Canons
Canon
One
If
anyone due to sickness has undergone a surgical operation, or if he has been
castrated by barbarians, he is allowed to remain among the clergy. But if
anyone enrolled among the clergy has castrated himself when in perfect health,
it is good for him to leave the ministry. From now on, no such person should be
promoted to the clergy. But since this applies only to those who willfully
castrate themselves, if anyone has been made a eunuch by barbarians, or by his
master, and is otherwise fit for office, church law admits him to the clergy.
Canon
Two
It
has occurred that men who recently converted to the faith from heathenism,
after a short period of instruction, have been immediately brought to the
spiritual bath and then advanced to the priesthood or even episcopate as soon
as they have been baptized. Whether this has been done because of a lack of
ministers or simply from impatience, it is contrary to church law. Therefore we
have decided that this will not be done in the future. A catechumen needs more
time for a longer trial after baptism. The apostolic saying is clear, “He must
not be a recent convert, or he may become blinded and fall into judgment and
the Devil’s snare?” [1 Tim 3:6]. If, as time goes on, the man is discovered to
have committed some sensual (psychikos) sin, and is convicted by two or
three witnesses, let him leave the clergy. Anyone who violates these enactments
will imperil his own position among the clergy, as a person who presumes to
disobey the great Council.
Canon
Three
The
great Council has stringently forbidden any bishop, priest, deacon, or any of
the clergy, to have a woman living with him, except a mother, sister, aunt, or
some such person who is beyond all suspicion.
Canon
Four
It is
most proper for a bishop to be appointed by all the bishops in his particular
province. If this proves impossible, either because there is not enough time,
or there is too much distance to be traveled, at least three bishops should
meet together, and the approval of the absent bishops should be given and
communicated in writing. Only then should the ordination take place. But in
every province the ratification of the ordination should be left to the metropolitan bishop.
Canon
Five
As
for the clergy and laity in the various provinces who have been excommunicated,
the bishops should observe the provision of the canon which states that someone
excommunicated by one bishop is not to be readmitted by another. Nevertheless,
he should investigate to see if the excommunication has come about from
excessive stringency, contentiousness, or any other ungracious attitude on the
part of the excommunicating bishop.So that these matters may be duly
investigated, we decree that in every province councils shall be held twice a
year, so that when all the bishops of the province are assembled together, all
such questions may be thoroughly examined by them. In this way, everyone can
see how those who have confessedly offended their bishop have been justly
excommunicated, unless it shall seem fit to the general meeting of the bishops
to pronounce a milder sentence upon them. The first of these councils should be
held before Lent, (that the pure Gift may be offered to God after all
bitterness has been put away), and the second in the autumn.
Canon
Six
Let
the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of
Alexandria has jurisdiction over them all, since a similar arrangement is the
custom for the Bishop of Rome. Likewise let the churches in Antioch and the
other provinces retain their privileges. It should be understood everywhere
that if anyone is made bishop without the consent of the metropolitan bishop, this great
council has declared he should not remain a bishop. If two or three bishops are
prone to strife and oppose an ordination which has been duly approved by the
majority in accordance with church law, then let the choice of the majority
prevail.
Canon
Seven
Since
custom and ancient tradition have prevailed that the Bishop of Jerusalem should
be honored, let him, after giving due dignity to the metropolitan, have the next place of
honor.
Canon
Eight
As
for the so-called cathari (pure), if they return to the catholic
and apostolic church, the great and holy council decrees that any of them who
are ordained may remain among the clergy. But it will first be necessary for
them to profess in writing that they will observe and follow the teachings of
the catholic and apostolic church. In particular they must commune with those
who have been married twice, and with those who have lapsed in persecution but have
had a period of penance prescribed for them, and a date of restoration
determined, so that in all things they will follow the teachings of the
catholic church. In any area where all the clergy are of this type, whether in
villages or in cities, they should keep their current rank. But if they are
restored to the catholic church in an area where there is already a catholic
bishop or priest, it is obvious that the existing bishop of the church must
continue to hold the rank of bishop; and he who was named bishop by the
so-called cathars must take the rank of priest (unless the
bishop agrees to allow him to share in the honor of the title of bishop). Or,
if this does not prove satisfactory, then the bishop may provide for him a
place as rural bishop (chorepiscopus). This way, he can remain an
eminent clergyman, without there being two bishops in the city.
Canon
Nine
If
any priests have been promoted without a proper examination, or if during their
examination they confessed crimes, but were nevertheless ordained
notwithstanding their confession, church law does not allow such; for the
catholic church requires that which is blameless.
Canon
Ten
If
some have lapsed, but then have been ordained through the ignorance of the
bishops who ordained them (or even with the previous knowledge), it must not
influence the decision of the church. When such men are discovered, they must
be deposed.
Canon
Eleven
As
for those who transgressed without being compelled to do so, without the
seizure of their property, without danger or the like, as happened during the
tyranny of Licinius, the Council declares that they should be dealt with
mercifully, though they in no way deserve it. If they truly repent, they will
spend three years among the hearers,
seven years as prostrators, and then for two years they may join with the
congregation in prayers, but without receiving the Eucharist.
Canon
Twelve
As
for those who were called by grace and at first zealously threw away their
military uniforms, but then later returned like dogs to their own vomit (so
that some regained their military positions through bribes and gifts), let
these spend three years as hearers and
ten years as prostrators. But in all such cases it is necessary to carefully
examine their intentions and their repentance. If they give evidence of their
conversions by their actions (and not mere pretence), with fear, tears,
perseverance, and good works, then they may properly join the assembly in
prayers once they have fulfilled their appointed time as hearers. Beyond that,
the bishop may make an even more lenient (philanthropion) decision
concerning them. But those who take the matter with indifference, and who think
the prescribed form of entering the church is sufficient for their readmission,
must fulfill the whole time.
Canon
Thirteen
As
for those who are dying, the ancient church law is still to be maintained,
i.e., that if any man is at the point of death, he must not be deprived of the
most indispensable final Eucharist. But, if anyone is restored to health again
who received communion when his death was considered imminent, let him remain
among those who commune in prayers only. But in general, and in the case of any
dying person, let the Bishop, after making examination, give the Eucharist to
whoever asks to receive it.
Canon
Fourteen
Concerning
catechumens who have lapsed, the holy and great Council has decreed that, after
they have passed just three years as hearers, they shall again pray with the catechumens.
Canon
Fifteen
Because
of the great disturbances and disagreements that have occurred of late, we
decree that the custom which prevails in certain places must be totally done
away with: neither bishop, priest, nor deacon shall move from city to city. And
if any one, after this decree of the holy and great council, shall attempt such
a thing, or continue in any such course of action, his actions shall be utterly
void, and he must return to the church where he was ordained bishop or priest.
Canon
Sixteen
Churches
ought not to receive priests, deacons, or other clergy, who without the fear of
God and in disregard for church law, recklessly abandon their own churches.
Such men should be encouraged by all available means to re-join their own
parishes. If they will not return, they must be excommunicated. The ordination
will be void if anyone dares to secretly ordain a man who belongs to another
church without the consent of his bishop whose jurisdiction the latter has
left, even if he had previously been enrolled on the list of clergy.
Canon
Seventeen
Many
clergymen, being covetousness and desirous for gain, have forgotten the divine
Scripture which says, “He does not lend at usury” (Ez 18:8), and when lending
money ask for one percent of the total as monthly interest. The holy and great
council thinks it just that if after this decree any one is found to receive
usury, secretly or otherwise, such as by demanding the whole and one half, or
by using any other contrivance at all for filthy profit’s sake, he shall be
deposed from the clergy and his name stricken from the list.
Canon
Eighteen
It
has come to the knowledge of the holy and great council that in some districts
and cities, deacons are administering the Eucharist to the priests, even though
neither church law nor custom permits that those who have no right to offer it
should give the body of Christ to those who can offer it. It has also become
known to us that certain deacons now handle the Eucharist even before the bishops.
Let all such practices be abolished, and let the deacons remain within their
own bounds, knowing that they are the servants of the bishop and at a lower
rank than the priests. Let them receive the Eucharist according to their rank,
after the priests, and let either the bishop or the priest administer it to
them. Furthermore, do not let the deacons sit among the priests, for that is
contrary to canon and order. And if, after this decree, any one shall refuse to
obey, let him be deposed from the diaconate.
Canon
Nineteen
Concerning
the followers of Paul of Samosata who have flown for refuge to the catholic
church, it has been decreed that they must by all means be rebaptized. If any
of them in past time were on the list of their clergy and are found blameless
and without reproach, let them be rebaptized and ordained by the bishop of the
catholic church. But if the examination should show that they are unfit, they
ought to be deposed. Like treatment should be given in the case of their
deaconesses, and generally in the case of those who have been enrolled among
their clergy. We mean by ‘deaconesses’ those who have assumed the habit, but
who, since they have not had hands laid upon them, are to be numbered only
among the laity.
Canon
Twenty
There
are certain persons who kneel for prayer on the Lord’s Day [Easter] and in the
days of Pentecost. But so that all things may be uniformly observed everywhere,
it seems good to the holy Council that prayers should be made to God while
standing during those times.
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