[The Ecclesiastical Canons of the Same Holy Apostles.  219  [The brief notes on these canons have been mainly derived from the text and notes appended to Hefele’s History of Christian Councils, vol. i. pp. 450–492, Edinburgh translations.—R.] ]

XLVII.1. Let a bishop be ordained by two or three bishops.

2. A presbyter by one bishop, as also a deacon, and the rest of the clergy.  220  [Comp. Apostolic Constitutions, iii. 20, viii. 4, 27, on these two canons.—R.]

3. If any bishop or presbyter, otherwise than our Lord has ordained concerning the sacrifice, offer other things at the altar  of God , as honey, milk, or strong beer instead of wine, any necessaries, or birds, or animals, or pulse, otherwise than is ordained, let him be deprived; excepting grains of new corn, or ears of wheat, or bunches of grapes in their season.  221  [This canon, and the two following ones, which explain it, point to some early heretical customs The Apostolic Constitutions furnish no exact parallel. Canon 4 was joined with 3 in the Greek text. Dionysius divided them: hence a variation in number exists from this point.—R.]

4. For it is not lawful to offer anything besides these at the altar, and oil for the holy lamp, and incense in the time of the divine oblation.

5. But let all other fruits be sent to the house of the bishop, as first-fruits to him and to the presbyters, but not to the altar. Now it is plain that the bishop and presbyters are to divide them to the deacons and to the rest of the clergy.

6. Let not a bishop, a priest, or a deacon  222  [Dionysius omits aut diaconus.—R.] cast off his own wife under pretence of piety; but if he does cast her off, let him be suspended. If he go on in it, let him be deprived.

7. Let not a bishop, a priest, or deacon undertake the cares of this world; but if he do, let him be deprived.  223  Comp. Apostolic Constitutions, ii. 6.—R.]

8. If any bishop, or presbyter, or deacon shall celebrate the holiday of the passover before the vernal equinox with the Jews, let him be deprived.  224  This points to a discussion in the third century.—R.]

9. If any bishop, or presbyter, or deacon, or any one of the catalogue of the priesthood, when the oblation is over, does not communicate, let him give his reason; and if it be just, let him be forgiven; but if he does not do it, let him be suspended, as becoming the cause of damage to the people, and occasioning a suspicion against him that offered, as of one that did not rightly offer.  225  [Canons 9–16 agree with those of the Council of Antioch, a.d. 341; but there is a difference of opinion on the question of priority.]

10. All those of the faithful that enter  into the holy church of God , and hear the sacred Scriptures, but do not stay during prayer and the holy communion, must be suspended, as causing disorder in the church.

11. If any one, even in the house, prays with a person excommunicate, let him also be suspended.

12. If any clergyman prays with one deprived as with a clergyman, let himself also be deprived.

13. If any clergyman or layman who is suspended, or ought not to be received,  226  Dionysius Exiguus translates “communicans,” in which case the Greek reading must be δεκτός, or, “who can be received.” goes away, and is received in another city without commendatory letters, let both those who received him and he that was received be suspended. But if he be already suspended, let his suspension be lengthened, as lying to and deceiving the Church of God.

14. A bishop ought not to leave his own parish and leap to another, although the multitude should compel him, unless there be some good reason forcing him to do this, as that he can contribute much greater profit to the people of the new parish by the word of piety; but this is not to be settled by himself, but by the judgment of many bishops, and very great supplication.

15. If any presbyter or deacon, or any one of the catalogue of the clergy, leaves his own parish and goes to another, and, entirely removing himself, continues in that other parish without the consent of his own bishop, him we command no longer to go on in his ministry, especially in case his bishop calls upon him to return, and he does not obey, but continues in his disorder. However, let him communicate there as a layman.

16. But if the bishop with whom they are undervalues the deprivation decreed against them, and receives them as clergymen, let him be suspended as a teacher of disorder.

17. He who has been twice married after his baptism, or has had a concubine, cannot be made a bishop, or presbyter, or deacon, or indeed any one of the sacerdotal catalogue.  227  [Canons 17, 18, 20, agree with Apostolic Constitutions, vi.. 17, ii. 6.—R.]

18. He who has taken a widow, or a divorced woman, or an harlot, or a servant, or one belonging to the theatre, cannot be either a bishop, priest, or deacon, or indeed any one of the sacerdotal catalogue.

19. He who has married two sisters, or his brother’s or sister’s daughter, cannot be a clergyman.

20. Let a clergyman who becomes a surety be deprived.

21. Let an eunuch, if he be such by the injury of men, or his virilia were taken away in the persecution, or he was born such, and yet is worthy of episcopacy, be made a bishop.

22. Let not him who has disabled himself be made a clergyman; for he is a self-murderer, and an enemy to the creation of God.  228  [After Origen. Comp. Melito, vol. viii., this series.]

23. If any one who is of the clergy disables himself, let him be deprived, for he is a murderer of himself.

24. Let a layman who disables himself be separated for three years, for he lays a snare for his own life.  229  [Canons 21–24 agree with the first of the Nicene Council (Hefele, Christian Councils, i. pp. 375, 376). Some hold that canon to refer to these, others find in the enlarged application of Canon 24 a proof of the later date of this collection.—R.]

25. Let a bishop, or presbyter, or deacon who is taken in fornication, or perjury, or stealing, be deprived,  but not suspended; for the Scripture says: “Thou shall not avenge twice for the same crime by affliction .”  230  Nah. i. 9. [Canons 25, 26, are referred to by Basil the Great (Ad Amphilochium, iii.). In the Greek collection 26 is joined with 25.—R.]

26. In like manner also as to the rest of the clergy.

27. Of those who come into the clergy unmarried, we permit only the readers and singers, if they have a mind, to marry afterward.  231  [Apostolic Constitutions, vi. 17.—R.]

28. We command that a bishop, or presbyter, or deacon who strikes the faithful that offend, or the unbelievers who do wickedly, and thinks to terrify them by such means, be deprived, for our Lord has nowhere taught us such things. On the contrary, “when Himself was stricken, He did not strike again; when He was reviled, He reviled not again; when He suffered, He threatened not.”  232  1 Pet. ii. 23. [This canon seems of late origin, probably from Synod of Constantinople, a.d. 394.—R.]

29. If any bishop, or presbyter, or deacon who is deprived justly for manifest crimes, does venture to meddle with that ministration which was once entrusted to him, let the same person be entirely cut off from the Church.

30. If any bishop obtains that dignity by money, or even a presbyter or deacon, let him and the person that ordained him be deprived; and let him be entirely cut off from communion, as Simon Magus was by  me Peter.  233  [The closing clause points to a comparatively late date, as do the contents of Canon 31.—R.]

31. If any bishop makes use of the rulers of this world, and by their means obtains to be a bishop of a church, let him be deprived and suspended, and all that communicate with him.

32. If any presbyter despises his own bishop, and assembles separately, and fixes another altar, when he has nothing to condemn in his bishop either as to piety or righteousness, let him be deprived as an ambitious person; for he is a tyrant, and the rest of the clergy, whoever join themselves to him. And let the laity be suspended. But let these things be done after one, and a second, or even a third admonition from the bishop.  234  [Canons 32–41 also agree with those of Antioch; see note on Canon 9. Some of the regulations have, however, an earlier date: whether they existed in this form before that time, is open to discussion.—R .]

33. If any presbyter or deacon be put under suspension by his bishop, it is not lawful for any other to receive him, but for him only who put him under suspension, unless it happens that he who put him under suspension die.

34. Do not ye receive any stranger, whether bishop, or presbyter, or deacon, without commendatory letters; and when such are offered, let them be examined. And if they be preachers of piety, let them be received; but if not, supply their wants, but do not receive them to communion: for many things are done by surprise.

35. The bishops of every country ought to know who is the chief among them, and to esteem him as their head, and not to do any great thing without his consent; but every one to manage only the affairs that belong to his own parish, and the places subject to it. But let him not do anything without the consent of all; for it is by this means there will be unanimity, and God will be glorified by Christ, in the Holy Spirit.

36. A bishop must not venture to ordain out of his own bounds for cities or countries that are not subject to him. But if he be convicted of having done so without the consent of such as governed those cities or countries, let him be deprived, both the bishop himself and those whom he has ordained.

37. If any bishop that is ordained does not undertake his office, nor take care of the people committed to him, let him be suspended until he do undertake it; and in the like manner a presbyter and a deacon. But if he goes, and is not received, not because of the want of his own consent, but because of the ill temper of the people, let him continue bishop; but let the clergy of that city be suspended, because they have not taught that disobedient people better.

38. Let a synod of bishops be held twice in the year, and let them ask one another the doctrines of piety; and let them determine the ecclesiastical disputes that happen—once in the fourth week of Pentecost, and again on the twelfth of the month Hyperberetæus.

39. Let the bishop have the care of ecclesiastical revenues, and administer them as in the presence of God. But it is not lawful for him to appropriate any part of them to himself, or to give the things of God to his own kindred. But if they be poor, let him support them as poor; but let him not, under such pretences, alienate the revenues of the Church.

40. Let not the presbyters and deacons do anything without the consent of the bishop, for it is he who is entrusted with the people of the Lord, and will be required to give an account of their souls. Let the proper goods of the bishop, if he has any, and those belonging to the Lord, be openly distinguished, that he may have power when he dies to leave his own goods as he pleases, and to whom he pleases; that, under pretence of the ecclesiastical revenues, the bishop’s own may not come short, who sometimes has a wife and children, or kinsfolk, or servants. For this is just before God and men, that neither the Church suffer any loss by the not knowing which revenues are the bishop’s own, nor his kindred, under pretence of the Church, be undone, or his relations fall into lawsuits, and so his death be liable to reproach.  235  [This canon is divided by most editors of the Greek text; forming, in their enumeration, Canons 38 and 39.—R.]

41. We command that the bishop have power over the goods of the Church; for if he be entrusted with the precious souls of men, much more ought he to give directions about goods, that they all be distributed to those in want, according to his authority, by the presbyters and deacons, and be used for their support with the fear of God, and with all reverence. He is also to partake of those things he wants, if he does want them, for his necessary occasions, and those of the brethren who live with him, that they may not by any means be in straits: for the law of God appointed that those who waited at the altar should be maintained by the altar; since not so much as a soldier does at any time bear arms against the enemies at his own charges.

42. Let a bishop, or presbyter, or deacon who indulges himself in dice or drinking, either leave off those practices, or let him be deprived.  236  [Hefele and others regard Canons 42–44 as among the most ancient of this collection, and of unknown origin.—R.]

43. If a sub-deacon, a reader, or a singer does the like, either let him leave off, or let him be suspended; and so for one of the laity.

44. Let a bishop, or presbyter, or deacon who requires usury of those he lends to, either leave off to do so, or let him be deprived.

45. Let a bishop, or presbyter, or deacon who only prays with heretics, be suspended; but if he also permit them to perform any part of the office of a clergyman, let him be deprived.  237  [The substance of this canon is very ancient, Hefele thinks; but Drey derives it from Canons 9, 33, 34, of the Synod of Laodicea, about a.d. 363.—R.]

46. We command that a bishop, or presbyter, or deacon who receives the baptism, or the sacrifice of heretics, be deprived: “For what agreement is there between Christ and Belial? or what part hath a believer with an infidel?”  238  2 Cor. vi. 5. [Drey regards this as very ancient; but Hefele derives it and the following one from the Apostolic Constitutions, vi. 15.—R.]

47. If a bishop or presbyter rebaptizes him who has had true baptism, or does not baptize him who is polluted by the ungodly, let him be deprived, as ridiculing the cross and the death of the Lord, and not distinguishing between real priests and counterfeit ones.

48. If a layman divorces his own wife, and takes another, or one divorced by another, let him be suspended.  239  [Very ancient, of unknown origin; repeated in canons of Elvira and Arles.—R.]

49. If any bishop or presbyter does not baptize according to the Lord’s constitution, into the Father, the Son, and the Holy Ghost, but into three beings without beginning, or into three Sons, or three Comforters, let him be deprived.  240  From Apostolic Constitutions, vi. 11, 26.—R]

50. If any bishop or presbyter does not perform the three immersions of the one admission, but one immersion, which is given into the death of Christ, let him be deprived; for the Lord did not say, “Baptize into my death,” but, “Go ye and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost.” Do ye, therefore, O bishops, baptize thrice into one Father, and Son, and Holy Ghost, according to the will of Christ, and our constitution by the Spirit.  241  [This canon, the last of those in the collection of Dionysius, is regarded as among the most recent. Of unknown origin.—R.] At the end of this canon, in the collection of John of Antioch, the following words are added: “Let him that is baptized be taught that the Father was not crucified, nor endured to be born of man, nor indeed that the Holy Spirit became man, or even endured suffering, for He was not made flesh; but the only begotten Son ransomed the world from the wrath which lay upon it: for He became man through His love of man, having fashioned a body for Himself from a virgin. For Wisdom built a house for herself as a Creator; but He willingly endured the cross, and rescued the world from the wrath that lies on it, namely, those who are baptized into the name of the Father, and the Son, and the Holy Spirit. But let those who do not thus baptize be suspended, as being ignorant of the mystery of piety.” The same collection gives the following as Canon 51: “He who says that the Father suffered is more impious than the Jews, nailing along with Christ the Father also. He who denies that the only begotten Son was made flesh for us, and endured the cross, fights with God, and is an enemy of the saints. He that names the Holy Spirit Father or Son, is ignorant and foolish; for the Son is Creator along with the Father, and has the same throne, and is Lawgiver along with Him, and Judge, and the cause of the resurrection; and the Holy Spirit is the same in substance: for the Godhead has three Persons, the same in substance. For in our day Simon the magician gave forth his doctrines, drawing the speechless, delusive, unstable, and wicked spirit to himself, and babbling that there is one God with three names, and sometimes erasing the passion and birth of Christ. Do you, then, most beloved ones, baptize into one Father, and Son, and the Holy Spirit as third, according to the will of the Lord, and our constitution made in the spirit.”

51. If any bishop, or presbyter, or deacon, or indeed any one of the sacerdotal catalogue, abstains from marriage, flesh, and wine, not for his own exercise, but because he abominates these things, forgetting that “all things were very good,”  242  Gen. i. 31. and that “God made man male and female,”  243  Gen. i. 26. and blasphemously abuses the creation, either let him reform, or let him be deprived, and be cast out of the Church; and the same for one of the laity.  244  [Canons 51–53 are from the Apostolic Constitutions: the first from vi. 8, 10, 26; the second from ii. 12, 13; the third from v. 20.—R.]

52. If any bishop or presbyter does not receive him that returns from his sin, but rejects him, let him be deprived; because he grieves Christ, who says, “There is joy in heaven over one sinner that repenteth.”  245  Luke xv. 7.

53. If any bishop, or presbyter, or deacon does not on festival days partake of flesh or wine, let him be deprived, as “having a seared conscience,”  246  1 Tim. iv. 2. and becoming a cause of scandal to many.

54. If any one of the clergy be taken eating in a tavern, let him be suspended, excepting when he is forced to bait at an inn upon the road.  247  [Canons 54–57 are of unknown origin; the first is deemed ancient, while the conduct forbidden in the others points to a more recent date. Drey thinks the distinctions of the clergy also point to a later date.—R.]

55. If any one of the clergy abuses his bishop unjustly, let him be deprived; for says the Scripture, “Thou shall not speak evil of the ruler of thy people.”  248  Ex. xxii. 28.

56. If any one of the clergy abuses a presbyter or a deacon, let him be separated.

57. If any one of the clergy mocks at a lame, a deaf, or a blind man, or at one maimed in his feet, let him be suspended; and the like for the laity.

58. Let a bishop or presbyter who takes no care of the clergy or people, and does not instruct them in piety, be separated; and if he continues in his negligence, let him be deprived.  249  [Canon 58 is supposed to refer to the absence of bishops at the imperial city, which prevailed in the middle of the fourth century.—R.]

59. If any bishop or presbyter, when any one of the clergy is in want, does not supply his necessity, let him be suspended; and if he continues in it, let him be deprived, as having killed his brother.  250  [Canon 59 resembles the twenty-fifth canon of Synod of Antioch; see on Canon 9.—R.]

60. If any one publicly reads in the Church the spurious books of the ungodly, as if they were holy, to the destruction of the people and of the clergy, let him be deprived.  251  [Of doubtful origin, but resembling Apostolic Constitutions vi. 16, though probably of later date.—R.]

61. If there be an accusation against a Christian for fornication, or adultery, or any other forbidden action, and he be convicted, let him not be promoted into the clergy.

62. If any one of the clergy for fear of men, as of a Jew, or a Gentile, or an heretic, shall deny the name of Christ, let him be suspended; but if he deny the name of a clergyman, let him be deprived; but when he repents, let him be received as one of the laity.  252  [Canons 61, 62, are of unknown origin.—R.]

63. If any bishop, or presbyter, or deacon, or indeed any one of the sacerdotal catalogue, eats flesh with the blood of its life, or that which is torn by beasts, or which died of itself, let him be deprived; for this the law itself has forbidden.  253  Gen. ix.; Lev. xvii. But if he be one of the laity, let him be suspended.  254  [Canon 63 is regarded as very ancient.—R.]

64. If any one of the clergy be found to fast on the Lord’s day, or on the Sabbath-day, excepting one only, let him be deprived; but if he be one of the laity, let him be suspended.  255  [Canon 64 is numbered as 66 In Hefele’s edition, being preceded by Canons 65 and 66 as given above. It is from Apostolic Constitutions, v. 20.—R.]

65. If any one, either of the clergy or laity, enters into a synagogue of the Jews or heretics to pray, let him be deprived and suspended.  256  [Canon 65 is from Apostolic Constitutions, ii. 61.—R.]

66. If any one of the clergy strikes one in a quarrel, and kills him by that one stroke, let him be deprived, on account of his rashness; but if he be one of the laity, let him be suspended.  257  [Of unknown but probably late origin.—R.]

67. If any one has offered violence to a virgin not betrothed, and keeps her, let him be suspended. But it is not lawful for him to take another to wife; but he must retain her whom he has chosen, although she be poor.  258  [Drey makes this one of the most recent canons of the collection.—R.]

68. If any bishop, or presbyter, or deacon, receives a second ordination from any one, let him be deprived, and the person who ordained him, unless he can show that his former ordination was from the heretics; for those that are either baptized or ordained by such as these, can be neither Christians nor clergymen.  259  [Of unknown origin, probably recent.—R.]

69. If any bishop, or presbyter, or deacon, or reader, or singer, does not fast the fast of forty days, or the fourth day of the week, and the day of the Preparation, let him be deprived, except he be hindered by weakness of body. But if he be one of the laity, let him be suspended.  260  [Drey considers Canon 69 to be very ancient, but also intimates that it and Canon 70 were taken from the pseudo-Ignatian Epistle to the Philippians; see the same, chap. xiii., latter half, vol. i. p. 119, of this series.—R.]

70. If any bishop, or any other of the clergy, fasts with the Jews, or keeps the festivals with them, or accepts of the presents from their festivals, as unleavened bread or some such thing, let him be deprived; but if he be one of the laity, let him be suspended.  261  [With Canons 70, 71, compare Synod of Elvira (a.d. 305 or 306), Canons 49, 50, in Hefele, vol. i. pp. 158, 159. Drey, however, derives them from Canons 37–39 of Laodicea (a.d. 363).—R.]

71. If any Christian carries oil into an heathen temple, or into a synagogue of the Jews, or lights up lamps in their festivals, let him be suspended.

72. If any one, either of the clergy or laity, takes away from the holy Church an honeycomb, or oil, let him be suspended, and let him add the fifth part to that which he took away.  262  Lev. v. 16. [It is argued from the theft forbidden that this canon is more recent; its origin is unknown.—R.]

73. A vessel of silver, or gold, or linen, which is sanctified, let no one appropriate to his own use, for it is unjust; but if any one be caught, let him be punished with suspension.  263  [The wealth here implied points to a comparatively late origin; Hefele assigns it to the second half of the third century, but Drey gives a later date.—R.]

74. If a bishop be accused of any crime by credible and faithful persons, it is necessary that he be cited by the bishops; and if he comes and makes his apology, and yet is convicted, let his punishment be determined. But if, when he is cited, he does not obey, let him be cited a second time, by two bishops sent to him. But if even then he despises them, and will not come, let the synod pass what sentence they please against him, that he may not appear to gain advantage by avoiding their judgment.  264  [Hefele thinks both this and the following canon to be later than the Nicæan Council. Drey, however, derives Canon 74 from the council at Chalcedon (a.d. 451), a view opposed by both Bickell and Hefele.—R.]

75. Do not ye receive an heretic in a testimony against a bishop; nor a Christian if he be single. For the law says, “In the mouth of two or three witnesses every word shall be established.”  265  Deut xix. 15. [According to Drey this canon is from the Council of Constantinople (sixth canon), in a.d. 381.—R.]

76. A bishop must not gratify his brother, or his son, or any other kinsman, with the episcopal dignity, or ordain whom he pleases; for it is not just to make heirs to episcopacy, and to gratify human affections in divine matters. For we must not put the Church of God under the laws of inheritance; but if any one shall do so, let his ordination be invalid, and let him be punished with suspension.  266  [Drey derives this from Canon 23, Synod of Antioch, a.d. 341.—R.]

77. If any one be maimed in an eye, or lame of his leg, but is worthy of the episcopal dignity, let him be made a bishop; for it is not a blemish of the body that can defile him, but the pollution of the soul.  267  [Hefele: “The Canons 77–79, inclusive, belong to the first three centuries of the Church; their origin is unknown.”—R.]

78. But if he be deaf and blind, let him not be made a bishop; not as being a defiled person, but that the ecclesiastical affairs may not be hindered.

79. If any one hath a demon, let him not be made one of the clergy. Nay, let him not pray with the faithful; but when he is cleansed, let him be received; and if he be worthy, let him be ordained.  268  [Comp. Apostolic Constitutions, viii. 32, p. 495, from which this may have been taken.—R.]

80. It is not right to ordain him bishop presently who is just come in from the Gentiles, and baptized; or from a wicked mode of life: for it is unjust that he who has not yet afforded any trial of himself should be a teacher of others, unless it anywhere happens by divine grace.  269  [Drey regards Canon 80 as an imitation of the second canon of Nicæa, which is, however, much fuller; comp. Hefele, i. p. 377. On the principle, comp. 1 Tim. iii. 6 and similar passages.—R.]

81. We have said that a bishop ought not to let himself into public administrations, but to attend on all opportunities upon the necessary affairs of the Church.  270  Can. iv. prius. Either therefore let him agree not to do so, or let him be deprived. For, “no one can serve two masters,”  271  Matt. vi. 24. according to the Lord’s admonition.  272  [The contents of this canon point to a late date. Drey regards it as an abridgment of the third canon of Chalcedon (a.d. 451).—R.]

82. We do not permit servants to be ordained into the clergy without their masters’ consent; for this would grieve those that owned them. For such a practice would occasion the subversion of families. But if at any time a servant appears worthy to be ordained into an high office, such as our Onesimus appeared to be, and if his master allows of it, and gives him his freedom, and dismisses him from his house, let him be ordained.  273  [Of unknown origin and date.—R.]

83. Let a bishop, or presbyter, or deacon, who goes to the army, and desires to retain both the Roman government and the sacerdotal administration, be deprived. For “the things of Cæsar belong to Cæsar, and the things of God to God.”  274  Matt. xxii. 21. [This also Drey traces to the Council of Chalcedon, a.d. 451 (Canon 7); but Hefele opposes this view here, as in the case of the other canons (30, 67, 74, 81) which Drey derives from that source.—R.]

84. Whosoever shall abuse the king  275  [Or rather, “the emperor” (βασιλἐα having that sense). Hefele refers this to the time of the Arian struggle, when the emperors were involved in ecclesiastical controversies.—R.] or the governor unjustly, let him suffer punishment; and if he be a clergyman, let him be deprived; but if he be a layman, let him be suspended.

85. Let the following books be esteemed venerable and holy by you, both of the clergy and laity. Of the Old Covenant: the five books of Moses—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; one of Joshua the son of Nun, one of the Judges, one of Ruth, four of the Kings, two of the Chronicles, two of Ezra, one of Esther,  one of Judith , three of the Maccabees, one of Job, one hundred and fifty psalms; three books of Solomon—Proverbs, Ecclesiastes, and the Song of Songs; sixteen prophets. And besides these, take care that your young persons learn the Wisdom of the very learned Sirach. But our sacred books, that is, those of the New Covenant, are these: the four Gospels of Matthew, Mark, Luke, and John; the fourteen Epistles of Paul; two Epistles of Peter, three of John, one of James, one of Jude; two Epistles of Clement; and the Constitutions dedicated to you the bishops by me Clement, in eight books; which it is not fit to publish before all, because of the mysteries contained in them; and the Acts of us the Apostles.  276  [Hefele: “This is probably the least ancient canon in the whole collection.” With this opinion there is general concurrence, since the mention of the Constitutions among the canonical books indicates the hand of the last compiler of that collection of writings. Whoever he was, he was not Clement of Rome.—R.]

[47] αʹ. Ἐπίσκοπος τοίνυν ὑπὸ ἐπισκόπων χειροτονεῖται δύο ἢ τριῶν, πρεσβύτερος ὑπὸ ἑνὸς ἐπισκόπου καὶ διάκονος καὶ οἱ λοιποὶ κληρικοί. βʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος παρὰ τὴν ὑπὸ τοῦ Κυρίου διάταξιν τὴν ἐπὶ τῇ θυσίᾳ προσενέγκῃ ἕτερά τινα ἢ μέλι ἐπὶ τὸ τοῦ Θεοῦ θυσιαστήριον ἢ γάλα ἢ ἀντὶ οἴνου σίκερα ἐπιτηδευτὰ ἢ ὄρνεις ἢ ζῷά τινα ἢ ὄσπρια, παρὰ τὴν διάταξιν, καθαιρείσθω. γʹ. Τῷ καιρῷ τῷ δέοντι πλὴν νέων χίδρων ἢ σταφυλῆς μὴ ἐξὸν ἔστω προσάγεσθαί τι πρὸς τὸ θυσιαστήριον, καὶ ἔλαιον εἰς τὴν ἁγίαν λυχνίαν καὶ θυμίαμα τῷ καιρῷ τῆς θείας προσφορᾶς. δʹ. Ἡ ἄλλη πᾶσα ὀπώρα εἰς οἶκον ἀποστελλέσθω ἀπαρχὴ τῷ ἐπισκόπῳ καὶ τοῖς πρεσβυτέροις, ἀλλὰ μὴ πρὸς τὸ θυσιαστήριον: δῆλον δὲ ὡς ὁ ἐπίσκοπος καὶ οἱ πρεσβύτεροι ἐπιμερίζουσιν καὶ τοῖς διακόνοις καὶ τοῖς λοιποῖς κληρικοῖς. εʹ. Ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος τὴν ἑαυτοῦ γυναῖκα μὴ ἐκβαλλέτω προφάσει εὐλαβείας: ἐὰν δὲ ἐκβάλῃ, ἀφοριζέσθω, ἐπιμένων καθαιρείσθω. Ϛʹ. Ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος κοσμικὰς φροντίδας μὴ ἀναλαμβανέτω: εἰ δὲ μή, καθαιρείσθω. ζʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος τὴν ἁγίαν τοῦ πάσχα ἡμέραν πρὸ τῆς ἐαρινῆς ἰσημερίας μετὰ Ἰουδαίων ἐπιτελέσῃ, καθαιρείσθω. ηʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος ἢ ἐκ τοῦ καταλόγου τοῦ ἱερατικοῦ προσφορᾶς γενομένης μὴ μεταλάβοι, ἢ τὴν αἰτίαν εἰπάτω καί, ἐὰν ᾖ εὔλογος, συγγνώμης τυγχανέτω: ἢ ἐὰν μὴ λέγῃ, ἀφοριζέσθω, ὡς αἴτιος βλάβης γενηθεὶς τῷ λαῷ καὶ ὑπόνοιαν ἐμποιήσας κατὰ τοῦ προσενέγκαντος ὡς μὴ ὑγιῶς ἀνενεγκόντος. θʹ. Πάντας τοὺς εἰσιόντας πιστοὺς καὶ τῶν γραφῶν ἀκούοντας, μὴ παραμένοντας δὲ τῇ προσευχῇ καὶ τῇ ἁγίᾳ μεταλήψει, ὡς ἂν ἀταξίαν ἐμποιοῦντας τῇ Ἐκκλησίᾳ ἀφορίζεσθαι χρή. ιʹ. Εἴ τις ἀκοινωνήτῳ κἂν ἐν οἴκῳ συνεύξηται, οὗτος ἀφοριζέσθω. ιαʹ. Εἴ τις καθῃρημένῳ κληρικὸς ὢν ὡς κληρικῷ συνεύξηται, καθαιρείσθω καὶ αὐτός. ιβʹ. Εἴ τις κληρικὸς ἢ λαϊκός, ἀφωρισμένος ἤτοι δεκτός, ἀπελθὼν ἐν ἑτέρᾳ πόλει δεχθῇ ἄνευ γραμμάτων συστατικῶν, ἀφοριζέσθωσαν οἱ δεξάμενοι καὶ ὁ δεχθείς. ιγʹ. Εἰ δὲ ἀφωρισμένος ᾖ, ἐπιτεινέσθω αὐτῷ ὁ ἀφορισμὸς ὡς ψευσαμένῳ καὶ ἀπατήσαντι Ἐκκλησίαν Θεοῦ. ιδʹ. Ἐπίσκοπον μὴ ἐξεῖναι καταλείψαντα τὴν ἑαυτοῦ παροικίαν ἑτέρᾳ ἐπιπηδᾶν, κἂν ὑπὸ πλειόνων ἀναγκάζηται, εἰ μή τις εὔλογος αἰτία ᾖ ἡ τοῦτο βιαζομένη αὐτὸν ποιεῖν, ὡς πλεῖόν τι κέρδος δυναμένου αὐτοῦ τοῖς ἐκεῖσε λόγῳ εὐσεβείας συμβάλλεσθαι: καὶ τοῦτο δὲ οὐκ ἀφ' ἑαυτοῦ, ἀλλὰ κρίσει πολλῶν ἐπισκόπων καὶ παρακλήσει μεγίστῃ. ιεʹ. Εἴ τις πρεσβύτερος ἢ διάκονος ἢ ὅλως τοῦ καταλόγου τῶν κληρικῶν, ἀπολείψας τὴν ἑαυτοῦ παροικίαν, εἰς ἑτέραν ἀπέλθοι καὶ παντελῶς διαστὰς διατρίβοι ἐν ἄλλῃ παροικίᾳ παρὰ γνώμην τοῦ ἰδίου ἐπισκόπου: τοῦτον κελεύομεν μηκέτι λειτουργεῖν, εἰ μάλιστα προσκαλουμένου αὐτὸν ἐπανελθεῖν τοῦ ἐπισκόπου οὐχ ὑπήκουσεν, ἐπιμένων τῇ ἀταξίᾳ: ὡς λαϊκὸς μέντοι ἐκεῖσε κοινωνείτω. ιϚʹ. Εἰ δὲ ὁ ἐπίσκοπος, παρ' ᾧ τυγχάνουσιν, παρ' οὐδὲν ἡγησάμενος τὴν κατ' αὐτῶν ὁρισθεῖσαν ἀργίαν, δέξηται αὐτοὺς ὡς κληρικούς, ἀφοριζέσθω ὡς διδάσκαλος ἀταξίας. ιζʹ. Ὁ δυσὶ γάμοις συμπλακεὶς μετὰ τὸ βάπτισμα ἢ παλλακὴν κτησάμενος οὐ δύναται εἶναι ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος ἢ ὅλως τοῦ καταλόγου τοῦ ἱερατικοῦ. ιηʹ. Ὁ χήραν λαβὼν καὶ ἐκβεβλημένην ἢ ἑταίραν ἢ οἰκέτιν ἢ τῶν ἐπὶ τῆς σκηνῆς οὐ δύναται εἶναι ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος ἢ ὅλως τοῦ καταλόγου τοῦ ἱερατικοῦ. ιθʹ. Ὁ δύο ἀδελφὰς ἀγαγόμενος ἢ ἀδελφιδῆν οὐ δύναται εἶναι κληρικός. κʹ. Κληρικὸς ἐγγύας διδοὺς καθαιρείσθω. καʹ. Εὐνοῦχος εἰ μὲν ἐξ ἐπηρείας ἀνθρώπων ἐγένετό τις ἢ ἐν διωγμῷ ἀφῃρέθη τὰ ἀνδρῶν ἢ οὕτως ἔφυ, καὶ ἔστιν ἄξιος ἐπισκοπῆς, γινέσθω. κβʹ. Ὁ ἀκρωτηριάσας ἑαυτὸν μὴ γινέσθω κληρικός: αὐτοφονευτὴς γάρ ἐστιν καὶ τῆς τοῦ Θεοῦ δημιουργίας ἐχθρός. κγʹ. Εἴ τις κληρικὸς ὢν ἑαυτὸν ἀκρωτηριάσῃ, καθαιρείσθω: φονεὺς γάρ ἐστιν ἑαυτοῦ. κδʹ. Λαϊκὸς ἑαυτὸν ἀκρωτηριάσας ἀφοριζέσθω ἔτη τρία: ἐπίβουλος γάρ ἐστιν τῆς ἑαυτοῦ ζωῆς. κεʹ. Ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος ὁ πορνείᾳ ἢ ἐπιορκίᾳ ἢ κλοπῇ ἁλοὺς καθαιρείσθω, καὶ μὴ ἀφοριζέσθω: λέγει γὰρ ἡ γραφή: »Οὐκ ἐκδικήσει Κύριος δὶς ἐπὶ τὸ αὐτό«. Ὡσαύτως καὶ οἱ λοιποὶ κληρικοί. κϚʹ. Τῶν εἰς κλῆρον παρελθόντων ἀγάμων κελεύομεν βουλομένους γαμεῖν ἀναγνώστας καὶ ψάλτας μόνους. κζʹ. Ἐπίσκοπον ἢ πρεσβύτερον ἢ διάκονον τύπτοντα πιστοὺς ἁμαρτήσαντας ἢ ἀπίστους ἀδικήσαντας καὶ διὰ τῶν τοιούτων φοβεῖν ἐθέλοντα καθαιρεῖσθαι προστάσσομεν: οὐδαμοῦ γὰρ ἡμᾶς ὁ Κύριος τοῦτο ἐδίδαξεν, τοὐναντίον δὲ αὐτὸς τυπτόμενος οὐκ ἀντέτυπτεν, λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει. κηʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος, καθαιρεθεὶς δικαίως ἐπὶ ἐγκλήμασι φανεροῖς, τολμήσειεν ἐφάψασθαι τῆς ποτε ἐγχειρισθείσης αὐτῷ λειτουργίας, οὗτος παντάπασιν ἐκκοπτέσθω τῆς Ἐκκλησίας. κθʹ. Εἴ τις ἐπίσκοπος διὰ χρημάτων τῆς ἀξίας ταύτης ἐγκρατὴς γένηται ἢ πρεσβύτερος ἢ διάκονος, καθαιρείσθω καὶ αὐτὸς καὶ ὁ χειροτονήσας, καὶ ἐκκοπτέσθω παντάπασιν καὶ τῆς κοινωνίας, ὡς Σίμων ὁ μάγος ὑπ' ἐμοῦ Πέτρου. λʹ. Εἴ τις ἐπίσκοπος, κοσμικοῖς ἄρχουσι χρησάμενος, δι' αὐτῶν ἐγκρατὴς Ἐκκλησίας γένηται, καθαιρείσθω καὶ ἀφοριζέσθω, καὶ οἱ κοινωνοῦντες αὐτῷ πάντες. λαʹ. Εἴ τις πρεσβύτερος, καταφρονήσας τοῦ ἰδίου ἐπισκόπου, χωρὶς συναγάγῃ καὶ θυσιαστήριον ἕτερον πήξῃ, μηδὲν κατεγνωκὼς τοῦ ἐπισκόπου ἐν εὐσεβείᾳ καὶ δικαιοσύνῃ καθαιρείσθω ὡς φίλαρχος, τύραννος γάρ ἐστιν, καὶ οἱ λοιποὶ κληρικοί, ὅσοι ἂν αὐτῷ προσθῶνται: οἱ δὲ λαϊκοὶ ἀφοριζέσθωσαν. Ταῦτα δὲ μετὰ μίαν καὶ δευτέραν ἢ καὶ τρίτην τοῦ ἐπισκόπου παράκλησιν γινέσθω. λβʹ. Εἴ τις πρεσβύτερος ἢ διάκονος ὑπὸ ἐπισκόπου γένηται ἐν ἀφορισμῷ, τοῦτον μὴ ἐξεῖναι παρ' ἑτέρου δεχθῆναι, ἀλλ' ἢ παρὰ τοῦ ἀφορίσαντος αὐτόν, εἰ μὴ ἂν κατὰ συγκυρίαν τελευτήσῃ ὁ ἀφορίσας αὐτὸν ἐπίσκοπος. λγʹ. Μηδένα τῶν ξένων ἐπισκόπων ἢ πρεσβυτέρων ἢ διακόνων ἄνευ συστατικῶν προσδέχεσθε γραμμάτων: καὶ ἐπιφερομένων δὲ αὐτῶν ἀνακρινέσθωσαν, καὶ ἐὰν μὲν ὦσιν κήρυκες τῆς εὐσεβείας, προσδεχέσθωσαν, εἰς δὲ μήγε, τὰ πρὸς τὰς χρείας αὐτοῖς ἐπιχορηγήσαντες εἰς κοινωνίαν αὐτοὺς μὴ προσδέξησθε: πολλὰ γὰρ καὶ κατὰ συναρπαγὴν γίνεται. λδʹ. Τοὺς ἐπισκόπους ἑκάστου ἔθνους εἰδέναι χρὴ τὸν ἐν αὐτοῖς πρῶτον καὶ ἡγεῖσθαι αὐτὸν ὡς κεφαλὴν καὶ μηδέν τι περιττὸν πράττειν ἄνευ τῆς ἐκείνου γνώμης, ἐκεῖνα δὲ μόνα ἕκαστον, ὅσα τῇ αὐτοῦ παροικίᾳ ἐπιβάλλει καὶ ταῖς ὑπ' αὐτὴν χώραις: ἀλλὰ μηδὲ ἐκεῖνος ἄνευ τῆς πάντων γνώμης ποιείτω τι: οὕτω γὰρ ὁμόνοια ἔσται, καὶ δοξασθήσεται ὁ Θεὸς διὰ Χριστοῦ ἐν τῷ ἁγίῳ Πνεύματι. λεʹ. Ἐπίσκοπον μὴ τολμᾶν ἔξω τῶν ἑαυτοῦ ὅρων χειροτονίας ποιεῖσθαι εἰς τὰς μὴ ὑποκειμένας αὐτῷ πόλεις καὶ χώρας: εἰ δὲ ἐλεγχθείη τοῦτο πεποιηκὼς παρὰ τὴν τῶν κατεχόντων τὰς πόλεις ἐκείνας ἢ τὰς χώρας γνώμην, καθαιρείσθω καὶ αὐτὸς καὶ οὓς ἐχειροτόνησεν. λϚʹ. Εἴ τις χειροτονηθεὶς ἐπίσκοπος μὴ καταδέχοιτο τὴν λειτουργίαν καὶ τὴν φροντίδα τοῦ λαοῦ τὴν ἐγχειρισθεῖσαν αὐτῷ, τοῦτον ἀφωρισμένον τυγχάνειν, ἕως ἂν καταδέξηται: ὡσαύτως καὶ πρεσβύτερος καὶ διάκονος. Εἰ δὲ ἀπελθὼν μὴ δεχθείη, οὐ παρὰ τὴν ἑαυτοῦ γνώμην, ἀλλὰ παρὰ τὴν τοῦ λαοῦ μοχθηρίαν, αὐτὸς μὲν ἔστω ἐπίσκοπος, ὁ δὲ κλῆρος τῆς πόλεως ἀφοριζέσθω, ὅτι τοιούτου λαοῦ ἀνυποτάκτου παιδευταὶ οὐκ ἐγένοντο. λζʹ. Δεύτερον τοῦ ἔτους σύνοδος γινέσθω τῶν ἐπισκόπων, καὶ ἀνακρινέτωσαν ἀλλήλους τὰ δόγματα τῆς εὐσεβείας, καὶ τὰς ἐμπιπτούσας ἐκκλησιαστικὰς ἀντιλογίας διαλυέτωσαν: ἅπαξ μὲν τῇ τετάρτῃ ἑβδομάδι τῆς Πεντηκοστῆς, δεύτερον δὲ Ὑπερβερεταίου δωδεκάτῃ. ληʹ. Πάντων τῶν ἐκκλησιαστικῶν πραγμάτων ὁ ἐπίσκοπος ἐχέτω τὴν φροντίδα, καὶ διοικείτω αὐτὰ ὡς Θεοῦ ἐφορῶντος: μὴ ἐξεῖναι δὲ αὐτῷ σφετερίζεσθαί τι ἐξ αὐτῶν ἢ συγγενέσιν ἰδίοις τὰ τοῦ Θεοῦ χαρίζεσθαι: εἰ δὲ πένητες ὦσιν, ἐπιχορηγείτω ὡς πένησιν, ἀλλὰ μὴ προφάσει τούτων τὰ τῆς Ἐκκλησίας ἀπεμπολείτω. λθʹ. Οἱ πρεσβύτεροι καὶ οἱ διάκονοι ἄνευ γνώμης τοῦ ἐπισκόπου μηδὲν ἐπιτελείτωσαν: αὐτὸς γάρ ἐστιν ὁ πεπιστευμένος τὸν λαὸν Κυρίου καὶ τὸν ὑπὲρ τῶν ψυχῶν αὐτῶν λόγον ἀπαιτηθησόμενος. μʹ. Ἔστω φανερὰ τὰ ἴδια τοῦ ἐπισκόπου πράγματα, εἴγε καὶ ἴδια ἔχει, καὶ φανερὰ τὰ κυριακά, ἵνα ἐξουσίαν ἔχῃ τῶν ἰδίων τελευτῶν ὁ ἐπίσκοπος ὡς βούλεται καὶ οἷς βούλεται καταλεῖψαι, καὶ μὴ προφάσει τῶν ἐκκλησιαστικῶν πραγμάτων διαπίπτειν τὰ τοῦ ἐπισκόπου ἔσθ' ὅτε γυναῖκα καὶ παῖδας κεκτημένου ἢ συγγενεῖς ἢ οἰκέτας: δίκαιον γὰρ τοῦτο παρὰ Θεῷ καὶ ἀνθρώποις, τὸ μήτε τὴν Ἐκκλησίαν ζημίαν τινὰ ὑπομένειν ἀγνοίᾳ τῶν τοῦ ἐπισκόπου πραγμάτων, μήτε τὸν ἐπίσκοπον ἢ τοὺς αὐτοῦ συγγενεῖς προφάσει τῆς Ἐκκλησίας δημεύεσθαι, ἢ καὶ εἰς πράγματα ἐμπίπτειν τοὺς αὐτῷ διαφέροντας, καὶ τὸν αὐτοῦ θάνατον δυσφημίᾳ περιβάλλεσθαι. μαʹ. Προστάσσομεν τὸν ἐπίσκοπον ἐξουσίαν ἔχειν τῶν τῆς Ἐκκλησίας πραγμάτων: εἰ γὰρ τὰς τιμίας τῶν ἀνθρώπων ψυχὰς αὐτῷ πιστευτέον, πολλῷ ἂν δέοι περὶ τῶν χρημάτων ἐντέλλεσθαι, ὥστε κατὰ τὴν αὐτοῦ ἐξουσίαν πάντα διοικεῖσθαι τοῖς δεομένοις διὰ τῶν πρεσβυτέρων καὶ τῶν διακόνων καὶ ἐπιχορηγεῖσθαι μετὰ φόβου Θεοῦ καὶ πάσης εὐλαβείας, μεταλαμβάνειν δὲ καὶ αὐτὸν τῶν δεόντων, εἴγε δέοιτο, εἰς τὰς ἀναγκαίας αὐτοῦ καὶ τῶν ἐπιξενουμένων ἀδελφῶν χρείας, ὡς κατὰ μηδένα τρόπον αὐτοὺς ὑστερεῖσθαι. Ὁ γὰρ νόμος τοῦ Θεοῦ διετάξατο τοὺς τῷ θυσιαστηρίῳ παραμένοντας ἐκ τοῦ θυσιαστηρίου τρέφεσθαι, ἐπείπερ οὐδὲ στρατιώτης ἰδίοις ὀψωνίοις ὅπλα κατὰ πολεμίων ἐπιφέρεται. μβʹ. Ἐπίσκοπον ἢ πρεσβύτερον ἢ διάκονον κύβοις σχολάζοντα καὶ μέθαις ἢ παυσάσθαι ἢ καθαιρείσθαι. μγʹ. Ὑποδιάκονος ἢ ἀναγνώστης ἢ ψάλτης τὰ ὅμοια ποιῶν ἢ παυσάσθω ἢ ἀφοριζέσθω: ὡσαύτως καὶ λαϊκός. μδʹ. Ἐπίσκοπος ἢ πρεσβύρετος ἢ διάκονος τόκους ἀπαιτῶν τοὺς δανεισαμένους ἢ παυσάσθω ἢ καθαιρείσθω. μεʹ. Ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος αἱρετικοῖς συνευξάμενοι μόνον ἀφοριζέσθωσαν: εἰ δὲ καὶ ἐπέτρεψαν αὐτοῖς ὡς κληρικοῖς ἐνεργῆσαι, καθαιρείσθωσαν. μϚʹ. Ἐπίσκοπον ἢ πρεσβύτερον αἱρετικῶν δεξαμένους βάπτισμα ἢ θυσίαν καθαιρεῖσθαι προστάσσομεν. »Τίς γὰρ συμφώνησις Χριστοῦ πρὸς Βελίαρ; Ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου;« μζʹ. Ἐπίσκοπος ἢ πρεσβύτερος τὸν κατὰ ἀλήθειαν ἔχοντα βάπτισμα ἐὰν ἄνωθεν βαπτίσῃ, ἢ τὸν μεμολυσμένον παρὰ τῶν ἀσεβῶν ἐὰν μὴ βαπτίσῃ, καθαιρείσθω ὡς γελῶν τὸν σταυρὸν καὶ τὸν τοῦ Κυρίου θάνατον καὶ μὴ διακρίνων ἱερέας ψευδιερέων. μηʹ. Εἴ τις λαϊκὸς τὴν ἑαυτοῦ γυναῖκα ἐκβαλὼν ἑτέραν λάβοι ἢ παρὰ ἄλλου ἀπολελυμένην, ἀφοριζέσθω. μθʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος κατὰ τὴν τοῦ κυρίου διάταξιν μὴ εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα βαπτίσῃ, ἀλλὰ εἰς τρεῖς ἀνάρχους ἢ εἰς τρεῖς υἱοὺς ἢ εἰς τρεῖς παρακλήτους, καθαιρείσθω. νʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος μὴ τρία βαπτίσματα μιᾶς μυήσεως ἐπιτελέσῃ, ἀλλὰ ἓν βάπτισμα τὸ εἰς τὸν θάνατον τοῦ Κυρίου διδόμενον, καθαιρείσθω: οὐ γὰρ εἶπεν ὁ Κύριος ἡμῖν: »Εἰς τὸν θάνατόν μου βαπτίσατε«, ἀλλά: »Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος.« Διδασκέσθω μέντοι ὁ βαπτιζόμενος, ὅτι [ὁ ἀγέννητος Θεὸς] οὐκ ἐσταυρώθη οὔτε γέννησιν ἀνθρώπου ὑπέμεινεν, [ἀβασίλευτος ὢν οὐδὲ ἄλλου θελήσει ἢ γνώμῃ ὑποχείριος]: οὔτε δὲ [ὁ παράκλητος] ἄνθρωπος ἐγένετο [καὶ οὕτως ἦλθεν εἰς τόνδε τὸν κόσμον] ἀλλ' οὔτε τὸ πάθος ὑπέστη [ὁ ἄσαρκος]: οὐ γὰρ ἐσαρκώθη: ἐλυτρώσατο δὲ τὸν κόσμον τῆς ἐπικειμένης ὀργῆς [μόνος] ὁ μονογενὴς Υἱός: ἐνηνθρώπησε γὰρ φιλανθρωπίᾳ, ἑαυτῷ σῶμα ἐκ παρθένου ἀναπλάσας _»Ἡ γὰρ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον«_ὡς δημιουργός: σταυρὸν δὲ ὑπέμεινεν ἑκὼν [συγχωρήσει Πατρός], ἐξείλατο δὲ τὸν κόσμον τῆς ἐπικειμένης ὀργῆς [ὡς ἀρχιερεύς]. Βαπτιζόμεθα οὖν εἰς τὸ ὄνομα τοῦ Πατρός, οὐχ ὡς ἀνθρώπου γενομένου ἢ παθόντος, [οὐχ ὡς ἀρχιερέως τινός, ἀλλ' ὡς αὐθέντου, εὐδοκήσαντος μὲν τῇ γεννήσει, συγχωρήσαντος δὲ τὸ πάθος, προσδεξαμένου δὲ τὴν μεσιτείαν τοῦ ἀρχιερέως]: εἰς δὲ τὸ ὄνομα τοῦ Υἱοῦ [οὐχ ὡς αὐθέντου, οὐχ ὡς προσδεξαμένου, οὐχ ὡς συγχωρήσαντος, ἀλλ'] ὡς ὑποστάντος γέννησιν, ὡς ὑπομείναντος σταυρόν, ὡς ἀποθανόντος καὶ ἀναστάντος: εἰς τὸ ὄνομα δὲ τοῦ [παρακλήτου, οὔτε ὡς Πατρὸς οὔτε ὡς Υἱοῦ ἀλλ' ὡς μαρτυροῦντος τῇ τε εὐδοκίᾳ τοῦ Θεοῦ καὶ τῇ συγχωρήσει καὶ τῇ ἐν πᾶσιν ὑπακοῇ τοῦ μονογενοῦς]. Οἱ δὲ μὴ οὕτω βαπτίζοντες ὡς ἀγνοοῦντες τὸ μυστήριον τῆς εὐσεβείας καθαιρείσθωσαν. Ὁ [γὰρ] τὸν Πατέρα πεπονθέναι λέγων ἀσεβεῖ Ἰουδαίων βαρύτερα, μετὰ Χριστοῦ καὶ τὸν Πατέρα προσηλῶν: ὁ δὲ τὸν Υἱὸν ἀρνούμενος τὸν μονογενῆ δι' ἡμᾶς σαρκωθῆναι καὶ σταυρὸν ὑπομεμενηκέναι θεομάχος ἐστὶ καὶ τῶν ἁγίων πολέμιος: ὁ δὲ τὸν [παράκλητον] Πατέρα ὀνομάζων ἢ Υἱὸν ἀνεπιστήμων ἐστὶ καὶ ἀνόητος, [τὸν διάκονον τοῦ μονογενοῦς συνδημιουργὸν καὶ συμπρονοητὴν καὶ συννομοθέτην καὶ συγκριτὴν καὶ συναίτιον τῆς ἀναστάσεως ἢ ἀρχιερέα ὁμότιμον τῷ Υἱῷ ἢ τῷ Πατρὶ ἀποδεικνύων, ἢ δύο ἀνάρχους δοξάζων ἢ δύο πατέρας λέγων, ἀνήκοος τοῦ λέγοντος: »Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστιν.« Ταῦτα] ἐφ' ἡμῶν γὰρ Σίμων ὁ μάγος ἐξηρεύξατο, σπάσας τῷ λαῷ πλάνον καὶ ἄστατον καὶ πονηρὸν εἰς ἑαυτὸν τὸ πνεῦμα, καὶ ἕνα τριώνυμον εἶναι φλυαρήσας τὸν Θεόν, ποτὲ δὲ καὶ τὸ πάθος τοῦ Χριστοῦ καὶ τὴν γέννησιν περικόψας. Ὑμεῖς οὖν, ὦ ἐπίσκοποι, εἰς ἕνα [Θεὸν] Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα τρίτον βαπτίσατε κατὰ τὴν τοῦ Κυρίου γνώμην καὶ τὴν ἡμετέραν ἐν Πνεύματι διάταξιν. ναʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος ἢ ὅλως ἐκ τοῦ καταλόγου τοῦ ἱερατικοῦ γάμου καὶ κρεῶν καὶ οἴνου οὐ δι' ἄσκησιν, ἀλλὰ διὰ βδελυρίαν ἀπέχεται, ἐπιλαθόμενος, ὅτι: »Πάντα καλὰ λίαν« καὶ ὅτι: »Ἄρσεν καὶ θῆλυ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον«, ἀλλὰ βλασφημῶν διαβάλλει τὴν δημιουργίαν, ἢ διορθούσθω ἢ καθαιρείσθω καὶ τῆς Ἐκκλησίας ἀποβαλλέσθω: ὡσαύτως καὶ λαϊκός. νβʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος τὸν ἐπιστρέφοντα ἀπὸ ἁμαρτίας οὐ προσδέχεται, ἀλλὰ ἀποβάλλεται, καθαιρείσθω, ὅτι λυπεῖ τὸν Χριστὸν τὸν εἰπόντα: »Χαρὰ γίνεται ἐν οὐρανῷ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι.« νγʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος ἐν ταῖς ἡμέραις τῶν ἑορτῶν οὐ μεταλαμβάνει κρεῶν ἢ οἴνου, καθαιρείσθω ὡς κεκαυτηριασμένος τὴν συνείδησιν καὶ αἴτιος σκανδάλου πολλοῖς γενόμενος. νδʹ. Εἴ τις κληρικὸς ἐν καπηλείῳ φωραθῇ ἐσθίων, ἀφοριζέσθω, παρὲξ τοῦ ἐν πανδοχείῳ ἐν ὁδῷ δι' ἀνάγκην καταλύειν. νεʹ. Εἴ τις κληρικὸς ὑβρίσει τὸν ἐπίσκοπον ἀδίκως, καθαιρείσθω. »Ἄρχοντα γάρ, φησί, τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς.« νϚʹ. Εἴ τις κληρικὸς ὑβρίσει πρεσβύτερον ἢ διάκονον, ἀφοριζέσθω. νζʹ. Εἴ τις κληρικὸς κωφὸν ἢ χωλὸν ἢ τυφλὸν ἢ τὰς βάσεις πεπηρωμένον χλευάσῃ, ἀφοριζέσθω: ὡσαύτως καὶ λαϊκός. νηʹ. Ἐπίσκοπος ἢ πρεσβύτερος ἀμελῶν τοῦ κλήρου ἢ τοῦ λαοῦ καὶ μὴ παιδεύων αὐτοὺς τὴν εὐσέβειαν ἀφοριζέσθω, ἢ ἐπιμένων τῇ ῥᾳθυμίᾳ καθαιρείσθω. νθʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος, τινὸς τῶν κληρικῶν ἐνδεοῦς ὄντος, μὴ ἐπιχορηγεῖ τὰ δέοντα, ἀφοριζέσθω: ἐπιμένων δὲ καθαιρείσθω, ὡς φονεὺς τοῦ ἀδελφοῦ αὐτοῦ. ξʹ. Εἴ τις τὰ ψευδεπίγραφα βιβλία τῶν ἀσεβῶν ὡς ἅγια ἐπὶ τῆς Ἐκκλησίας δημοσιεύει ἐπὶ λύπῃ τοῦ λαοῦ καὶ τοῦ κλήρου, καθαιρείσθω. ξαʹ. Εἴ τις κατηγορία γένηται κατὰ πιστοῦ πορνείας ἢ μοιχείας ἢ ἄλλης τινὸς ἀπηγορευμένης πράξεως καὶ ἐλεγχθῇ, εἰς κλῆρον μὴ προαγέσθω. ξβʹ. Εἴ τις κληρικὸς διὰ φόβον ἀνθρώπινον Ἰουδαίου ἢ Ἕλληνος ἢ αἱρετικοῦ ἀρνήσηται, εἰ μὲν τὸ ὄνομα τοῦ Χριστοῦ, ἀποβαλλέσθω, εἰ δὲ τὸ ὄνομα τοῦ κληρικοῦ, καθαιρείσθω: μετανοήσας δὲ ὡς λαϊκὸς προσδεχέσθω. ξγʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος ἢ ὅλως ἐκ τοῦ καταλόγου τοῦ ἱερατικοῦ φάγῃ κρέας ἐν αἵματι ψυχῆς αὐτοῦ ἢ θηριάλωτον ἢ θνησιμαῖον, καθαιρείσθω, τοῦτο γὰρ ὁ νόμος ἀπεῖπεν: ἐὰν δὲ λαϊκὸς ᾖ, ἀφοριζέσθω. ξδʹ. Εἴ τις κληρικὸς εὑρεθῇ τὴν κυριακὴν ἡμέραν ἢ τὸ σάββατον νηστεύων πλὴν τοῦ ἑνὸς σαββάτου, καθαιρείσθω: ἐὰν δὲ λαϊκός, ἀφοριζέσθω. ξεʹ. Εἴ τις κληρικὸς ἢ λαϊκὸς εἰσέλθοι εἰς συναγωγὴν Ἰουδαίων ἢ αἱρετικῶν προσεύξασθαι, καθαιρείσθω καὶ ἀφοριζέσθω. ξϚʹ. Εἴ τις κληρικὸς ἐν μάχῃ τινὰ κρούσας καὶ ἀπὸ τοῦ ἑνὸς κρούσματος ἀποκτείνῃ, καθαιρείσθω διὰ τὴν προπέτειαν αὐτοῦ: ἐὰν δὲ λαϊκὸς ᾖ, ἀφοριζέσθω. ξζʹ. Εἴ τις παρθένον ἀμνήστευτον βιασάμενος ἔχῃ, ἀφοριζέσθω: μὴ ἐξεῖναι δὲ αὐτῷ ἑτέραν λαμβάνειν, ἀλλ' ἐκείνην κατέχειν, ἣν καὶ ᾑρετίσατο, κἂν πενιχρὰ τυγχάνῃ. ξηʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος δευτέραν χειροτονίαν δέξηται παρά τινος, καθαιρείσθω καὶ αὐτὸς καὶ ὁ χειροτονήσας, εἰ μὴ δείξῃ παρὰ αἱρετικῶν αὐτὸν ἔχειν τὴν χειροτονίαν: τοὺς γὰρ παρὰ τοιούτων βαπτισθέντας ἢ χειροτονηθέντας οὔτε πιστοὺς οὔτε κληρικοὺς εἶναι δυνατόν. ξθʹ. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος ἢ ὑποδιάκονος ἢ ἀναγνώστης ἢ ψάλτης τὴν ἁγίαν τεσσαρακοστὴν οὐ νηστεύει ἢ παρασκευὴν ἢ τετράδα, καθαιρείσθω, ἐκτὸς εἰ μὴ δι' ἀσθένειαν σωματικὴν ἐμποδίζοιτο: ἐὰν δὲ λαϊκὸς ᾖ, ἀφοριζέσθω. οʹ. Εἴ τις ἐπίσκοπος ἢ ἄλλος κληρικὸς νηστεύει μετὰ Ἰουδαίων ἢ ἑορτάζει μετ' αὐτῶν ἢ δέχεται αὐτῶν τὰ τῆς ἑορτῆς ξένια, οἷον ἄζυμα ἤ τι τοιοῦτον, καθαιρείσθω: εἰ δὲ λαϊκός, ἀφοριζέσθω. οαʹ. Εἴ τις Χριστιανὸς ἔλαιον ἀπενέγκοι εἰς ἱερὸν ἐθνῶν ἢ εἰς συναγωγὴν Ἰουδαίων ἢ λύχνους, ἀφοριζέσθω. οβʹ. Εἴ τις κληρικὸς ἢ λαϊκὸς ἀπὸ τῆς ἁγίας ἐκκλησίας ἀφέληται κηρὸν ἢ ἔλαιον, ἀφοριζέσθω καὶ τὸ ἐπίπεμπτον προστιθέτω μεθ' οὗ ἔλαβεν. ογʹ. Σκεῦος ἀργύρου ἢ χρυσοῦ ἢ ὀθόνης ἁγιασθὲν μηδεὶς ἔτι εἰς οἰκείαν χρῆσιν σφετεριζέσθω, παράνομον γάρ: εἰ δέ τις φωραθείη, ἐπιτιμάσθω ἀφορισμῷ. οδʹ. Ἐπίσκοπον κατηγορηθέντα ἐπί τινι ὑπὸ ἀξιοπίστων καὶ πιστῶν ἀνθρώπων, καλεῖσθαι αὐτὸν ἀναγκαῖον ὑπὸ τῶν ἐπισκόπων: κἂν μὲν ἀπαντήσῃ καὶ ὁμολογήσῃ, ἐλεγχθέντος αὐτοῦ ὁριζέσθω τὸ ἐπιτίμιον: ἐὰν δὲ καλούμενος μὴ ὑπακούσῃ, καλείσθω καὶ δεύτερον, ἀποστελλομένων ἐπ' αὐτὸν δύο ἐπισκόπων: ἐὰν δὲ καὶ οὕτως μὴ ὑπακούσῃ, καλείσθω καὶ τρίτον, δύο πάλιν ἐπισκόπων ἀποσταλέντων πρὸς αὐτόν: ἐὰν δὲ καὶ οὕτω καταφρονήσας μὴ ἀπαντήσῃ, ἡ σύνοδος ἀποφαινέσθω τὰ κατ' αὐτοῦ δόξαντα, ὅπως μὴ δόξῃ κερδαίνειν φυγοδικῶν. οεʹ. Εἰς μαρτυρίαν τὴν κατὰ ἐπισκόπου αἱρετικὸν μὴ προσδέχεσθε, ἀλλὰ μηδὲ πιστὸν ἕνα: »Ἐπὶ στόματος γὰρ δύο ἢ τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα.« οϚʹ. Ὅτι μὴ χρὴ τὸν ἐπίσκοπον τῷ ἀδελφῷ ἢ τῷ υἱῷ ἢ ἑτέρῳ συγγενεῖ χαριζόμενον τὸ ἀξίωμα τῆς ἐπισκοπῆς χειροτονεῖν οὓς αὐτὸς βούλεται: κληρονόμους γὰρ τῆς ἐπισκοπῆς αὐτοῦ ποιεῖσθαι οὐ δίκαιον, τὰ τοῦ Θεοῦ χαριζόμενον πάθει ἀνθρωπίνῳ: οὐ γὰρ τὴν τοῦ Θεοῦ Ἐκκλησίαν ὑπὸ κληρονομίαν ὀφείλει τιθέναι. Εἰ δέ τις τοῦτο ποιήσει, ἄκυρος μὲν ἔστω ἡ χειροτονία, αὐτὸς δὲ ἐπιτιμάσθω ἀφορισμῷ. οζʹ. Ἐάν τις ἀνάπηρος ᾖ τὸν ὀφθαλμὸν ἢ τὸ σκέλος πεπληγμένος, ἄξιος δὲ ᾖ εἰς ἐπισκοπήν, γινέσθω: οὐ γὰρ λώβη σώματος αὐτὸν μιαίνει, ἀλλὰ ψυχῆς μολυσμός. οηʹ. Κωφὸς δὲ ὢν καὶ τυφλὸς μὴ γινέσθω ἐπίσκοπος, οὐχ ὡς μεμιαμμένος, ἀλλ' ἵνα μὴ τὰ ἐκκλησιαστικὰ παρεμποδίζοιτο. οθʹ. Ἐάν τις δαίμονα ἔχῃ, κληρικὸς μὴ γινέσθω, ἀλλὰ μηδὲ τοῖς πιστοῖς συνευχέσθω: καθαρισθεὶς δὲ προσδεχέσθω, καὶ ἐὰν ᾖ ἄξιος, γινέσθω. πʹ. Τὸν ἐξ ἐθνικοῦ προσελθόντα καὶ βαπτισθέντα ἢ ἐκ φαύλης διαγωγῆς οὐ δίκαιον παραυτὰ προχειρίζεσθαι εἰς ἐπισκοπὴν ἄδικον γὰρ τὸν μηδέπω πεῖραν ἐπιδειξάμενον ἑτέρων εἶναι διδάσκαλον, εἰ μή που κατὰ θείαν χάριν τοῦτο γένηται. παʹ. Εἴπομεν, ὅτι μὴ χρὴ ἐπίσκοπον καθεῖναι ἑαυτὸν εἰς δημοσίας διοικήσεις, ἀλλὰ προσευκαιρεῖν ταῖς ἐκκλησιαστικαῖς χρείαις: εἰ δὲ μὴ, ἀποτιθέσθω. »Οὐδεὶς γὰρ δύναται δυσὶ κυρίοις δουλεύειν« κατὰ τὴν κυριακὴν παρακέλευσιν. πβʹ. Οἰκέτας εἰς κλῆρον προχειρίζεσθαι ἄνευ τῆς τῶν δεσποτῶν γνώμης οὐκ ἐπιτρέπομεν ἐπὶ λύπῃ τῶν κεκτημένων: οἴκων γὰρ ἀνατροπὴν τὸ τοιοῦτο ἐργάζεται. Εἰ δέ ποτε καὶ ἄξιος φανείη οἰκέτης πρὸς χειροτονίαν βαθμοῦ, οἷος Ὀνήσιμος ὁ ἡμέτερος ἐφάνη, καὶ συγχωροῦσιν οἱ δεσπόται καὶ ἐλευθεροῦσιν καὶ τοῦ οἴκου ἑαυτῶν ἐξαποστέλλουσιν, γινέσθω. πγʹ. Ἐπίσκοπον ἢ πρεσβύτερον ἢ διάκονον στρατείαις παραμένοντα καὶ ἀμφότερα ποιεῖν βουλόμενον, κατέχειν ῥωμαϊκὴν ἀρχὴν καὶ ἱερατικὴν διοικεῖν, καθαιρεῖν χρή: »Τὰ γὰρ καίσαρος καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ«. πδʹ. Ὅστις ὑβρίσει βασιλέα ἢ ἄρχοντα παρὰ τὸ δίκαιον, τιμωρίαν τιννύτω: καὶ εἰ μὲν κληρικός, καθαιρείσθω, εἰ δὲ λαϊκός, ἀφοριζέσθω. πεʹ. Ἔστω δὲ ὑμῖν πᾶσι κληρικοῖς καὶ λαϊκοῖς βιβλία σεβάσμια καὶ ἅγια τῆς μὲν παλαιᾶς διαθήκης Μωσέως πέντε: Ἰησοῦ δὲ τοῦ Ναυὴ ἕν, τῶν Κριτῶν ἕν, τῆς Ῥοὺθ ἕν, τῶν Βασιλειῶν τέσσαρα, Παραλειπομένων τῆς βίβλου τῶν ἡμερῶν δύο, Ἔσδρα δύο, Ἐσθὴρ ἕν, Ἰουδὶθ ἕν, Μακκαβαίων τέσσαρα, Ἰὼβ ἓν, βίβλος Ψαλμῶν ἑκατὸν πεντήκοντα καὶ ἑνός, Σολομῶντος βιβλία πέντε: Προφῆται δέκα ἕξ: ἔξωθεν ὑμῖν προσιστορείσθω μανθάνειν ὑμῶν τοὺς νέους τὰς Σοφίας τοῦ πολυμαθοῦς Σιράχ. Ἡμέτερα δέ, τοῦτ' ἔστι τῆς καινῆς διαθήκης, Εὐαγγέλια μὲν τέσσαρα, ὡς καὶ ἐν τοῖς προλαβοῦσιν εἴπομεν, Ματθαίου, Μάρκου, Λουκᾶ, Ἰωάννου: Παύλου ἐπιστολαὶ δεκατέσσαρες, Ἰακώβου μία, Ἰωάννου τρεῖς, Ἰούδα μία, Πέτρου δύο, Κλήμεντος δύο, καὶ αἱ Διαταγαὶ ὑμῖν τοῖς ἐπισκόποις δι' ἐμοῦ Κλήμεντος ἐν ὀκτὼ βιβλίοις προσπεφωνημέναι, ἃς οὐ χρὴ δημοσιεύειν ἐπὶ πάντων διὰ τὰ ἐν αὐταῖς μυστικά: καὶ αἱ Πράξεις ἡμῶν τῶν ἀποστόλων.