But if it be done otherwise, contrary to what has been defined, let the ordination have no force; but if it be done according to the defined rule, and some contradict out of their own contentiousness, let the sentence of the majority prevail. Concerning the synods which ought to be celebrated by the bishops in the province at their proper times. XCVIII. For the benefit of ecclesiastical affairs, and for the resolution of those matters which admit of doubt and controversy, it has seemed best that in each several province councils of bishops be celebrated twice a year. Once indeed after the third week of the Paschal feast, so that the synod may assemble in the fourth week of the Pentecost season, the metropolitan admonishing the provincial bishops.
And let the second synod be held on the Ides of October, that is, on the fifteenth day of the month of October, which the Greeks call Hyperberetaeus. And in these councils let presbyters and deacons be present, and all who consider themselves wronged, and let them undergo the examination of the synod. But let it be permitted to none to hold councils by themselves, except those to whom rights appear to have been committed by the metropolitans. That a bishop may by no means cross over from one parish to another. XCIX. Let a bishop by no means migrate from one parish to another, neither leaping in altogether of his own accord, nor compelled by force from the peoples, nor driven by necessity by a bishop;
but let him remain in the Church which he first obtained from God by lot, nor migrate thence, according to the former limit established concerning this matter. That a bishop may by no means ordain in another parish the clergy of another parish. C. Let a bishop not go to a foreign city which is not subject to him; nor let him approach a possession which does not pertain to him for the ordination of anyone, nor appoint presbyters or deacons subject to another bishop, unless perhaps with the counsel and will of the bishop of the region. But if anyone attempts to do such a thing, let his ordination be void, and let him be restrained by the synod; for if he could not ordain, he shall by no means judge.
That no one may appoint a successor to be promoted to the episcopate in his own place. CI. It is not lawful for a bishop to appoint another as his successor in his place, even though he reaches the end of his life; but if any such thing be done, let such an appointment be void. And let the ecclesiastical law be kept, which holds that it ought not to be done otherwise than with a synod and the judgment of bishops, who after the death of the one at rest have the power to promote him who has proved worthy. Concerning the things pertaining to the Church, and concerning those which are known to be the bishop's own. CII.
Let the things which belong to the Church be preserved with all care, and a good conscience, and the faith which is in God, who considers and judges all things; which things are also to be dispensed by the judgment and authority of the pontiff to whom the people are committed, and the souls who are gathered within the Church. And let those things which appear to pertain to the Church be manifest, with the knowledge of the presbyters and deacons who are around him, so that they may recognize, and not be ignorant of, what things are the Church's own, and that nothing may be hidden from them; so that, if it should happen that the bishop departs from this world, the things of the Church being known, neither may they themselves fall into ruin and perish, nor may those proved to be the bishop's own be seized under the occasion of the Church's affairs.
For it is just and acceptable before God and men that the bishop leave his own goods to whomever he wills, and that the things which are the Church's be preserved for that same Church, so that neither may the Church suffer any harm, nor may the bishop's property be confiscated under the occasion of the Church, and those who pertain to him fall into lawsuits, and he himself after death be burdened with curses. That a bishop may have the power of dispensing ecclesiastical goods. CIII. Let the bishop have power over ecclesiastical goods, to dispense them toward all who are in need, with the utmost reverence and fear of God.
But let him too share in the things he needs, if indeed he is in need, both for his own necessary uses and for those of the brethren who are received by him, to their profit, so that they be in no way and on no occasion defrauded, according to the holy Apostle who says thus: 'Having food and covering, with these we are content.' But if he is by no means content with these, but converts the goods of the Church to his own domestic uses, and handles its revenues or the fruits of the fields not with the knowledge of the presbyters and deacons, but commits authority over these to his own household, or kinsmen, or brothers and sons, so that through such persons the other Churches are secretly harmed—let this man pay the penalties to the provincial synod.
But if the bishop, or the presbyters who are with him, be accused on another ground also, namely that they usurp for themselves the things which pertain to the Church, whether from the fields or from any other ecclesiastical resource, so that from this the poor indeed are afflicted, while both the word of preaching and those who dispense the goods are thus exposed to accusation and blasphemies, these too must be corrected, the holy synod approving what is fitting. THE CANONS SET FORTH AT LAODICEA, NUMBERING 59. The holy synod which convened at Laodicea of Pacatian Phrygia, from various regions of Asia, set forth the ecclesiastical definitions which are annexed below. Concerning those twice married. CIV.
Concerning those who, according to the ecclesiastical rule, have been freely and lawfully joined in a second marriage, and have not contracted the marriage bond secretly: it is fitting that, after a short time has passed, they devote themselves to prayers and fastings, after which, according to indulgence, we have decreed that communion be restored to them. Concerning those who for various errors have demanded penance more fervently. CV. Concerning those who had sinned by various crimes, and persevering in the prayer of confession and penance had a complete conversion from their evils: according to the quality of the offense, when the time of penance has been spent by such persons, let communion be granted them on account of the clemency and goodness of God. That one ought not to be promoted to the clergy immediately after baptism. CVI.
Concerning those who have recently been illumined by baptism, that it is not fitting for them to be promoted into the priestly order. Concerning the time of ordinations. CVII. That ordinations ought not to be celebrated in the sight of the catechumens. That those who serve at the sanctuary should not exact usury. CVIII. That it is not fitting for priests and clergy to lend at interest, or to receive what are called sescupla, that is, both the principal sum and half of the sum. Concerning heretics entering churches or basilicas of the martyrs. CIX. That heretics are not to be permitted to enter the house of God while they remain in heresy. Concerning those who come to the churches from the heretics. CX.
Concerning those who are converted from the heretics, that is, the Novatians, or Photinians, or Tessarescaedecatitae (Quartodecimans), whether they have been baptized or are catechumens, let them not be received before they anathematize all heresies, and especially that one by which they were held. And then at last let those who among them were called faithful be taught the Creed of our faith, and, anointed with the holy chrism, so let them partake of the most sacred mysteries. Concerning those who come from the heresy of the Cataphrygians. CXI. Concerning those who are converted from the heresy which is called that of the Cataphrygians, even if they were among the clergy—because such is believed to exist among them—even if they be named the greatest, it will be fitting that these be instructed and baptized with all diligence by the bishops of the Church or by the presbyters.
Concerning those who approach the retreats of heretics for the sake of prayer. CXII. That ecclesiastics not be permitted to approach the cemeteries of heretics, or those places which are called by them martyria, for the sake of prayer or of healing; but let such persons, if they be faithful, be deprived of communion for a certain time; yet those who repent and confess that they have sinned, it is fitting to receive. Concerning those who are joined to heretics by the bond of marriage. CXIII. That ecclesiastics ought not indiscriminately to join their sons and daughters to heretics by the covenant of marriage. That it is not fitting for women called 'presbyteresses' to be ordained. CXIV. That those who are called presbyteresses or presidents ought not to be ordained in the churches.
Concerning episcopal ordinations. CXV. That bishops be advanced to ecclesiastical power by the judgment of the metropolitans and of those bishops who are round about—namely those who are proved over a long time both by the word of faith and by the example of upright conduct. That ordinations ought not to be made by the judgment of the multitude. CXVI. That the crowds ought not to be permitted to make the elections of those who are to be advanced to the priesthood. That the eulogiae which have been offered ought by no means to be sent to other parishes. CXVII. That the holy things ought in no way, on account of the eulogiae, at the time of the Paschal feast, to be sent to other parishes. Concerning those who ought to chant on the ambo, that is, on the pulpit. CXVIII.
That, apart from those who are canonical cantors and who sing from the book, no others should mount the pulpit and chant in church. Concerning the lessons which ought to be recited on Sabbaths. CXIX. That on Sabbaths the Gospels together with the other Scriptures should fittingly be read. That an interval between the psalms ought to be observed in the assemblies. CXX. That in the gathering of the faithful the psalms should by no means be recited continuously, but at intervals, that is, between each several psalm the lessons ought to be recited. Concerning the prayers to be celebrated at the ninth hour and at vespers. CXXI. That this same office of prayers ought always to be offered at the ninth hour and at vespers.
Concerning the prayers to be offered after the homilies, that is, after the sermons delivered to the people, and concerning those who ought to communicate within the sanctuary. CXXII. That first, after the addresses of the bishops, the prayer over the catechumens ought to be celebrated apart; and after the catechumens have departed, that prayer be made over those who are under penance. And when these too come up to the hand of the priest and withdraw, three prayers of the faithful are to be completed: so that the first indeed be said in silence, but the second and third be finished with the customary acclamations, and then at last they shall give one another the peace. And after the bishop has given the kiss of peace to the presbyters, then the laity shall give it to one another.
And so the holy oblation shall be celebrated. But only to those devoted to the sacred ministry shall it be permitted to enter to the altar and to communicate there. Concerning the honour which the deacons who are under them ought to show to the presbyters. CXXIII. That a deacon ought not to sit in the presence of a presbyter, but let him sit by the presbyter's command. Likewise let honour be shown to the deacons by those who serve under them, that is, by the subdeacons and all the clergy. That the subdeacons be kept away from the diaconicum, that is, the sacristy. CXXIV. That subdeacons ought not to have a place in the diaconicum, nor to touch the vessels of the Lord. That subdeacons ought not to assist wearing the orarium. CXXV. That a subdeacon ought not to use the orarium, nor to abandon the doors.
That readers and cantors ought not to perform their office wearing the orarium. CXXVI. That readers or cantors ought not to use the orarium, and so to read or chant. That none of the clergy ought to eat in taverns. CXXVII. That those devoted to the sacred ministry, from the presbyters down to the deacons, and the remaining ecclesiastical order, that is, down to the subdeacons, readers, cantors, exorcists, and doorkeepers, and from the number of the continent and the monks, ought not to enter taverns. That subdeacons ought not to bless or to confer a blessing. CXXVIII. That subdeacons ought not to give the bread or to bless the chalice. Concerning exorcists who are not ordained by the bishops. CXXIX.
That those who are not ordained by the bishops cannot exercise exorcism, either in the churches or in private houses. That portions of the food from the banquets made from the agape ought not to be taken. CXXX. That those devoted to the sacred ministry, whether clergy or laity, when invited to an agape, ought not to take away portions of the food, because hereby an injury is done to the ecclesiastical order. That meals ought not to be held in the churches. CXXXI. That in the divine dwellings, that is, in the churches, the banquets which are called agapae ought not to be held; nor ought one to eat within the house of God, or to spread out couches. Concerning Christians who are found to keep the Sabbath, or in a certain manner to judaize. CXXXII.
That Christians ought not to judaize and to be idle on the Sabbath, but should work on that same day; yet preferring the Lord's day in veneration: if they wish to rest, let them do so as Christians. But if they be found judaizing, let them be anathema from Christ. Concerning men who frequent the baths together with women. CXXXIII. That those devoted to the sacred offices, whether clergy, or the continent, or any Christian layman, ought not to frequent the baths together with women, because this is the foremost reproach among the heathen. Concerning those who join in marriage covenants with heretics. CXXXIV. That one ought not to celebrate marriage covenants with any heretics whatsoever, nor to give them sons or daughters, but rather to take from them:
provided, however, that they promise to become Christians. That one ought not to receive eulogiae from heretics. CXXXV. That one ought not to receive eulogiae from heretics, which are rather curses than blessings. Concerning schismatics. CXXXVI. That one ought not to pray together with heretics or schismatics. Concerning the martyrs of the heretics. CXXXVII. That no Christian ought to forsake the martyrs of Christ, and to go to false martyrs, that is, those of the heretics, and to such as are agreed to have been heretics themselves; for these are estranged from God: let them therefore be anathema who have resorted to such. Concerning those who worship angels. CXXXVIII.
That Christians ought not to forsake the Church of God, and to go off, and to name angels, and to make assemblies: which are known to be forbidden. If therefore anyone be found serving this hidden idolatry, let him be anathema, because he forsakes our Lord Jesus Christ, the Son of God, and has given himself over to idolatry. Concerning those who use incantations and amulets. CXXXIX. That those devoted to the sacred offices, or the clergy, ought not to be magicians or enchanters, or to make amulets, which are proved to be the fetters of their own souls. And those who use them we command to be driven from the Church. Concerning those who accept festal gifts from heretics or Jews. CXL.
That one ought not to accept from Jews or heretics the festal gifts which are sent, nor to celebrate festivals with them. Concerning Christians who eat the unleavened bread of the Jews. CXLI. That one ought not to receive unleavened bread from the Jews, and to share in their impieties. Concerning Christians who celebrate the festivals of the Gentiles. CXLII. That one ought not to celebrate festivals with the Gentiles, and to share in the depravities of those who are without God. Concerning bishops who avoid the summonses that are made to a synod. CXLIII. That bishops summoned to a synod ought by no means to despise them, but to go forthwith, and to teach, or to learn those things which pertain to the correction of the Church or of other matters.
But he who has despised it shall accuse himself, unless perchance he cannot go because of sickness. That those serving in the sacred ministry ought not to set out without letters. CXLIV. That a priest, or a cleric, ought not to set out without canonical letters. That a cleric ought not to set out apart from the bishop. CXLV. That a priest, or a cleric, ought not to set out without the command of his own bishop. That subdeacons should remain steadfast at the doors. CXLVI. That subdeacons ought not, even for a little while, to abandon the doors and to give themselves to prayer. That women should not enter the sanctuary. CXLVII. That women ought not to enter to the altar. Concerning those who come to baptism about the middle of the week. CXLVIII.
That no one ought to be admitted to baptism after the first two weeks of Lent. Concerning the rendering of the creed by those to be baptized. CXLIX. That those who come to baptism ought to learn the faith, and on the fifth day of the great week to render it to the bishop or to the presbyters. Concerning those who are baptized in sickness. CL. That those who receive baptism in sickness ought, after they have recovered, to learn the faith thoroughly, and to know of what gift they have been made partakers. That after baptism the chrism is to be given. CLI. That those who are baptized ought, after the washing, to receive the heavenly chrism, and to be found partakers of the kingdom of Christ. That oblations ought not to be offered during Lent. CLII.
That during Lent the bread of blessing ought not to be offered, except on the Sabbath and the Lord's day. That the fast ought not to be broken on the fifth day of the great week. CLIII. That during Lent, in the last week, the fast ought not to be broken on the fifth day, and that one ought not to pass over the whole of Lent without due reverence, but rather it is fitting to venerate all of Lent with a strict fast. That commemorations of the martyrs ought not to be made on fast days. CLIV. That during Lent the birthdays of the martyrs ought not to be celebrated, but it is fitting that their holy commemoration be made on the Sabbaths and the Lord's days. That birthdays or weddings ought not to be held during Lent. CLV.
That during Lent neither weddings nor birthdays ought to be celebrated. That at the weddings of Christians there should be no dancing. CLVI. That Christians going to weddings ought not to clap or to dance, but to dine or banquet reverently, as becomes Christians. That it is not lawful for clerics to be present at theatrical spectacles. CLVII. That priests or clerics ought not to be present at any spectacles whatsoever, at dinners, or at weddings; but before the stage-players enter, it is fitting that they rise up and depart from there. That it is wholly unfitting for Christians to be present at drinking-parties. CLVIII. That priests or clerics ought not to hold banquets from contributions or drinking-parties;
and this is not fitting even for the laity. That it is not lawful for presbyters to enter to the altar before the bishop enters. CLIX. That presbyters ought not to enter the sanctuary and sit before the procession of the bishop, but they ought to enter with the bishop, or to sit in the benches, unless perchance the bishop be detained by infirmity, or be away on a journey. Who ought to be ordained in the country districts or estates. CLX. That bishops ought not to be appointed in villages or in the country, but visitors; nevertheless those already appointed are to do nothing apart from the knowledge of the bishop of the city; likewise also let the presbyters do nothing apart from the counsel of the bishop. That oblations ought not to be offered in private houses. CLXI.
That oblations ought not to be celebrated in private houses by bishops or presbyters. What it is fitting to chant or read in the churches. CLXII. That common (uninspired) psalms ought not to be sung in church, nor books, apart from the canon, to be read; but only the sacred volumes of the New Testament, and of the Old. THE RULES OF CONSTANTINOPLE. Under Theodosius, the most pious emperor, three canons were set forth at Constantinople. These definitions were set forth by 150 bishops, who assembled for that purpose at Constantinople, when the blessed Nectarius was ordained bishop. That those things which were established at Nicaea remain unaltered;
and concerning the anathema of the Arians, Eunomians, Macedonians, Sabellians, Photinians, Marcellians, and Apollinarians. CLXIII. That the faith of the 318 Fathers who assembled at Nicaea in Bithynia must not be violated, but that it must remain firm and stable; and that every heresy must be anathematized, and especially that of the Eunomians or Anomoeans, and of the Arians or Eudoxians, and of the Macedonians or those who resist the Holy Spirit, and of the Sabellians, and of the Marcellians, and of the Photinians, and of the Apollinarians. Concerning the order of the several dioceses, and concerning the privileges which are due to the Egyptians, the Antiochenes, and the Constantinopolitans. CLXIV. That bishops who are over a diocese should by no means
approach the Churches which are beyond the boundaries fixed for them, nor confound them by this presumption; but, according to the canons, let the Alexandrian prelate govern only those things which are in Egypt, and let the bishops of the East govern only the East, the privileges being preserved which by the Nicene canons were granted to the Church of Antioch. Let the bishops of the Asian diocese also administer only those things which are in the Asian diocese. Likewise let the bishops of Pontus govern only those things which are in Pontus, and those of the Thracias only those things which are in the Thracias. And let bishops who are not summoned not go beyond their own diocese to perform ordinations or for other ecclesiastical administrations.
But the rule which is written concerning administrations being preserved, it is manifest that the synod of each province should administer those matters which are in each several province, even as it was decreed by the Council of Nicaea. But the Churches of God which are established among the barbarian nations it is fitting should be governed according to the custom which has been observed by the Fathers. Nevertheless let the bishop of Constantinople have the primacy of honour after the bishop of Rome, because that city is the younger Rome. Concerning the unlawful ordination of Maximus. CLXV.
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DeMaximoCynico, etejusinordinataconstitutione, qnaeConstantinopolifactaest, placuitnequeMaximumepiscopumesse, velfuisse, neceosquiabipso, inquolibetgradu, clericisuntordinati, cumomniaquaeabeo4emperpetratasuntinirritumdeductaessevideantur. REGULÆECCLESIASTICÆXXVIIPROMULGATÆACHALCEDONENSISANCTOCONCILIO. Decanonibusuniuscujusqueconcilii. I. RegulassanctorumPatrum, persingulanuncusqueconciliaeonstitutas, propriumroburobtinereaccrevimus. Quodnonoporteatepiscopos, autquemlibetexcleroperpecuniasordinari. II.
Concerning Maximus the Cynic, and his disorderly appointment, which was made at Constantinople, it has been resolved that neither is Maximus a bishop, nor has he been one, nor are those who were ordained clergy by him in any rank whatsoever; since all the things which were perpetrated by him are seen to have been reduced to nullity. THE ECCLESIASTICAL RULES, TWENTY-SEVEN IN NUMBER, PROMULGATED BY THE HOLY COUNCIL OF CHALCEDON. Concerning the canons of each council. I. We have decreed that the rules of the holy Fathers, established through the several councils up to the present, retain their proper force. That bishops, or any of the clergy, ought not to be ordained for money. II.
If any bishop has performed an ordination for money, and has trafficked for a price in the grace which cannot be sold, and has ordained for money a bishop, or a presbyter, or a deacon, or any of those who are numbered among the clergy, or has promoted for money a steward, or an advocate, or anyone who is subject to the rule, for the advantage of his own most shameful gain: he, against whom this is proved when he has attempted it, shall be subject to the peril of his own rank. And let him who has been ordained gain nothing from this ordination or promotion which has been made through traffic, but let him be a stranger to the dignity or office which he sought by money.
But if anyone has acted as a go-between in such shameful and wicked givings or takings, if indeed he be a cleric, let him fall from his own rank; but if he be a layman or a monk, let him be anathematized. That bishops, clergy, and monks ought not to lease the estates of others. III. It has come to the holy synod that certain men who appear to be enrolled among the clergy, for the sake of shameful gain become lessees of the possessions of others, and undertake worldly business under their own care:
making light indeed of the ministry of God, but running about the houses of secular men, and out of avarice taking upon themselves the cares of estates. This holy and great council has therefore decreed that henceforth no one—neither bishop, nor cleric, nor monk—shall either lease possessions, or involve himself in secular business, except in the case of the inexcusable guardianship of minors, should the laws perhaps impose it, or unless the bishop of the city should command that he take charge of the affairs of the Church, or of orphans and widows, and of those persons who are without any provision, who especially need ecclesiastical assistance, requiring it for the fear of the Lord's sake.
But if anyone shall hereafter attempt to transgress these statutes, he shall be subject to ecclesiastical reproofs of this kind. Concerning the honour befitting monks, and that none of them should attempt to disturb ecclesiastical or secular affairs, nor receive another's slave apart from the knowledge of his master. IV. Those who truly and sincerely pursue the solitary life are to be suitably honoured; but since certain men, using the habit of a monk, throw into confusion ecclesiastical and civil affairs, going about the cities indifferently, and even attempting to establish monasteries for themselves, it has been resolved that no one anywhere shall build or establish a monastery, or a house of prayer, apart from the knowledge of the bishop of the city.
But let the monks in each several city or region be subject to the bishop, and love quietness, and be intent only on fasting and prayer, remaining in the places in which they renounced the world. Let them communicate neither in ecclesiastical nor in secular affairs, nor be troublesome in anything, forsaking their own monasteries, unless perhaps it be enjoined upon them for some necessary work by the bishop of the city. And let no slave be received into the monasteries under the pretext of becoming a monk, apart from the knowledge of his own master. We have decreed that whoever transgresses this our definition shall be excommunicated, lest the name of God be blasphemed. Nevertheless it is fitting that the bishop of the city exercise suitable oversight of the monasteries.