gregory Theologus; of Amphilochius of Iconium; of Timothy, Archbishop
of Alexandria; of Theophilus, Archbishop of the same great city of Alexandria;
of Cyril, Archbishop of the same Alexandria; of Gennadius, Patriarch of this
heaven-protected royal city. Moreover the Canon set forth by Cyprian, Archbishop
of the country of the Africans and Martyr, and by the Synod under him, which
has been kept only in the country of the aforesaid Bishops, according to the
custom delivered down to them. And that no one be allowed to transgress or
disregard the aforesaid canons, or to receive others beside them, supposititiously set
forth by certain who have attempted to make a traffic of the truth. But should
any one be convicted of innovating upon, or attempting to overturn, any of the
afore-mentioned canons, he shall be subject to receive the penalty which that
canon imposes, and to be cured by it of his transgression.
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 VlII.
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 bisop, or presbyter, or deacon who receives usury, or what is called
hecatostoe, 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 filings
tend to the good of file flock placed in our harris 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 froth God what they ask in sincerity.
If therefore anyone shall have dared, contrary to the Apostolic Canons, to
deprive any of those who are in holy orders, presbyter, or deacon, or
subdeacon of cohabitation and intercourse with his lawful wife, let him be deposed. In
like manner also if any presbyter or deacon on pretence of piety has dismissed
his wife, let him be excluded from communion; and if he persevere in this let
him be deposed.
CANON XIV.
Let the canon of our holy God-bearing Fathers be confirmed in this
particular also; that a presbyter be not ordained before he is thirty years of age,
even if he be a very worthy man, but let him be kept back. For our Lord Jesus
Christ was baptized and beg.an to teach when he was thirty. In like manner let no
deacon be ordained before he is twenty-five, nor a deaconess before she is
forty.
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 the book of the Acts tells us that seven deacons were appointed by
the Apostles, and the synod of Neocaesarea in the canons which it put forth
determined that there ought to be canonically only seven deacons, even if the city
be very large, in accordance with the book of the Acts; we, having fitted the
mind of the fathers to the Apostles' words, find that they spoke not of those
men who ministered at the Mysteries but in the administration which pertains to
the serving of tables. For the book of the Acts reads as follows: "In those
days, when the number of the disciples was multiplied, there arose a murmuring
dissension of the Grecians against the Hebrews, because their widows were neglected
in the daily ministrations. And the Twelve called the multitude of the
disciples with them and said, It is not meet for us to leave the word of God and serve
tables. Look ye out therefore, brethren, from among you seven men of good
report full of the Holy Ghost and of wisdom, whom we may appoint over this
business. But we will give ourselves continually unto prayer and unto the ministry of
the word. And the saying pleased the whole multitude: and they chose Stephen a
man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor,
and Timon, and Parmends, and Nicolas a proselyte of Antioch: whom they set
before the Apostles."
John Chrysostom, a Doctor of the Church, interpreting these words,
proceeds thus: "It is a remarkable fact that the multitude was not divided in its
choice of the men, and that the Apostles were not rejected by them. But we must
learn what sort of rank they had, and what ordination they received. Was it that
of deacons? But this office did not yet exist in the churches. But was it fine
dispensation of a presbyter? But there was not as yet any bishop, but only
Apostles, whence I think it is clear and manifest that neither of deacons nor of
presbyters was there then the name."(2)
But on this account therefore we also announce that the aforesaid seven
deacons are not to be understood as deacons who served at the Mysteries,
according to the teaching before set forth, but that they were those to whom a
dispensation was entrusted for the common benefit of those that were gathered together,
who to us in this also were a type of philanthropy and zeal towards those who
are in need.
CANON XVII.
Since clerics of different churches have left their own churches in which
they were ordained and betaken themselves to other bishops, and without the
consent of their own bishop have been settled in other churches, and thus they
have proved themselves to be insolent and disobedient; we decree that from the
month of January of the past IVth Indiction no cleric, of whatsoever grade he be,
shall have power, without letters dimissory of his own bishop, to be registered
in the clergy list of another church. Whoever in future shall not have
observed this rule, but shall have brought disgrace upon himself as well as on the
bishop who ordained him, let him be deposed together with him who also received
him.
CANON XVIII.
Those clerics who in consequence of a barbaric incursion or on account of
any other circumstance have gone abroad, we order to return again to their
churches after the cause has passed away, or when the incursion of the barbarians
is at an end. Nor are they to leave them for long without cause. If anyone shall
not have returned according to the direction of this present canon--let him be
cut off until he shall return to his own church. And the same shall be the
punishment of the bishop who received him.
CANON XIX.
It behoves those who preside over the churches, every day but especially
on Lord's days, to teach all the clergy and people words of piety and of right
religion, gathering out of holy Scripture meditations and determinations of the
truth, and not going beyond the limits now fixed, nor varying from the
tradition of the God-bearing fathers. And if any controversy in regard to Scripture
shall have been raised, let them not interpret it. otherwise than as the lights
and doctors of the church in their writings have expounded it, and in those let
them glory rather than in composing things out of their own heads, lest through
their lack of skill(2) they may have departed from what was fitting. For
through the doctrine of the aforesaid fathers, the people coming to the knowledge of
what is good and desirable, as well as what is useless and to be rejected, will
remodel their life for the better, and not be led by ignorance, but applying
their minds to the doctrine, they will take heed that no evil befall them and
work out their salvation in fear of impending punishment.
CANON XXI.
Those who have become guilty of crimes against the canons, and on this
account subject to complete and perpetual deposition, are degraded to the
condition of layman. If, however, keeping conversion continually before their eyes,
they willingly deplore the sin on account of which they fell from grace, and made
themselves aliens therefrom, they may still cut their hair after the manner of
clerics. But if they are not willing to submit themselves to this canon, they
must wear their hair as laymen, as being those who have preferred the communion
of the world to the celestial life.
CANON XXII.
Those who are ordained for money, whether bishops or of any rank whatever,
and not by examination and choice of life, we order to be deposed as well as
those also who ordained them.
CANON XXIII.
That no one, whether bishop, presbyter, or deacon, when giving the
immaculate Communion, shall exact from him who communicates fees of any kind. For
grace is not to be sold, nor do we give the sanctification of the Holy Spirit for
money; but to those who are worthy of the gift it is to be communicated in all
simplicity. But if any of those enrolled among the clergy make demands on those
he communicates let him be deposed, as an imitator of the error and wickedness
of Simon.
CANON XXIV.
No one who is on the priestly catalogue nor any monk is allowed to take
part in horse-races or to assist at theatrical representations. But if any
clergyman be called to a marriage, as soon as the games begin let him rise up and go
out, for so it is ordered by the doctrine of our fathers. And if any one shall
be convicted of such an offence let him cease therefrom or be deposed.
CANON XXV.
Moreover we renew the canon which orders that country
(agroikikas) parishes and those which are in the provinces
(egkwrious) shall remain subject to the bishops who had possession of them; especially if
for thirty years they had administered them without opposition. But if within
thirty years there had been or should be any controversy on the point, it is
lawful for those who think themselves injured to refer the matter to the
provincial synod.
CANON XXVI.
If a presbyter has through ignorance contracted an illegal marriage, while
he still retains the fight to his place, as we have defined in the sacred
canons, yet he must abstain from all sacerdotal work. For it is sufficient if to
such an one indulgence is granted. For he is until to bless another who needs to
take care of his own wounds, for blessing is the imparting of sanctification.
But how can he impart this to another who does not possess it himself through a
sin of ignorance? Neither then in public nor in private can he bless nor
distribute to others the body of Christ, [nor perform any other ministry]; but being
content with his seat of honour let him lament to the Lord that his sin of
ignorance may be remitted. For it is manifest that the nefarious marriage must be
dissolved, neither can the man have any intercourse with her on account of whom
he is deprived of the execution of his priesthood.
CANON XXVII.
None of those who are in the catalogue of the clergy shall wear clothes
unsuited to them, either while still living in town or when on a journey: but
they shall wear such clothes as are assigned to those who belong to the clergy.
And if any one shall violate this canon, he shall be cut off for one week.
CANON XXVIII.
Since we understand that in several churches grapes are brought to the
altar, according to a custom which has long prevailed, and the ministers joined
this with the unbloody sacrifice of the oblation, and distributed both to the
people at the same time, we decree that no priest shall do this for the future,
but shall administer the oblation alone to the people for the quickening of their
souls and for the remission of their sins. But with regard to the offering of
grapes as first fruits, the priests may bless them apart [from the offering of
the oblation] and distribute them to such as seek them as an act of
thanksgiving to him who is the Giver of the fruits by which our bodies are increased and
fed according to his divine decree. And if any cleric shall violate this decree
let him be deposed.
CANON XXIX.
A Canon of the Synod of Carthage says that the holy mysteries of the altar
are not to be performed but by men who are fasting, except on one day in the
year on which the Supper of the Lord is celebrated. At that time, on account
perhaps of certain occasions in those places useful to the Church, even the holy
Fathers themselves made use of this dispensation. But since nothing leads us to
abandon exact observance, we decree that the Apostolic and Patristic tradition
shall be followed; and define that it is not right to break the fast on the
fifth feria of the last week of Lent, and thus to do dishonour to the whole of
Lent.
CANON XXX.
Willing to do all things for the edification of the Church, we have
determined to take care even of priests who are in barbarian churches. Wherefore if
they think that they ought to exceed the Apostolic Canon concerning the not
putting away of a wife on the pretext of piety and religion, and to do beyond that
which is commanded, and therefore abstain by agreement with their wives from
cohabitation, we decree they ought no longer to live with them in any way, so
that hereby they may afford us a perfect demonstration of their promise. But we
have conceded this to them on no other ground than their narrowness, and foreign
and unsettled manners.
CANON XXXI.
Clerics who in oratories which are in houses offer the Holy Mysteries or
baptize, we decree ought to do this with the consent of the bishop of the place.
Wherefore if any cleric shall not have so done, let him be deposed.
CANON XXXII.
Since it has come to our knowledge that in the region of Armenia they
offer wine only on the Holy Table, those who celebrate, the unbloody sacrifice not
mixing water with it, adducing, as authority thereof, John Chrysostom, a doctor
of the Church, who says in his interpretation of the Gospel according to St.
Matthew:
"And wherefore did he not drink water after he was risen again, but wine?
To pluck up by the roots another wicked heresy. For since there are certain who
use water in the Mysteries to shew that both when he delivered the mysteries
he had given wine and that when he had risen and was setting before them a mere
meal without raysteries, he used wine, 'of the fruit,' saith he, 'of the vine.'
But a vine produces wine, not water."(1) And from this they think the doctor
overthrows the admixture of water in the holy sacrifice. Now, lest on the point
from this time forward they be held in ignorance, we open out the orthodox
opinion of the Father. For since there was an ancient and wicked heresy of the
Hydroparastatae (i.e., of those who offered water), who instead of wine used water
in their sacrifice, this divine, confuting the detestable teaching of such a
heresy, and showing that it is directly opposed to Apostolic tradition, asserted
that which has just been quoted. For to his own church, where the pastoral
administration had been given him, he ordered that water mixed with wine should be
used at the unbloody sacrifice, so as to shew forth the mingling of the blood
and water which for the life of the whole world and for the redemption of its
sins, was poured forth from the precious side of Christ our Redeemer; and
moreover in every church where spiritual light has shined this divinely given order is
observed.
For also James, the brother, according to the flesh, of Christ our God, to
whom the throne of the church of Jerusalem first was entrusted, and Basil, the
Archbishop of the Church of Caesarea, whose glory has spread through all the
world, when they delivered to us directions for the mystical sacrifice in
writing, declared that the holy chalice is consecrated in the Divine Liturgy with
water and wine. And the holy Fathers who assembled at Carthage provided in these
express terms: "That in the holy Mysteries nothing besides the body and blood of
the Lord be offered, as the Lord himself laid down, that is bread and wine
mixed with water." Therefore if any bishop or presbyter shall not perform the holy
action according to what has been handed down by the Apostles, and shall not
offer the sacrifice with wine mixed with water, let him be deposed, as
imperfectly shewing forth the mystery and innovating on the things which have been
handed down.
CANON XXXIII.
Since we know that, in the region of the Armenians, only those are
appointed to the clerical orders who are of priestly descent (following in this Jewish
customs); and some of those who are even untonsured are appointed to succeed
cantors and readers of the divine law, we decree that henceforth it shall not be
lawful for those who wish to bring any one into the clergy, to pay regard to
the descent of him who is to be ordained; but let them examine whether they are
worthy (according to the decrees set forth in the holy canons) to be placed on
the list of the clergy, so that they may be ecclesiastically promoted, whether
they are of priestly descent or not; moreover, let them not permit any one at
all to read in the ambo, according to the order of those enrolled in the clergy,
unless such an one have received the priestly tonsure and the canonical
benediction of his own pastor; but if any one shall have been observed to act
contrary to these directions, let him be cut off.
CANON XXXIV.
But in future, since the priestly canon openly sets this forth, that the
crime of conspiracy or secret society is forbidden by external laws, but much
more ought it to be prohibited in the Church; we also hasten to observe that if
any clerics or monks are found either conspiring or entering secret societies,
or devising anything against bishops or clergymen, they shall be altogether
deprived of their rank.
CANON XXXV.
It shall be lawful for no Metropolitan on the death of a bishop of his
province to appropriate or sell the private property of the deceased, or that of
the widowed church: but these are to be in the custody of the clergy of the
diocese over which he presided until the election of another bishop, unless in the
said church there are no clergymen left. For then the Metropolitan shall
protect the property without diminution, handing over everything to the bishop when
he is appointed.
CANON XXXVI.
Renewing the enactments by the 150 Fathers assembled at the God-protected
and imperial city, and those of the 630 who met at Chalcedon; we decree that
the see of Constantinople shall have equal privileges with the see of Old Rome,
and shall be highly regarded in ecclesiastical matters as that is, and shall be
second after it. After Constantinople shall be ranked the See of Alexandria,
then that of Antioch, and afterwards the See of Jerusalem.
CANON XXXVII.
Since at different times there have been invasions of barbarians, and
therefore very many cities have been subjected to the infidels, so that the bishop
of a city may not be able, after he has been ordained, to take possession of
his see, and to be settled in it in sacerdotal order, and so to perform and
manage for it the ordinations and all things which by custom appertain to the
bishop: we, preserving honour and veneration for the priesthood, and in no wise
wishing to employ the Gentile injury to the ruin of ecclesiastical rights, have
decreed that those who have been ordained thus, and on account of the aforesaid
cause have not been settled in their sees, without any prejudice from this thing
may be kept [in good standing] and that they may canonically perform the
ordination of the different clerics and use the authority of their office according to
the defined limits, and that whatever administration proceeds from them may be
valid and legitimate. For the exercise of his office shall not be
circumscribed by a season of necessity when the exact observance of law is circumscribed.
CANON XXXVIII.
The canon which was made by the Fathers we also observe, which thus
decreed: If any city be renewed by imperial authority, or shah have been renewed, let
the order of things ecclesiastical follow the civil and public models.
CANON XXXIX.
Since our brother and fellow-worker, John, bishop of the island of Cyprus,
together with his people in the province of the Hellespont, both on account of
barbarian incursions, and that they may be freed from servitude of the
heathen, and may be subject alone to the sceptres of most Christian rule, have
emigrated from the said island, by the providence of file philanthropic God, and the
labour of our Christ-loving and pious Empress; we determine that the privileges
which were conceded by the divine fathers who first at Ephesus assembled, are
to be preserved without any innovations, viz.: that new Justinianopolis shall
have the rights of Constantinople and whoever is constituted the pious and most
religious bishop thereof shall take precedence of all the bishops of the
province of the Hellespont, and be elected [?] by his own bishops according to ancient
custom. For tim customs which obtain in each church our divine Fathers also
took pains should be maintained, the existing bishop of the city of Cyzicus being
subject to the metropolitan of the aforesaid Justinianopolis, for the
imitation of all the rest of the bishops who are under the aforesaid beloved of God
metropolitan John, by whom, as custom demands, even the bishop of the very city of
Cyzicus shall be ordained.
CANON XL.
Since to cleave to God by retiring from the noise and turmoil of life is
very beneficial, it behoves us not without examination to admit before the
proper time those who choose the monastic life, but to observe respecting them the
limit handed down by our fathers, in order that we may then admit a profession
of the life according to God as for ever firm, and the result of knowledge and
judgment after years of discretion have been reached. He therefore who is about
to submit to the yoke of monastic life should not be less than ten years of
age, the examination of the matter depending on the decision of the bishop,
whether he considers a longer time more conducive for his entrance and establishment
in the monastic life. For although the great Basil in his holy canons decreed
that she who willingly offers to God and embraces virginity, if she has
completed her seventeenth year, is to be entered in the order of virgins: nevertheless,
having followed the example respecting widows and deaconesses, analogy and
proportion being considered, we have admitted at the said time those who have
chosen the monastic life. For it is written in the divine Apostle that a widow is
to be elected in the church at sixty years old: but the sacred canons have
decreed that a deaconess shall be ordained at forty, since they saw that the Church
by divine grace had gone forth more powerful and robust and was advancing still
further, and they saw the firmness and stability of the faithful in observing
the divine commandments. Wherefore we also, since we most rightly comprehend
the matter, appoint the benediction of grace to him who is about to enter the
struggle according to God, even as impressing speedily a certain seal upon him,
hereupon introducing him to the not-long-to-be-hesitated-over and declined, or
rather inciting him even to the choice and determination of good.
CANON XLI.
Those who in town or in villages wish to go away into cloisters, and take
heed for themselves apart, before they enter a monastery and practise the
anchorite's life,(1) should for the space of three years in the fear of God submit
to the Superior of the house, and fulfil obedience in all things, as is right,
thus shewing forth their choice of this life and that they embrace it willingly
and with their whole hearts; they are then to be examined by the superior
(<greek>proedros</greek>) of the place; and then to bear bravely outside the
cloister one year more, so that their purpose may be fully manifested. For by this
they will shew fully and perfectly that they are not catching at vain glory, but
that they are pursuing the life of solitude because of its inherent beauty and
honour. After the completion of such a period, if they remain in the same
intention in their choice of the life, they are to be enclosed, and no longer is it
lawful for them to go out of such a house when they so desire, unless they be
induced to do so for the common advantage, or other pressing necessity urging on
to death; and then only with the blessing of the bishop of that place.
And those who, without the above-mentioned causes, venture forth of their
convents, are first of all to be shut up in the said convent even against their
wills, and then are to cure themselves with fasting and other afflictions,
knowing how it is written that "no one who has put his hand to the plough and has
looked back, is fit for the kingdom of heaven."
CANON XLII.
Those who are called Eremites and are clothed in black robes, and with
long hair go about cities and associate with the worldly both men and women and
bring odium upon their profession--we decree that if they will receive the habit
of other monks and wear their hair cut short, they may be shut up in a
monastery and numbered among the brothers; but if they do not choose to do this, they
are to be expelled from the cities and forced to live in the desert
(erhmous) from whence also they derive their name.
ANCIENT EPItOME OF CANON XLIII.
Whoever flees from the surging billows of life and desires to enter a
monastery, shall be allowed to do so.
CANON XLIV.
A monk convicted of fornication, or who takes a wife for the communion of
matrimony and for society, is to be subjected to the penalties of fornicators,
according to the canons.
CANON XLV.
Whereas we understand that in some monasteries of women those who are
about to be clothed with the sacred habit are first adorned in silks and garments
of all kinds, and also with gold and jewels, by those who bring them thither,
and that they thus approach the altar and are there stripped of such a display of
wealth, and that immediately thereafter the blessing of their habit takes
place, and they are clothed with the black robe; we decree that henceforth this
shall not be done. For it is not lawful for her who has already of her own free
will put away every delight of life, and has embraced that method of life which
is according to God, and has confirmed it with strong and stable reasons, and so
has come to the monastery, to recall to memory the things which they had
already forgotten, things of this world which perisheth and passeth away. For thus
they raise in themselves doubts, and are disturbed in their souls, like the
tossing waves, turning hither and thither. Moreover, they should not give bodily
evidence of heaviness of heart by weeping, but if a few tears drop from their
eyes, as is like enough to be the case, they may be supposed by those who see them
to have flowed mh mallon on account of their
affection (diaqesews, affectionem) for the ascetic struggle rather
than (h) because they are quitting the world and worldly things.
CANON XLVI.
Those women who choose the ascetic life and are settled in monasteries may
by no means go forth of them. If, however, any inexorable necessity compels
them, let them do so with the blessing and permission of her who is mother
superior; and even then they must not go forth alone, but with some old women who are
eminent in the monastery, and at the command of the lady superior. But it is
not at all permitted that they should stop outside.
And men also who follow the monastic life let them on urgent necessity go
forth with the blessing of him to whom the rule is entrusted.
Wherefore, those who transgress that which is now decreed by us, whether
they be men or women, are to be subjected to suitable punishments.
CANON XLVII.
No woman may sleep in a monastery of men, nor any man in a monastery of
women. For it behoves the faithful to be without offence and to give no scandal,
and to order their lives decorously and honestly and acceptably to God. But if
any one shall have done this, whether he be cleric or layman, let him be cut
off.
CANON XLVIII.
The wife of him who is advanced to the Episcopal dignity, shall be
separated from her husband by their mutual consent, and after his ordination and
consecration to the episcopate she shall enter a monastery situated at a distance
from the abode of the bishop, and there let her enjoy the bishop's provision. And
if she is deemed worthy she may be advanced to the dignity of a deaconess.
CANON XLIX.
Renewing also the holy canon, we decree that the monasteries which have
been once consecrated by the Episcopal will, are always to remain monasteries,
and the things which belong to them are to be preserved to the monastery, and
they cannot any more be secular abodes nor be given by any one to seculars. But if
anything of this kind has been done already, we declare it to be null; and
those who hereafter attempt to do so are to be subjected to canonical penalties.
CANON L.
No one at all, whether cleric or layman, is from this time forward to play
at dice. And if any one hereafter shall be found doing so, if he be a cleric
he is to be deposed, if a layman let him be cut off.
CANON LI.
This holy and ecumenical synod altogether forbids those who are called
"players," and their "spectacles," as well as the exhibition of hunts, and the
theatrical dances. If any one despises the present canon, and gives himself to any
of the things which are forbidden, if he be a cleric he shall be deposed, but
if a layman let him be cut off.
CANON LII.
On all days of the holy fast of Lent, except on the Sabbath, the Lord's
day and the holy day of the Annunciation, the Liturgy of the Presanctified is to
be said.
CANON LIII.
Whereas the spiritual relationship is greater than fleshly affinity; and
since it has come to our knowledge that in some places certain persons who
become sponsors to children in holy salvation-bearing baptism, afterwards contract
matrimony with their mothers (being widows), we decree that for the future
nothing of this sort is to be done. But if any, after the present canon, shall be
observed to do this, they must, in the first place, desist from this unlawful
marriage, and then be subjected to the penalties of fornicators.
CANON LIV.
The divine scriptures plainly teach us as follows, "Thou shalt not
approach to any that is near of kin to thee to uncover their nakedness." Basil, the
bearer-of-God, has enumerated in his canons some marriages which are prohibited
and has passed over the greater part in silence, and in both these ways has done
us good service. For by avoiding a number of disgraceful names (lest by such
words he should pollute his discourse) he included impurities under general
terms, by which course he shewed to us in a general way the marriages which are
forbidden. But since by such silence, and because of the difficulty of
understanding what marriages are prohibited, the matter has become confused; it seemed
good to us to set it forth a little more clearly, decreeing that from this time
forth he who shall marry with the daughter of his father; or a father or son with
a mother and daughter; or a father and son with two girls who are sisters; or
a mother and daughter with two brothers; or two brothers with two sisters, fall
under the canon of seven years, provided they openly separate from this
unlawful union.
CANON LV.
Since we understand that in the city of the Romans, in the holy fast of
Lent they fast on the Saturdays, contrary to the ecclesiastical observance which
is traditional, it seemed good to the holy synod that also in the Church of the
Romans the canon shah immovably stands fast which says: "If any cleric shall
be found to fast on a Sunday or Saturday (except on one occasion only) he is to
be deposed; and if he is a layman he shall be cut off."
ANCIENT EPItOME OF CANON LVI.
Armenians eat eggs and cheese on the Sabbaths in Lent. It is determined
that the whole world should abstain from these. If not let the offender be cast
out.
CANON LVII.
It is not right to offer honey and milk on the altar.
CANON LVIII.
None of those who are in the order of laymen may distribute the Divine
Mysteries to himself if a bishop, presbyter, or deacon be present. But whoso shall
dare to do such a thing, as acting contrary to what has been determined shall
be cut off for a week and thenceforth let him learn not to think of himself
more highly than he ought to think.
CANON LIX.
Baptism is by no means to be administered in an oratory which is within a
house; but they who are about to be held worthy of the spotless illumination
are to go to a Catholic Church and there to enjoy this gift. But if any one shall
be convicted of not observing what we have determined, if he be a cleric let
him be deposed, if a layman let him be cut off.
CANON LX.
Since the Apostle exclaims that he who cleaves to the Lord is one spirit,
it is clear that he who is intimate with his [i.e. the Lord's] enemy becomes
one by his affinity with him. Therefore, those who pretend they are possessed by
a devil and by their depravity of manners feign to manifest their form and
appearance; it seems good by all means that they should be punished and that they
should be subjected to afflictions and hardships of the same kind as those to
which they who are truly demoniacally possessed are justly subjected with the
intent of delivering them from the [work or rather] energy of the devil.
CANON LXI.
Those who give themselves up to soothsayers or to those who are called
hecatontarchs or to any such, in order that they may learn from them what
things(1) they wish to have revealed to them, let all such, according to the decrees
lately made by the Fathers concerning them, be subjected to the canon of six
years. And to this [penalty] they also should be subjected who carry about(2)
she-bears or animals of the kind for the diversion and injury of the simple; as well
as those who tell fortunes and fates, and genealogy, and a multitude of words
of this kind from the nonsense of deceit and imposture. Also those who are
called expellers of clouds, enchanters, amulet-givers, and soothsayers.
And those who persist in these things, and do not turn away and flee from
pernicious and Greek pursuits of this kind, we declare are to be thrust out of
the Church, as also the sacred canons say. "For what fellowship hath light with
darkness?" as saith the Apostle, "or what agreement is there between the
temple of God and idols? or what part hath he that believeth with an infidel? And
what concord hath Christ with Belial?"
CANON LXII.
The so-called Calends, and what are called Bota and Brumalia, and the full
assembly which takes place on the first of March, we wish to be abolished from
the life of the faithful. And also the public dances of women, which may do
much harm and mischief. Moreover we drive away from the life of Christians the
dances given in the names of those falsely called gods by the Greeks whether of
men or women, and which are performed after an ancient and un-Christian fashion;
decreeing that no man from this time forth shall be dressed as a woman, nor
any woman in the garb suitable to men. Nor shall he assume comic, satyric, or
tragic masks; nor may men invoke the name of the execrable Bacchus when they
squeeze out the wine in the presses; nor when pouring out wine into jars [to cause a
laugh(3)], practising in ignorance and vanity the things which proceed from
the deceit of insanity. Therefore those who in the future attempt any of these
things which are written, having obtained a knowledge of them, if they be clerics
we order them to be deposed, anti if laymen to be cut off.
CANON LXIII.
We forbid to be publicly read in Church, histories of the martyrs which
have been falsely put together by the enemies of the truth, in order to dishonour
the martyrs of Christ and induce unbelief among those who hear them, but we
order that such books be given to the flames. But those who accept them or apply
their mind to them as true we anathematize.
CANON LXIV.
It does not befit a layman to dispute or teach publicly, thus claiming for
himself authority to teach, but he should yield to the order appointed by the
Lord, and to open his ears to those who have received the grace to teach, and
be taught by them divine things; for in one Church God has made "different
members," according to the word of the Apostle: and Gregory the Theologian, wisely
interpreting this passage, commends the order in vogue with them saying:(1)
"This order brethren we revere, this we guard. Let this one be the ear; that one
the tongue, the hand or any other member. Let this one teach, but let that one
learn." And a little further on: "Learning in docility and abounding in
cheerfulness, and ministering with alacrity, we shall not all be the tongue which is the
more active member, not all of us Apostles, not all prophets, nor shall we all
interpret." And again: "Why dost thou make thyself a shepherd when thou art a
sheep? Why become the head when thou art a foot? Why dost thou try to be a
commander when thou art enrolled in the number of the soldiers?" And elsewhere:
"Wisdom orders, Be not swift in words; nor compare thyself with the rich, being
poor; nor seek to be wiser than the wise." But if any one be found weakening the
present canon, he is to be cut off for forty days.
CANON LXV.
The fires which are lighted on the new moons by some before their shops
and houses, upon which (according to a certain ancient custom) they are wont
foolishly and crazily to leap, we order henceforth to cease. Therefore, whosoever
shall do such a thing, if he be a cleric, let him be deposed; but if he be a
layman, let him be cut off. For it is written in the Fourth Book of the Kings "And
Manasses built an altar to the whole host of heaven, in the two courts of the
Lord, and made his sons to pass through the fire, he used lots and augurs and
divinations by birds and made ventriloquists [or pythons(1)] and multiplied
diviners, that he might do evil before the Lord and provoke him to anger."
CANON LXVI.
From the holy day of the Resurrection of Christ our God until the next
Lord's day, for a whole week, in the holy churches the faithful ought to be free
from labour, rejoicing in Christ with psalms and hymns and spiritual songs; and
celebrating the feast, and applying their minds to the reading of the holy
Scriptures, and delighting in the Holy Mysteries; for thus shall we be exalted with
Christ and together with him be raised up. Therefore, on the aforesaid days
there must not be any horse races or any public spectacle.
CANON LXVII.
The divine Scripture commands us to abstain from blood, from things
strangled, and from fornication. Those therefore who on account of a dainty stomach
prepare by any art for food the blood of any animal, and so eat it, we punish
suitably. If anyone henceforth venture to eat in any way the blood of an animal,
if he be a clergyman, let him be deposed; if a layman, let him be cut off.
CANON LXVIII.
It is unlawful for anyone to corrupt or cut up a book of the Old or New
Testament or of our holy and approved preachers and teachers, or to give them up
to the traders in books or to those who are called perfumers, or to hand it
over for destruction to any other like persons: unless to be sure it has been
rendered useless either by bookworms, or by water, or in some other way. He who
henceforth shall be observed to do such a thing shall be cut off for one year.
Likewise also he who buys such books (unless he keeps them for his own use, or
gives them to another for his benefit to be preserved) and has attempted to
corrupt them, let him be cut off.
CANON LXIX.
It is not permitted to a layman to enter the sanctuary (Holy Altar, Gk.),
though, in accordance with a certain ancient tradition, the imperial power and
authority is by no means prohibited from this when he wishes to offer his gifts
to the Creator.
CANON LXX.
Women are not permitted to speak at the time of the Divine Liturgy; but,
according to the word of Paul the Apostle, "let them be silent. For it is not
permitted to them to speak, but to be in subjection, as the law also saith. But
if they wish to learn anything let them ask their own husbands at home."
CANON LXXI.
Those who are taught the civil laws must not adopt the customs of the
Gentiles, nor be induced to go to the theatre, nor to keep what are called
Cylestras, nor to wear clothing contrary to the general custom; and this holds good
when they begin their training, when they reach its end, and, in short, all the
time of its duration. If any one from this time shall dare to do contrary to this
canon he is to be cut off.
CANON LXXII.
An orthodox man is not permitted to marry an heretical woman, nor an
orthodox woman to be joined to an heretical man. But if anything of this kind appear
to have been done by any [we require them] to consider the marriage null, and
that the marriage be dissolved. For it is not fitting to mingle together what
should not be mingled, nor is it right that the sheep be joined with the wolf,
nor the lot of sinners with the portion of Christ. But if any one shall
transgress the things which we have decreed let him be cut off. But if any who up to
this time are unbelievers and are not yet numbered in the flock of the orthodox
have contracted lawful marriage between themselves, and if then, one choosing
the right and coming to the light of truth and the other remaining still detained
by tile bond of error and not willing to behold with steady eye the divine
rays, the unbelieving woman is pleased to cohabit with the believing man, or the
unbelieving man with the believing woman, let them not be separated, according
to the divine Apostle, "for the unbelieving husband is sanctified by the wife,
and the unbelieving wife by her husband."
CANON LXXIII.
Since the life-giving cross has shewn to us Salvation, we should be
careful that we render due honour to that by which we were saved from the ancient
fall. Wherefore, in mind, in word, in feeling giving veneration
(<greek>proskunhsin</greek>) to it, we command that the figure of the cross, which some have
placed on the floor, be entirely removed therefrom, lest the trophy of the victory
won for us be desecrated by the trampling under foot of those who walk over it.
Therefore those who from this present represent on the pavement the sign of
the cross, we decree are to be cut off.
CANON LXXIV.
It is not permitted to hold what are called agapae, that is love-feasts,
in the Lord's houses or churches, nor to eat within the house, nor to spread
couches. If any dare to do so let him cease therefrom or be cut off.
CANON LXXV.
We, will that those whose office it is to sing in the churches do not use
undisciplined vociferations, nor force nature to shouting, nor adopt any of
those modes which are incongruous and unsuitable for the church: but that they
offer the psalmody to God, who is the observer of secrets, with great attention
and compunction. For the Sacred Oracle taught that the Sons of Israel were to be
pious.
CANON LXXVI.
It is not right that those who are responsible for reverence to churches
should place within the sacred bounds an eating place, nor offer food there, nor
make other sales. For God our Saviour teaching us when he was tabernacling in
the flesh commanded not to make his Father's house a house of merchandize. He
also poured out the small coins of the money-changers, and drave out all those
who made common the temple. If, therefore, anyone shall be taken in the
aforesaid fault let him be cut off.
CANON LXXVII.
It is not right that those who are dedicated to religion, whether clerics
or uscetics,(1) should wash in the bath with women, nor should any Christian
man or layman do so. For this is severely condemned by the heathens. But if any
one is caught in this thing, if he is a cleric let him be deposed; if a layman,
let him be cut off.
CANON LXXVIII.
It behoves those who are illuminated to learn the Creed by heart and to
recite it to the bishop or presbyters on the Fifth Feria of the Week.
CANON LXXIX.
As we confess the divine birth of the Virgin to be without any childbed,
since it came to pass without seed, and as we preach this to the entire flock,
so we subject to correction those who through ignorance do anything which is
inconsistent therewith. Wherefore since some on the day after the holy Nativity of
Christ our God are seen cooking <greek>semidalin</greek>, and distributing it
to each other, on pretext of doing honour to the puerperia of the spotless
Virgin Maternity, we decree that henceforth nothing of the kind be done by the
faithful. For this is not honouring the Virgin (who above thought and speech bare
in the flesh the incomprehensible Word) when we define(2) and describe, from
ordinary things and from such as occur with ourselves, her ineffable parturition.
If therefore anyone henceforth be discovered doing any such thing, if he be a
cleric let him be deposed, but if a layman let him be cut off.
CANON LXXX.
If any bishop, or presbyter, or deacon, or any of those who are enumerated
in the list of the clergy, or a layman, has no very grave necessity nor
difficult business so as to keep him from church for a very long time, but being in
town does not go to church on three consecutive Sundays--three weeks--if he is a
cleric let him be deposed, but if a layman let him be cut off.
CANON LXXXI.
Whereas we have heard that in some places in the hymn Trisagion there is
added after "Holy and Immortal," "Who was crucified for us, have mercy upon us,"
and since this as being alien to piety was by the ancient and holy Fathers
cast out of the hymn, as also the violent heretics who inserted these new words
were cast out of the Church; we also, confirming the things which were formerly
piously established by our holy Fathers, anathematize those who after this
present decree allow in church this or any other addition to the most sacred hymn;
but if indeed he who has transgressed is of the sacerdotal order, we command
that he be deprived of his priestly dignity, but if he be a layman or monk let him
be cut off.
CANON LXXXII.
In some pictures of the venerable icons, a lamb is painted to which the
Precursor points his finger, which is received as a type of grace, indicating
beforehand through the Law, our true Lamb, Christ our God. Embracing therefore the
ancient types and shadows as symbols of the truth, and patterns given to the
Church, we prefer "grace and truth," receiving it as the fulfilment of the Law.
In order therefore that "that which is perfect" may be delineated to the eyes
of all, at least in coloured expression, we decree that the figure in human form
of the Lamb who taketh away the sin of the world, Christ our God, be
henceforth exhibited in images, instead of the ancient lamb, so that all may understand
by means of it the depths of the humiliation of the Word of God, and that we
may recall to our memory his conversation in the flesh, his passion and salutary
death, and his redemption which was wrought for the whole world.
CANON LXXXIII.
No one may give the Eucharist to the bodies of the dead; for it is written
"Take and eat." But the bodies of the dead can neither "take" nor "eat."
CANON LXXXIV.
Following the canonical laws of the Fathers, we decree concerning infants,
as often as they are found without trusty witnesses who say that they are
undoubtedly baptized; and as often as they are themselves unable on account of
their age to answer satisfactorily in respect to the initiatory mystery given to
them; that they ought without any offence to be baptized, lest such a doubt might
deprive them of the sanctification of such a purification.
CANON LXXXV.
We have received from the Scriptures that in the mouth of two or three
witnesses every word shall be established. Therefore we decree that slaves who are
manumitted by their masters in the presence of three witnesses shall enjoy
that honour; for they being present at the time will add strength and stability to
the liberty given, and they will bring it to pass that faith will be kept in
those things which they now witness were done in their presence.
CANON LXXXVI.
Those who to the destruction of their own souls procure and bring up
harlots, if they be clerics, they are to be [cut off and] deposed, if laymen to be
cut off.
CANON LXXXVII.
She who has left her husband is an adulteress if she has come to another,
according to the holy and divine Basil, who has gathered this most excellently
from the prophet Jeremiah: "If a woman has become another man's, her husband
shall not return to her, but being defiled she shall remain defiled;" and again,
"He who has an adulteress is senseless and impious." If therefore she appears
to have departed from her husband without reason, he is deserving of pardon and
she of punishment. And pardon shall be given to him that he may be in communion
with the Church. But he who leaves the wife lawfully given him, and shall take
another is guilty of adultery by the sentence of the Lord. And it has been
decreed by our Fathers that they who are such must be "weepers" for a year,
"hearers" for two years, "prostrators" for three years, and in the seventh year to
stand with the faithful and thus be counted worthy of the Oblation [if with tears
they do penance.]
CANON LXXXVIII.
No one may drive any beast into a church except perchance a traveller,
urged thereto by the greatest necessity, in default of a shed or resting-place,
may have turned aside into said church. For unless the beast had been taken
inside, it would have perished, and he, by the loss of his beast of burden, and thus
without means of continuing his journey, would be in peril of death. And we
are taught that the Sabbath was made for man: wherefore also the safety and
comfort of man are by all means to be placed first. But should anyone be detected
without any necessity such as we have just mentioned, leading his beast into a
church, if he be a cleric let him be deposed, and if a layman let him be cut off.
CANON LXXXIX.
The faithful spending the days of the Salutatory Passion in fasting,
praying and compunction of heart, ought to fast until the midnight of the Great
Sabbath: since the divine Evangelists, Matthew and Luke, have shewn us how late at
night it was [that the resurrection took place], the one by using the words
oY sabbatwn, and the other by the words orqrou& baqeos
CANON XC.
We have received from our divine Fathers the canon law that in honour of
Christ's resurrection, we are not to kneel on Sundays. Lest therefore we should
ignore the fulness of this observance we make it plain to the faithful that
after the priests have gone to the Altar for Vespers on Saturdays (according to
the prevailing custom) no one shall kneel in prayer until the evening of Sunday,
at which time after the entrance for compline, again with banded knees we offer
our prayers to the Lord. For taking the night after the Sabbath, which was the
forerunner of our Lord's resurrection, we begin from it to sing in the spirit
hymns to God, leading our feast out of darkness into light, and thus during an
entire day and night, we celebrate the Resurrection.
CANON XCI.
Those who give drugs for procuring abortion, and those who receive poisons
to kill the foetus, are subjected to the penalty of murder.
CANON XCII.
The holy synod decrees that those who in the name of marriage carry off
women and those who in any way assist the ravishers, if they be clerics, they
shall lose their rank, but if they be laymen they shall be anathematized.
CANON XCIII.
If the wife of a man who has gone away and does not appear, cohabit with
another before she is assured of the death of the first, she is an adulteress.
The wives of soldiers who have married husbands who do not appear are in the
same case; as are also they who on account of the wanderings of their husbands do
not wait for their return. But the circumstance here has some excuse, in that
the suspicion of his death becomes very great. But she who in ignorance has
married a man who at the time was deserted by his wife, and then is dismissed
because his first wife returns to him, has indeed committed fornication, but through
ignorance; therefore she is not prevented from marrying, but it is better if
she remain as she is. If a soldier shall return after a long time, and find his
wife on account of his long absence has been united to another man, if he so
wishes, he may receive his own wife [back again], pardon being extended in
consideration of their ignorance both to her and to the man who took her home in
second marriage.
CANON XCIV.
The canon subjects to penalties those who take heathen oaths, and we
decree to them excommunication.
CANON XCV.
Those who from the heretics come over to orthodoxy, and to the number of
those who should be saved, we receive according to the following order and
custom. Arians, Macedonians, Novatians, who call themselves Cathari, Aristeri, and
Testareskaidecatitae, or Tetraditae, and Apollinarians, we receive on their
presentation of certificates and on their anathematizing every heresy which does
not hold as does the holy Apostolic Church of God: then first of all we anoint
them with the holy chrism on their foreheads, eyes, nostrils, mouth and ears; and
as we seal them we say--"The seal of the gift of the Holy Ghost."
But concerning the Paulianists it has been determined by the Catholic
Church that they shall by all means be rebaptized. The Eunomeans also, who baptize
with one immersion; and the Montanists, who here are called Phrygians; and the
Sabellians, who consider the Son to be the same as the Father, and are guilty
in certain other grave matters, and all the other heresies--for there are many
heretics here, especially those who come from the region of the Galatians--all
of their number who are desirous of coming to the Orthodox faith, we receive as
Gentiles. And on the first day we make them Christians, on the second
Catechumens, then on the third day we exorcise them, at the same time also breathing
thrice upon their faces and cars; and thus we initiate them, and we make them
spend time in church and hear the Scriptures; and then we baptize them.
And the Manichaeans, and Valentinians and Marcionites and all of similar
heresies must give certificates and anathematize each his own heresy, and also
Nestorius, Eutyches, Dioscorus, Severus, and the other chiefs of such heresies,
and those who think with them, and all the aforesaid heresies; and so they
become partakers of the holy Communion.
CANON XCVI.
Those who by baptism have put on Christ have professed that they will copy
his manner of life which he led in the flesh. Those therefore who adorn and
arrange their hair to the detriment of those who see them, that is by cunningly
devised intertwinings, and by this means put a bait in the way of unstable
souls, we take in hand to cure paternally with a suitable punishment: training them
and teaching them to live soberly, in order that having laid aside the deceit
and vanity of material things, they may give their minds continually to a life
which is blessed and free from mischief, and have their conversation in fear,
pure, [and holy(1)]; and thus come as near as possible to God through their
purity of life; and adorn the inner man rather than the outer, and that with
virtues, and good and blameless manners, so that they leave in themselves no remains
of the left-handedness of the adversary.But if any shall act contrary to the
present canon let him be cut off.
CANON XCVII.
Those who have commerce with a wife or in any other manner without regard
thereto make sacred places common, and treat them with contempt and thus remain
in them, we order all such to be expelled, even from the dwellings of the
catechumens which are in the venerable temples. And if any one shall not observe
these directions, if he be a cleric let him be deposed, but if a layman let him
be cut off.
CANON XCVIII.
He who brings to the intercourse of marriage a woman who is betrothed to
another man who is still alive, is to lie under the charge of adultery.
CANON XCIX.
We have further learned that, in the regions of the Armenians, certain
persons boil joints of meat within the sanctuary and offer portions to the
priests, distributing it after the Jewish fashion. Wherefore, that we may keep the
church undefiled, we decree that it is not lawful for any priest to seize the
separate portions of flesh meat from those who offer them, but they are to be
content with what he that offers pleases to give them; and further we decree that
such offering be made outside the church. And if any one does not thus, let him
be cut off.
CANON C.
"Let thine eyes behold the thing which is right," orders Wisdom, "and keep
thine heart with all care." For the bodily senses easily bring their own
impressions into the soul. Therefore we order that henceforth there shall in no way
be made pictures, whether they are in paintings or in what way so ever, which
attract the eye and corrupt the mind, and incite it to the enkindling of base
pleasures. And if any one shall attempt to do this he is to be cut off.
CANON CI.
The great and divine Apostle Paul with loud voice calls man created in the
image of God, the body and temple of Christ. Excelling, therefore, every
sensible creature, he who by the saving Passion has attained to the celestial
dignity, eating and drinking Christ, is fitted in all respects for eternal life,
sanctifying his soul and body by the participation of divine grace. Wherefore, if
any one wishes to be a participator of the immaculate Body in the time of the
Synaxis, and to offer himself for the communion, let him draw near, arranging his
hands in the form of a cross, and so let him receive the communion of grace.
But such as, instead of their hands, make vessels of gold or other materials for
the reception of the divine gift, and by these receive the immaculate
communion, we by no means allow to come, as preferring inanimate and inferior matter to
the image of God. But if any one shall be found imparting the immaculate
Communion to those who bring vessels of this kind, let him be cut off as well as the
one who brings them.
CANON CII.
It behoves those who have received from God the power to loose and bind,
to consider the quality of the sin and the readiness of the sinner for
conversion, and to apply medicine suitable for the disease, lest if he is injudicious in
each of these respects he should fail in regard to the healing of the sick
man. For the disease of sin is not simple, but various and multiform, and it
germinates many mischievous offshoots, from which much evil is diffused, and it
proceeds further until it is checked by the power of the physician. Wherefore he
who professes the science of spiritual medicine ought first of all to consider
the disposition of him who has sinned, and to see whether he tends to health or
(on the contrary) provokes to himself disease by his own behaviour, and to look
how he can care for his manner of life during the interval. And if he does not
resist the physician, and if the ulcer of the soul is increased by the
application of the imposed medicaments, then let him mete out mercy to him according as
he is worthy of it. For the whole account is between God and him to whom the
pastoral rule has been delivered, to lead back the wandering sheep and to cure
that which is wounded by the serpent; and that he may neither cast them down
into the precipices of despair, nor loosen the bridle towards dissolution or
contempt of life; but in some way or other, either by means of sternness and
astringency, or by greater softness and mild medicines, to resist this sickness and
exert himself for the healing of the ulcer, now examining the fruits of his
repentance and wisely managing the man who is called to higher illumination. For we
ought to know two things, to wit, the things which belong to strictness and
those which belong to custom, and to follow the traditional form in the case of
those who are not fitted for the highest things, as holy Basil teaches us.
This context, with notes, can be found here: http://allholyspirit.ne.goarch.org/about-orthodoxy/canon/ecf37the_canons_of_the_council_in_tru-bfb.html |