Seven Ecumenical Councils Search This Resource     in this Authorin this Sectionin all Sections   Navigator (Page 1 of 3) Previous Next   Page2   The Canons of the Blessed and Holy Fathers Assembled at Antioch in Syria.(1) Canon I. Whosoever, shall presume to set aside the decree of the holy and great Synod which was assembled at Nice in the presence of the pious Emperor Constantine, beloved of God, concerning the holy and salutary feast of Easter; if they shall obstinately persist in opposing what was [then] rightly ordained, let them be excommunicated and cast out of the Church; this is said concerning the laity. But if any one of those who preside in the Church, whether he be bishop, presbyter, or deacon, shall presume, after this decree, to exercise his own private judgment to the subversion of the people and to the disturbance of the churches, by observing Easter [at the same time] with the Jews, the holy Synod decrees that he shall thenceforth be an alien from the Church, as one who not only heaps sins upon himself, but who is also the cause of destruction and subversion to many; and it deposes not only such persons themselves from their ministry, but those also who after their deposition shall presume to communicate with them. And the deposed shall be deprived even of that external honour, of which the holy Canon and God's priesthood partake. Notes. Ancient Epitome of Canon I. Whoso endeavours to change the lawful tradition of Easter, if he be a layman let him be excommunicated, but if a cleric let him be cast out of the Church. The connexion between these canons of Antioch and the Apostolical Canons is so evident and so intimate that I shall note it, in each case, for the convenience of the student. Zonaras and Balsamon both point out that from this first canon it is evident that the Council of Nice did take action upon the Paschal question, and in a form well known to the Church. Van Espen. From this canon it appears that the fathers did not deem laymen deserving of excommunication who merely broke the decrees, but only those who "obstinately persist in opposing the decrees sanctioned and received by the Church; for by their refusal to obey they are attempting to overturn." And this being the case, why should such not be repelled or cast forth from the Church as rebels? Finally this Canon proves that not only bishops and presbyters, but also deacons were reckoned among them who, "preside in the Church." An argument in favour of the opinion that the deacons of that time were entrusted with hierarchical functions. It is curious that as a matter of fact the entire clergy and people of the West fell under the anathema of this canon in 1825, when they observed Easter on the same day as the Jews. This was owing to the adoption of the Gregorian calendar, and this misfortune while that calendar is followed it is almost impossible to prevent.(2) Compare Apostolic Canons; Canon VII. Canon II. All who enter the church of God and hear the Holy Scriptures, but do not communicate with the people in prayers, or who turn away, by reason of some disorder, from the holy partaking of the Eucharist, are to be cast out of the Church, until, after they shall have made confession, and having brought forth the fruits of penance, and made earnest entreaty, they shall have obtained forgiveness; and it is unlawful to communicate with excommunicated persons, or to assemble in private houses and pray with those who do not pray in the Church; or to receive in one Church those who do not assemble with another Church. And, if any one of the bishops, presbyters, or deacons, or any one in the Canon shall be found communicating with excommunicated persons, let him also be excommunicated, as one who brings confusion on the order of the Church. Notes. Ancient Epitome of Canon II. Whoso comes to church, and attentively hears the holy Scriptures, and then despises, goes forth from, and turns his back upon the Communion, let him be cast out, until after having brought forth fruits of penance, he shall be indulged. And who-so communicates with one excommunicated, shall be excommunicated, and whoso prays with him who prays not with the Church is guilty, and even whoso receives him who does not attend the services of the Church is not without guilt. Balsamon. In the Eighth and Ninth canons of the Apostles it is set forth how those are to be punished who will not wait for the prayers, and the holy Communion: So, too, in the Tenth canon provision is made with respect to those who communicate with the excommunicated. In pursuance of this the present canon provides that they are to be cut off who come to church and do not wait for the prayer, and through disorder [atacian(1) will not receive the holy Communion; for such are to be cast out until with confession they shew forth worthy penance. Zonaras. In this canon the Fathers refer to such as go to church but will not tarry to the prayer nor receive holy Communion, held back by some perversity or license, that is to say without any just cause, but petulantly, and by reason of some disorder atacian; these are forbidden to be expelled from the Church, that is to say cut off from the congregation of the faithful. But the Fathers call it a turning away from, not a hatred of the divine Communion, which holds them back from communion; a certain kind of flight from it, brought about perchance by reverence and lowliness of mind. Those who object to communicate by reason of hatred or disgust, such must be punished not with mere separation, but by an altogether absolute excommunication, and be cursed with anathema.It need hardly be remarked that this canon has no reference to such of the faithful as tarry to the end of the service and yet do not partake of the holy sacrament, being heldback by some good reason, recognized by the Church as such. It will be remembered that the highest grade of Penitents did this habitually, and that it was looked upon as a great privilege to be allowed to be present when the Divine Mysteries were performed, even though those assisting as spectators might not be partakers of them. What this canon condemns is leaving the Church before the service of the Holy Eucharist is done; this much is clear, the difficulty is to understand just why these particular people, against whom the canon is directed, did so. This canon should be compared with the Apostolic canons viii., ix., x., xj. xij. and xiij. Canon III. IF any presbyter or deacon, or any one whatever belonging to the priesthood, shall forsake his own parish, and shall depart, and, having wholly changed his residence, shall set himself to remain for a long time in another parish, let him no longer officiate; especially if his own bishop shall summon and urge him to return to his own parish and he shah disobey. And if he persist in his disorder, let him be wholly deposed from his ministry, so that no further room be left for his restoration. And if another bishop shall receive a man deposed for this cause, let him be punished by the Common Synod as one who nullifies the ecclesiastical laws. Notes. Ancient Epitome of Canon III. If any cleric leaves his own parish and goes off to another, travelling here and there, and stays for a long time in that other, let him not offer the sacrifice (leitourgeitw), especially if he do not return when called by his own bishop. But if he perseveres in his insolence let him be deposed, neither afterwards let him have any flower to return. And if any bishop shall receive him thus deposed, he shall be punished by the Common Synod for breach of the ecclesiastical laws. Compare with Canons of the Apostles xv. and xvi. This canon is found in the Corpus Juris Canonici, Gratian's Decretum, Pars II., Causa VII., Quaest. I., Can. xxiv.(1) Canon IV. IF any bishop who has been deposed by a synod, or any presbyter or deacon who has been deposed by his bishop shall presume to execute any part of the ministry, whether it be a bishop according to his former custom, or a presbyter, or a deacon, he shall no longer have any prospect of restoration in another Synod; nor any opportunity of making his defence; but they who communicate with him shall all be cast out of the Church, and particularly if they have presumed to communicate with the persons aforementioned, knowing the sentence pronounced against them. Notes. Ancient Epitome of Canon IV. If a bishop deposed by a synod shall dare to celebrate the liturgy, let him have no chance of return. This canon derives its chief interest from the fact that it is usually considered to have been adopted at the instigation of the party opposed to St. Athanasius and that afterwards it was used against St. Chrysostom. But while such may have been the secret reason why some voted for it and others prized it, it must be remembered that its provision is identical with that of the Apostolic Canons, and that it was read at the Council of Chalcedon as Canon eighty-three. Remi Ceillier (Histoire GenHistoire Gnoeral des Autheurs, p. 659) tries to prove that this is not the canon which St. Chrysostom and his friends rejected, but Hefele thinks his position "altogether untenable" (Hist. of the Councils, Vol. II., p. (62, n. 1), and refers to Tillemont (Memories, p. 329, Sur les Arians, and Fuchs' Bib. der Kirchenversammlungen, P. II., p. 59.(1) ) Compare Apostolic Canon xxviij. This canon is found twice in the Juris Corpus Canonici, Gratian's Decretum, Pars II., Causa XI., Quaest. III., Can. vj., and Can. vij. in the version of Martin Bracarensis. This version is very interesting as expanding the phrase "to execute any part of the ministry" into "to make the oblation, or to perform the morning or evening sacrifice as though he were in office just as before, etc." Canon V. IF any presbyter or deacon, despising this own bishop, has separated himself from the Church, and gathered a private assembly, and set up an altar; and if, when summoned by Iris bishop, he shall refuse to be persuaded and will not obey, even though he summon him a first and a second time, let such an one be wholly deposed and have no further remedy, neither be capable of regaining his rank. And if he persist in troubling and disturbing the Church, let him be corrected, as a seditious person, by the civil power. Notes. Ancient Epitome of Canon V. Any presbyter or deacon who spurns his bishop, and withdraws from him, and sets up another altar, if after being thrice called by the bishop, he shall persist in his arrogancy, let him be deposed and be deprived of all hope of restoration. It will be noted that the Ancient Epitome mentions three warnings, and the canon only two. The epitome in this evidently follows the Apostolical Canon, number thirty-one. It is somewhat curious that Aristenus in commenting on this canon does not note the discrepancy. Van Espen. This canon, together with the preceding was read from the Code of Canons at the Council of Chalcedon, at the Fourth Session in connexion with the ease of Carosus and Dorothoeus, and of other monks who adhered to them. And a sentence in accordance with them was conceived in these words against those who would not obey the Council in the condemnation of Eutyches, "Let them know that they together with the monks who are with them, are deprived of grade, and of all dignity, and of communion, as well as he, so that they cease to preside over their monasteries: and if they attempt to escape, this holy and universal great council decrees the same punishment shall attach to them, that is to say the external authority, according to the divine and holy laws of the Fathers, shall carry out the sentence passed against the contumacious." This canon shews that monks and clerics who were rebellious were sometimes coerced by the Secular Power, when the ecclesiastical power was not sufficient to coerce them, and hence it was that the secular arm was called in.Compare with this Apostolic Canon XXXI. The last clause of this canon is found in the Corpus Juris Canonici, Gratian's Decretum, Pars II. Causa XI., Quaest VIII. Can. vii. (The Latin however for "by the civil power" is, as is pointed out by the Roman Correctors, per forasticam potestatem or per forasticam potestatem. Canon VI. IF any one has been excommunicated by his own bishop, let him not be received by others until he has either been restored by his own bishop, or until, when a synod is held, he shall have appeared and made his defence, and, having convinced the synod, shall have received a different sentence. And let this decree apply to the laity, and to presbyters and deacons, and all who are enrolled in the clergy-list. Notes. Ancient Epitome of Canon VI. The sentence of the greater synod upon a clerk excommunicated by his bishop, whether of acquittal or condemnation, shall stand. Compare Apostolic Canons numbers XII.and XXXII. This canon is found in the Corpus Jurisor Canonici, Gratian's Decretum, Pars II., Causa XI., Quaest. III, Can. ij. Canon VII. No stranger shall be received without letters pacifical. Notes. Ancient Epitome of Canon VII. A traveller having no letter pacific with him is not to be received. Comapare the Apostolic Canon number XXXIII For a discussion of the Letters styled pacifici, see notes on next canon. This canon is found in the Corpus Juris Canonici, Gratian's Decretum, Pars I., Dist. lxxi., c. ix. in Isidore's version. The Roman Corectors the Apostolic note that Dionysius must have had a different reading from the Greek we know. Canon VIII. Let not country presbyters give letters canonical, or let them send such letters only to the neighbouring bishops. But the chorepiscopi of good report may give letters pacifical. Notes. Ancient Epitome of Canon VIII. A country presbyter is not to give canonical letters, or [at most] only to a neighbouring bishop. These "letters canonical" were called in the West letters "formatoe," and no greater proof of the great influence they had in the early days of the Church in binding the faithful together can be found than the fact that Julian the Apostate made an attempt to introduce something similar among the pagans of his empire. "Commendatory letters" (epistolai sustatikai;) are spoken of by St. Paul in 2 Cor. iii. 1, and the reader will find some interesting remarks on this and cognate subjects in J. J. Blunt's, The Christian Church during the first three Centuries (Chapter II). By means of these letters even the lay people found hospitality and care in every part of the world, and it was thrown up against the Donatists as a mark of their being schismatics that their canonical letters were good only among themselves. Pseudo-Isidore informs us that it was stated at the Council of Chalcedon by Atticus, bishop of Constantinople, that it was agreed at the Council of Nice that all such letters should be marked II. Y. A. II. (i.e. Father, Son, Holy Spirit), and it is asserted (Herzog, Real-Encyk., s. v. Literae Format, Real-Encyk., s. v. Literae Formatae) that this form is found in German documents of the sixth century. As will be seen among the Canons of Chalcedon, the old name, Letters Commendatory, is continued, but in this canon and in the 41st of Laodicea the expression "Canonical Letters" is used. In the West, at least, these letters received the episcopal seal of the diocese to avoid all possibility of imposture. Dean Plumptre (whom I am following very closely in this note) believes the earliest evidence of this use of the diocesan seal is in Augustine (Epist. lix. al. ccxvij.) He also refers to Ducange, s. v. Formatae. As these letters admitted their bearers to communion they were sometimes called "Communion letters" (koinwnikai;), and are so described by St. Cyril of Alexandria; and by the Council of Elvira (canon xxv.), and by St. Augustine (Epist. xliii. al. clxii). The "Letters Pacifical" appear to have been of an eleemosynary character, so that the bearers of them obtained bodily help. Chalcedon in its eleventh canon ordains these "Letters pacifical" shall be given to the poor, whether they be clerics or laics. The same expression is used in the preceding canon of the synod. A later form of ecclesiastical letter is that with which we are so familiar, the "letter dimissory." This expression first occurs in Carom XVII. of the Council in Trullo. On this expression Suicer (Thesaurus, s. v. apolutikh;) draws from the context the conclusion that "letters dimissory" were given only for permanent change of ecclesiastical residence, while, "letters commendatory" were given to those whose absence from their diocese was. only temporary. Canon IX. IT behoves the bishops in every province to acknowledge the bishop who presides in the metropolis, and who has to take thought for the whole province; because all men of business come together from every quarter to the metropolis. Wherefore it is decreed that he have precedence in rank, and that the other bishops do nothing extraordinary without him, (according to the ancient canon which prevailed from [the times of] our Fathers) or such things only as pertain to their own particular parishes and the districts subject to them. For each bishop has authority over his own parish, both to manage it with the piety which is incumbent on every one, and to make provision for the whole district which is dependent on his city; to ordain prebysters and deacons; and to settle everything with judgment. But let him undertake nothing further without the bishop of the metropolis; neither the latter without the consent of the others. Notes. Ancient Epitome of Canon IX. Bishops should bebound to opinion of the metropolitan, and nothing should they do without his knowledge except only such things as have reference to the diocese of each, and let them ordain men free from blame. Van Espen. From this canon we see that causes of more importance and greater moment are to be considered in the Provincial Synod which consisted of the metropolitan and the other bishops of the province. By the "ancient canon" of which mention is here made, there can scarcely be a doubt is intended the xxxiv. of the Canons of the Apostles, since in it are read the same provisions (and almost in the same words) as here are set forth somewhat more at length; nor is there any other canon in which these, provisions are found earlier in date than this synod, wherefore from this is deduced a strong argument for the integrity of the Canons of the Apostles. The wording of this canon should be compared with the famous sentence so often quoted of St. Irenseus. "Ad hanc enim ecclesiam [i.e. of Rome] propter potentiorem principalitatem necesse eat omnem convenire ecclesiam, hoc est, cos qui aunt undique fideles, in qua sempter ab his, qui aunt undique, conservata eat eaque est ab Apestolis traditio." Is it not likely that in the lost Greek original the words translated convenire ad were (suntrekein en? Vide on the meaning of cone venire ad, F. W. Puller, The Primitive Saints and the See of Rome, pp. 32 et seqq. FOOTNOTES: This is the title in the codices of Zoraras; the Parisian edition of Balsamon simply reads "The Synod at Antioch." The Bodleian ms. reads "Canons of the Synod at Antioch in Syria." There seems but little doubt that the Gregorian Calendar will be introduced before many years into Russia. I confess I do not know what the phrase kata/ tina a0taci/an means, nor do the Greek Commentators give much help. I have translated "by reason of some disorder" in the canon itself, and in the notes, but Beveridge renders it propter aliquam insolentiam, which to me appears very unsatisfactory. The pro quoedam intemperantia of the ordinary Latin seems no better. The same word is used in the next canon. Hefele seems to have overlooked this. The note referring to the Apostolic Canons is all wrong (p.68, n. 1.) Hefele on the preceding page (p.61, n. I) says "Of course the sentence or canon to which the adversaries of Chrysostom referred must he distinguished from the fourth and twelfth true Antiochan canons. It seems somewhat difficult to reconcile this with what I have cited above, and with the following (p.65): ""In the affair of St. Chrysostom the canon employed against him was represented as proceeding from the Arians. and all attempts to deny its identity with our fourth and twelfth Antiochian canons are fruitless".