Canons
Canon
One
The pattern for those who have received the
sacerdotal dignity is found in the testimonies and instructions laid down in
the canonical constitutions, which we receiving with a glad mind, sing unto the
Lord God in the words of the God-inspired David, saying: “I have had as
great delight in the way of thy testimonies as in all manner of riches.”
“Thou hast commanded righteousness as thy testimonies for ever.” “Grant
me understanding and I shall live.” Now if the word of prophesy bids us
keep the testimonies of God forever and to live by them, it is evident that
they must abide unshaken and without change. Therefore Moses, the prophet
of God, speaketh after this manner: “To them nothing is to be added, and
from them nothing is to be taken away.” And the divine Apostle glorying
in them cries out, “which things the angels desire to look into,” and, “if an
angel preach to you anything besides that which ye have received, let him be
anathema.” Seeing these things are so, being thus well-testified unto us,
we rejoice over them as he that hath found great spoil, and press to our bosom
with gladness the divine canons, holding fast all the precepts of the same,
complete and without change, whether they have been set forth by the holy
trumpets of the Spirit, the renowned Apostles, or by the Six Ecumenical
Councils, or by Councils locally assembled for promulgating the decrees of the
said Ecumenical Councils, or by our holy Fathers. For all these, being
illumined by the same Spirit, defined such things as were expedient.
Accordingly those whom they placed under anathema, we likewise anathematize;
those whom they deposed, we also depose; those whom they excommunicated, we
also excommunicate; and those whom they delivered over to punishment, we
subject to the same penalty. And now “let your conversation be without
covetousness,” crieth out Paul the divine Apostle, who was caught up into the
third heaven and heard unspeakable words.
Canon
Two
When we recite the psalter, we promise
God: “I will meditate upon thy statutes, and will not forget thy
words.” It is a salutary thing for all Christians to observe this, but it
is especially incumbent upon those who have received the sacerdotal
dignity. Therefore we decree, that every one who is raised to the rank of
the episcopate shall know the psalter by heart, so that from it he may admonish
and instruct all the clergy who are subject to him. And diligent
examination shall be made by the metropolitan whether he be zealously inclined
to read diligently, and not merely now and then, the sacred canons, the holy
Gospel, and the book of the divine Apostle, and all other divine Scripture; and
whether he lives according to God’s commandments, and also teaches the same to
his people. For the special treasure (οὐσία) of our high priesthood is the oracles
which have been divinely delivered to us, that is the true science of the
Divine Scriptures, as says Dionysius the Great. And if his mind be not
set, and even glad, so to do and teach, let him not be ordained. For says
God by the prophet, “Thou hast rejected knowledge, I will also reject thee,
that thou shalt be no priest to me.”
Canon
Three
Let every election of a bishop, presbyter, or
deacon, made by princes stand null, according to the canon which says: If
any bishop making use of the secular powers shall by their means obtain
jurisdiction over any church, he shall be deposed, and also excommunicated,
together with all who remain in communion with him. For he who is raised
to the episcopate must be chosen by bishops, as was decreed by the holy fathers
of Nice in the canon which says: It is most fitting that a bishop be
ordained by all the bishops in the province; but if this is difficult to
arrange, either on account of urgent necessity, or because of the length of the
journey, three bishops at least having met together and given their votes,
those also who are absent having signified their assent by letters, the
ordination shall take place. The confirmation of what is thus done, shall
in each province be given by the metropolitan thereof.
Canon
Four
The Church’s herald, Paul the divine Apostle,
laying down a rule (κανόνα)
not only for the presbyters of Ephesus but for the whole company of the
priesthood, speaks thus explicitly, saying, “I have coveted no man’s silver or
gold, or apparel. I have shewed you all things, how that so
labouring ye ought to support the weak;” for he accounted it more blessed to
give. Therefore we being taught by him do decree, that under no
circumstances, shall a Bishop for the sake of filthy lucre invent feigned excuses
for sins, and exact gold or silver or other gifts from the bishops, clergy, or
monks who are subject to him. For says the Apostle, “The unrighteous
shall not possess the kingdom of God,” and, “The children ought not to lay up
for the parents, but the parents for the children.” If then any is found,
who for the sake of exacting gold or any other gift, or who from personal
feeling, has suspended from the ministry, or even excommunicated, any of the
clergy subject to his jurisdiction, or who has closed any of the venerable
temples, so that the service of God may not be celebrated in it, pouring out
his madness even upon things insensible, and thus shewing himself to be without
understanding, he shall be subjected to the same punishment he devised for
others, and his trouble shall return on his own head, as a transgressor of
God’s commandment and of the apostolic precepts. For Peter the supreme
head (ἡ κερυφαία ἀκρότης) of the Apostles commands, “Feed the
flock of God which is among you, taking the oversight thereof, not by
constraint, but willingly; not for filthy lucre but of a ready mind; neither as
being lords over the clergy (τῶν κλήρων [A.V.
God’s heritage]); but being ensamples to the flock. And when the chief
shepherd shall appear, ye shall receive a crown of glory that fadeth not away.”
Canon
Five
It is a sin unto death when men incorrigibly
continue in their sin, but they sin more deeply, who proudly lifting themselves
up oppose piety and sincerity, accounting mammon of more worth than obedience
to God, and caring nothing for his canonical precepts. The Lord God
is not found among such, unless, perchance, having been humbled by their own
fall, they return to a sober mind. It behoves them the rather to turn to
God with a contrite heart and to pray for forgiveness and pardon of so grave a
sin, and no longer to boast in an unholy gift. For the Lord is nigh unto
them that are of a contrite heart. With regard, therefore, to those who
pride themselves that because of their benefactions of gold they were ordained
in the Church, and resting confidently in this evil custom (so alien from God
and inconsistent with the whole priesthood), with a proud look and open mouth
vilify with abusive words those who on account of the strictness of their life
were chosen by the Holy Ghost and have been ordained without any gift of money,
we decree in the first place that they take the lowest place in their order;
but if they do not amend let them be subjected to a fine. But if it
appear that any one has done this [i.e., given money], at any time as a price
for ordination, let him be dealt with according to the Apostolic Canon which
says: “If a bishop has obtained possession of his dignity by means of
money (the same rule applies also to a presbyter or deacon) let him be deposed
and also the one who ordained him, and let him also be altogether cut off from
communion, even as Simon Magus was by me Peter.” To the same effect is
the second canon of our holy fathers of Chalcedon, which says: If any
bishop gives ordination in return for money, and puts up for sale that which cannot
be sold, and ordains for money a bishop or chorepiscopus, or presbyter, or
deacon, or any other of those who are reckoned among the clergy; or who for
money shall appoint anyone to the office of œconomus, advocate, or
paramonarius; or, in a word, who hath done anything else contrary to the canon,
for the sake of filthy lucre—he who hath undertaken to do anything of this
sort, having been convicted, shall be in danger of losing his degree. And
he who has been ordained shall derive no advantage from the ordination or
promotion thus negotiated; but let him remain a stranger to the dignity and
responsibility which he attained by means of money. And if any one shall
appear to have acted as a go-between in so shameful and godless a traffic, he
also, if he be a cleric, shall be removed from his degree; if he be a layman or
a monk, let him be excommunicated.
Canon
Six
Since there
is a canon which says, twice a year in each province, the canonical enquiries
shall be made in the gatherings of the bishops; but because of the
inconveniences which those who thus came together had to undergo in travelling,
the holy fathers of the Sixth Council decreed that once each year, without
regard to place or excuse which might be urged, a council should be held and
the things which are amiss corrected. This canon we now renew. And
if any prince be found hindering this being carried out, let him be
excommunicated. But if any of the metropolitans shall take no care
that this be done, he being free from constraint or fear or other reasonable
excuse, let him be subjected to the canonical penalties. While the
council is engaged in considering the canons or matters which have regard to
the Gospel, it behoves the assembled Bishops, with all attention and grave
thought to guard the divine and life-giving commandments of God, for in keeping
of them there is great reward; because our lamp is the commandment, and our
light is the law, and trial and discipline are the way of life, and the
commandment of the Lord shining afar giveth light to the eyes. It is not
permitted to a metropolitan to demand any of those things which the bishops
bring with them, whether it be a horse or any other gift. If he be
convicted of doing anything of this sort, he shall restore fourfold.
Canon
Seven
Paul the divine Apostle says: “The sins
of some are open beforehand, and some they follow after.” These are their
primary sins, and other sins follow these. Accordingly upon the heels of
the heresy of the traducers of the Christians, there followed close other
ungodliness. For as they took out of the churches the presence of the
venerable images, so likewise they cast aside other customs which we must now
revive and maintain in accordance with the written and unwritten law. We
decree therefore that relics shall be placed with the accustomed service in as
many of the sacred temples as have been consecrated without the relics of the Martyrs.
And if any bishop from this time forward is found consecrating a temple without
holy relics, he shall be deposed, as a transgressor of the ecclesiastical
traditions.
Canon
Eight
Since certain, erring in the superstitions of
the Hebrews, have thought to mock at Christ our God, and feigning to be
converted to the religion of Christ do deny him, and in private and secretly
keep the Sabbath and observe other Jewish customs, we decree that such persons
be not received to communion, nor to prayers, nor into the Church; but let them
be openly Hebrews according to their religion, and let them not bring their
children to baptism, nor purchase or possess a slave. But if any of them,
out of a sincere heart and in faith, is converted and makes profession with his
whole heart, setting at naught their customs and observances, and so that
others may be convinced and converted, such an one is to be received and
baptized, and his children likewise; and let them be taught to take care to
hold aloof from the ordinances of the Hebrews. But if they will not do
this, let them in no wise be received.
Canon
Nine
All the childish devices and mad ravings which
have been falsely written against the venerable images, must be delivered up to
the Episcopium of Constantinople, that they may be locked away with other
heretical books. And if anyone is found hiding such books, if he be a
bishop or presbyter or deacon, let him be deposed; but if he be a monk or
layman, let him be anathema.
Canon
Ten
Since certain of the clergy, misinterpreting
the canonical constitutions, leave their own diocese and run into other
dioceses, especially into this God-protected royal city, and take up their
abode with princes, celebrating liturgies in their oratories, it is not
permitted to receive such persons into any house or church without the license
of their own Bishop and also that of the Bishop of Constantinople. And if
any clerk shall do this without such license, and shall so continue, let him be
deposed. With regard to those who have done this with the knowledge of
the aforesaid Bishops, it is not lawful for them to undertake mundane and
secular responsibilities, since this is forbidden by the sacred canons.
And if anyone is discovered holding the office of those who are called
Meizoteroi; let him either lay it down, or be deposed from the
priesthood. Let him rather be the instructor of the children and others
of the household, reading to them the Divine Scriptures, for to this end he
received the priesthood.
Canon
Eleven
Since we are under obligation to guard all the
divine canons, we ought by all means to maintain in its integrity that one
which says œconomi are to be in each church. If the metropolitan appoints
in his Church an œconomus, he does well; but if he does not, it is permitted to
the Bishop of Constantinople by his own (ἰδίας) authority to choose an œconomus for
the Church of the Metropolitan. A like authority belongs to the metropolitans,
if the Bishops who are subject to them do not wish to appoint œconomi in their
churches. The same rule is also to be observed with respect to
monasteries.
Canon
Twelve
If bishop or hegumenos is found alienating any
part of the farm lands of the bishoprick or monastery into the hands of secular
princes, or surrendering them to any other person, such act is null according
to the canon of the holy Apostles, which says: “Let the bishop take care
of all the Church’s goods, and let him administer the same according as in the
sight of God.” It is not lawful for him to appropriate any part himself,
or to confer upon his relations the things which belong to God. If they
are poor let them be helped among the poor; but let them not be used as a
pretext for smuggling away the Church’s property. And if it be urged that
the land is only a loss and yields no profit, the place is not on that account
to be given to the secular rulers, who are in the neighbourhood; but let it be
given to clergymen or husbandmen. And if they have resorted to dishonest
craft, so that the ruler has bought the land from the husbandman or cleric,
such transaction shall likewise be null, and the land shall be restored to the
bishoprick or monastery. And the bishop or hegumenos doing this shall be
turned out, the bishop from his bishoprick and the hegumenos from his
monastery, as those who wasted what they did not gather.
Canon
Thirteen
During the calamity which was brought to pass
in the Churches, because of our sins, some of the sacred houses, for example,
bishops’ palaces and monasteries, were seized by certain men and became public
inns. If those who now hold them choose to give them back, so that they
may be restored to their original use, well and good; but if not, and these
persons are on the sacerdotal list, we command that they be deposed; if they be
monks or laymen, that they be excommunicated, as those who have been condemned
from the Father, and the Son, and the Holy Ghost, and assigned their place
where the worm dieth not and the fire is not quenched, because they set
themselves against the voice of the Lord, which says: “Make not my
Father’s house an house of merchandise.”
Canon
Fourteen
That there is a certain order established in
the priesthood is very evident to all, and to guard diligently the promotions
of the priesthood is well pleasing to God. Since therefore we see certain
youths who have received the clerical tonsure, but who have not yet received
ordination from the bishop, reading in the ambo during the Synaxis, and in
doing this violating the canons, we forbid this to be done (from henceforth,)
and let this prohibition be observed also amongst the monks. It is
permitted to each hegumenos in his own monastery to ordain a reader, if he
himself had received the laying on of hands by a bishop to the dignity of
hegumenos, and is known to be a presbyter. Chorepiscopi may likewise,
according to ancient custom and with the bishop’s authorization, appoint
readers
Canon
Fifteen
From henceforth no clergyman shall be
appointed over two churches, for this savours of merchandise and filthy lucre,
and is altogether alien from ecclesiastical custom. We have heard by the
very voice of the Lord that, “No man can serve two masters, for either he will
hate the one and love the other, or else he will hold to the one and despise
the other.” Each one, therefore, as says the Apostle, in the calling
wherein he was called, in the same he ought to abide, and in one only church to
give attendance. For in the affairs of the Church, what is gained through
filthy lucre is altogether separate from God. To meet the necessities of
this life, there are various occupations, by means of which, if one so desire,
let him procure the things needful for the body. For says the Apostle,
“These hands have ministered unto my necessities, and to them that were with
me.” Occupations of this sort may be obtained in the God-protected
city. But in the country places outside, because of the small number of
people, let a dispensation be granted.
Canon
Sixteen
All buffoonery and decking of the body ill
becomes the priestly rank. Therefore those bishops and clerics who array
themselves in gay and showy clothing ought to correct themselves, and if they
do not amend they ought to be subjected to punishment. So likewise they
who anoint themselves with perfumes. When the root of bitterness sprang
up, there was poured into the Catholic Church the pollution of the heresy of
the traducers of the Christians. And such as were defiled by it, not only
detested the pictured images, but also set at naught all decorum, being
exceedingly mad against those who lived gravely and religiously; so that in them
was fulfilled that which is written, “The service of God is abominable to the
sinner.” If therefore, any are found deriding those who are clad in poor
and grave raiment, let them be corrected by punishment. For from early
times every man in holy orders wore modest and grave clothing; and verily
whatever is worn, not so much because of necessity, as for the sake of outward
show, savours of dandyism, as says Basil the Great. Nor did anyone array
himself in raiment embroidered with silk, nor put many coloured ornaments on
the border of his garments; for they had heard from the lips of God that “They
that wear soft clothing are in kings’ houses.”
Canon
Seventeen
Certain monks having left their monasteries
because they desired to rule, and, unwilling to obey, are undertaking to build
oratories, but have not the means to finish them. Now whoever shall
undertake to do anything of this sort, let him be forbidden by the bishop of
the place. But if he have the means wherewith to finish, let what he has
designed be carried on to completion. The same rule is to be observed
with regard to laymen and clerics.
Canon
Eighteen
“Be ye without offence to those who are
without,” says the divine Apostle. Now for women to live in Bishops’
houses or in monasteries is ground for grave offence. Whoever therefore
is known to have a female slave or freewoman in the episcopal palace or in a monastery
for the discharge of some service, let him be rebuked. And if he still
continue to retain her, let him be deposed. If it happens that women are
on the suburban estates, and the bishop or hegumenos desires to go thither, so
long as the bishop or hegumenos is present, let no woman at that time continue
her work, but let her betake herself to some other place until the bishop [or
hegumenos] has departed, so that there be no occasion of complaint.
Canon
Nineteen
The abomination of filthy lucre has made such
inroads among the rulers of the churches, that certain of those who call
themselves religious men and women, forgetting the commandments of the Lord
have been altogether led astray, and for the sake of money have received those
presenting themselves for the sacerdotal order and the monastic life. And
hence the first step of those so received being unlawful, the whole proceeding
is rendered null, as says Basil the Great. For it is not possible that
God should be served by means of mammon. If therefore, anyone is found
doing anything of this kind, if he be a bishop or hegumenos, or one of the
priesthood, either let him cease to do so any longer or else let him be
deposed, according to the second canon of the Holy Council of Chalcedon.
If the offender be an abbess, let her be sent away from her monastery, and
placed in another in a subordinate position. In like manner is a
hegumenos to be dealt with, who has not the ordination of a presbyter.
With regard to what has been given by parents as a dowry for their children, or
which persons themselves have contributed out of their own property, with the
declaration that such gifts were made to God, we have decreed, that whether the
persons in whose behalf the gifts were made, continue to live in the monastery
or not, the gifts are to remain with the monastery in accordance with their
first determination; unless indeed there be ground for complaint against the
superior.
Canon
Twenty
We decree that from henceforth, no double
monastery shall be erected; because this has become an offence and cause of
complaint to many. In the case of those persons who with the members of
their family propose to leave the world and follow the monastic life, let the
men go into a monastery for men, and the women into a monastery for women; for
this is well-pleasing to God. The double monasteries which are already in
existence, shall observe the rule of our holy Father Basil, and shall be
ordered by his precepts, monks and nuns shall not dwell together in the same
monastery, for in thus living together adultery finds its occasion. No
monk shall have access to a nunnery; nor shall a nun be permitted to enter a
monastery for the sake of conversing with anyone therein. No monk shall
sleep in a monastery for women, nor eat alone with a nun. When food is
brought by men to the canonesses, let the abbess accompanied by some one of the
aged nuns, receive it outside the gates of the women’s monastery. When a
monk desires to see one of his kinswomen, who may be in the nunnery, let him
converse with her in the presence of the abbess, and that in a very few words,
and then let him speedily take his departure.
Canon
Twenty One
A monk or nun ought not to leave the monastery
to which he or she is attached, and betake themselves to others. But if
one do this, he ought to be received as a guest. It is not however proper
that he be made a member of the monastery, without the consent of his
hegumenos.
Canon
Twenty Two
To surrender all things to God, and not to
serve our own wills, is great gain. For says the divine Apostle, “whether
ye eat or drink, do all to the glory of God.” And Christ our God has
bidden us in his Gospels, to cut off the beginning of sins; for not only is
adultery rebuked by him, but even the movement of the mind towards the act of
adultery when he says, “Whosoever looketh on a woman to lust after her, hath
committed adultery with her already in his heart.” We who have been thus
taught ought therefore to purify our minds. Now although all things are
lawful, all things are not expedient, as we have been taught by the mouth of
the Apostle. It is needful that all men should eat in order that they may
live. And for those to whom life consists of marrying, and bringing forth
children, and of the condition of the lay state, there is nothing unbecoming in
men and women eating together, only let them give thanks to the giver of the
food; but if there be the entertainments of the theatre, that is, Satanic songs
accompanied with the meretricious inflections of harps, there come upon them,
through these things, the curse of the prophet, who thus speaks: “Woe to
them who drink wine with harp and psaltery, but they regard not the works of
the Lord, and consider not the works of his hands.” Whenever persons of
this sort are found among Christians, let them amend their ways; but if they
will not do so, let there overtake them the penalties which have been enacted
in the canons by our predecessors. With regard to those whose life is
free from care and apart from men, that is, those who have resolved before the
Lord God to carry the solitary yoke, they should sit down alone and in
silence. Moreover it is also altogether unlawful for those who have
chosen the priestly life to eat in private with women, unless it be with
God-fearing and discreet men and women, so that even their feast may be turned
to spiritual edification. The same rule is to be observed with
relatives. Again, if it happen that a monk or priest while on a journey
does not have with him what is absolutely necessary for him, and, because of
his pressing needs, thinks well to turn aside into an inn or into someone’s
house, this he is permitted to do, seeing that need compels.
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