THE LIFE of ANTONY

THE CANONS OF THE COUNCIL OF ANCYRA

Κανόνες τῆς ἐν Ἀγκύρᾳ Τοπικῆς Συνόδου
Συνεκλήθη ἐν Ἀγκύρᾳ τῆς Γαλατίας
 314 μ.Χ.

Isti quidem canones seu regulae priores sunt Nicenis, sed ideo Niceni canones priores scribuntur propter auctoritatem magni et sancti concilii apud Niceam habiti.

Convenerunt autem in synodum memoratam Anchiram civitatem hi, qui infra scripti sunt: Marcellus Anchyritanus, Agricolaus Caesariensis, Lupus Tarsensis, Vitalis Antiochensis, Basilius Amasenus, Philadelphius Iuliopolitanus, Festulus Nicomedensis, ^{<V630, f. 79vb>} Heraclius Zelonensis, Petrus Iconiensis, Nunecius Laudocenus, ^{<E97, f. 248rb>} Sergianus Antiochenus Phisidiae, Narcisus Nerodiensis.

CANON I

DE PRESBYTERIS LAPSIS IN PERSECUTIONE

With regard to those presbyters who have offered sacrifices and afterwards returned to the conflict, not with hypocrisy, but in sincerity, it has seemed good that they may retain the honour of their chair; provided they had not used management, arrangement, or persuasion, so as to appear to be subjected to the torture, when it was applied only in seeming and pretence. Nevertheless it is not lawful for them to make the oblation, nor to preach, nor in short to perform any act of sacerdotal function.

I Presbyteros, qui immolaverunt ^{<W411, f. 9r>} et postea iterum certamen inierunt, si hoc ipsum ex fide et non aliquo argumento sibimet praeparantes egerunt, ut iterum teneri viderentur aut tormentis subici tamquam putentur inviti, si ex fide ergo luctati sunt et non ex compacto ad ostentationem, ut offerentur, ipsi fecerunt. Hos placuit honorem quidem sedis propriae retinere, offerre autem illis et sermonem ad populum facere aut aliquibus sacerdotalibus officiis fungi non liceat.

Πρεσβυτέρους τοὺς ἐπιθύσαντας, εἶτα ἀναπαλαίσαντας, μήτε ἐκ μεθόδου τινός, ἀλλ᾽ ἐξ ἀληθείας, μήτε προκατασκευάσαντας, καὶ ἐπιτηδεύσαντας, καὶ πείσαντας, ἵνα δόξωσι μὲν βασάνοις ὑποβάλλεσθαι, ταύτας δὲ τῷ δοκεῖν καὶ τῷ σχήματι προσαχθῆναι· τούτους ἔδοξε, τῆς μὲν τιμῆς τῆς κατὰ τὴν καθέδραν μετέχειν· προσφέρειν δὲ αὐτούς, ἢ ὁμιλεῖν, ἢ ὅλως λειτουργεῖν τι τῶν ἱερατικῶν λειτουργιῶν, μὴ ἐξεῖναι.

CANON II

DE DIACONIBUS, QUI IMMOLAVERUNT

It is likewise decreed that deacons who have sacrificed and afterwards resumed the conflict, shall enjoy their other honours, but shall abstain from every sacred ministry, neither bringing forth the bread and the cup, nor making proclamations. Nevertheless, if any of the bishops shall observe in them distress of mind and meek humiliation, it shall be lawful to the bishops to grant more indulgence, or to take away [what has been granted].

II Diacones similiter, qui immolaverunt, postea autem iterum reluctati sunt, illos quidem honorem habere oportet,

cessare vero debere ab omni sacro ministerio ita, ut nec panem nec calicem offerant nec pronuntient, nisi forte aliqui episcoporum conscii sint laboris eorum et humilitatis et mansuetudinis et voluerint eis aliquid amplius tribuere vel adimere, penes ipsos ergo de his erit potestas.

Διακόνους ὁμοίως θύσαντας, μετὰ δὲ ταῦτα ἀναπαλαίσαντας, τὴν μὲν ἄλλην τιμὴν ἔχειν, πεπαῦσθαι δὲ αὐτοὺς πάσης τῆς ἱερᾶς λειτουργίας, τῆς τε τοῦ ἄρτον ἢ ποτήριον ἀναφέρειν, ἢ κηρύσσειν. Εἰ μέντοι τινές τῶν ἐπισκόπων τούτοις συνίδοιεν κάματόν τινα, ἢ ταπείνωσιν πρᾳότητος, καὶ ἐθέλοιεν πλέον τι διδόναι, ἢ ἀφαιρεῖν, ἐπ᾽ αὐτοῖς εἶναι τὴν ἐξουσίαν.

Canon III

DE CLERICIS SIVE LAICIS, QUORUM MANUS ALII CUM INIURIA SUPER IDOLORUM ^{<V1341, f. 11rb>} SACRIFICIA POSUERUNT

Those who have fled and been apprehended, or have been betrayed by their servants; or those who have been otherwise despoiled of their goods, or have endured tortures, or have been imprisoned and abused, declaring themselves to be Christians; or who have been forced to receive something which their persecutors violently thrust into their hands, or meat [offered to idols], continually professing that they were Christians; and who, by their whole apparel, and demeanour, and humility of life, always give evidence of grief at what has happened; these persons, inasmuch as they are free from sin, are not to be repelled from the communion; and if, through an extreme strictness or ignorance of some things, they have been repelled, let them forthwith be re-admitted. This shall hold good alike of clergy and laity. It has also been considered whether laymen who have fallen under the same compulsion may be admitted to orders, and we have decreed that, since they have in no respect been guilty, they may be ordained; provided their past course of life be found to have been upright.

III Qui fugientes tempore persecutionis compraehensi sunt vel a familiaribus seu a domesticis traditi et vel bona propria amiserunt vel sustinuerunt tormenta vel etiam carceribus inclusi sunt, et tamen proclamaverunt se esse christianos, quin etiam perseverante violentia ad id usque perducti sunt, ut manus eorum appraehensas et violenter attractas super sacrificia imponerent, illis scilicet perseverantibus in fide et christianos se esse vociferantibus, hoc ergo, quod eis invitis et aliis cogentibus contingit, si luctu et merore animi acerbe se ferre demonstrant ipsique humili per bonam conversationem habitu incedentes dolere se, quod inviti coacti sunt, doceant, hos tamquam inculpatos a communione non vetari. Si autem iam prohibiti sunt ab aliquibus a communione maioris diligentiae inquisitionis causa aut per aliquorum ignorantiam, ^{<E97, f. 248va>} statim recipi oportere. Hoc autem observari oportet ^{<V630, f. 80ra>} et de clericis et laicis omnibus. Laicos ^{<O93, f. 37vb>} sane, qui in similem necessitatis causam inciderunt, tamquam si nihil peccaverint, maxime si eos probabilis vita commendet, ad ordinationem recipi placuit.

Τοὺς φεύγοντας καὶ συλληφθέντας, ἢ ὑπὸ οἰκείων παραδοθέντας, ἢ ἄλλως τὰ ὑπάρχοντα ἀφαιρεθέντας, ἢ ὑπομείναντας βασάνους, ἢ εἰς δεσμωτήριον ἐμβληθέντας, βοῶντάς τε, ὅτι εἰσὶ Χριστιανοί, καὶ περισχισθέντας, ἢ τι εἰς τὰς χεῖρας πρὸς βίαν ἐμβαλλόντων τῶν βιαζομένων, ἢ βρῶμά τι πρὸς ἀνάγκην δεξαμένους, ὁμολογοῦντας δὲ διόλου ὅτι εἰσὶ Χριστιανοί, καὶ τὸ πένθος τοῦ συμβάντος ἀεὶ ἐπιδεικνυμένους τῇ πάσῃ καταστολῇ καὶ τῷ σχήματι, καὶ τῇ τοῦ βίου ταπεινότητί, τούτους, ὡς ἔξω ἁμαρτήματος ὄντας, τῆς κοινωνίας μὴ κωλύεσθαι· εἰ δὲ καὶ ἐκωλύθησαν ὑπό τινος, περισσοτέρας ἀκριβείας ἕνεκεν, ἢ καί τινων ἀγνοίᾳ, εὐθὺς προσδεχθῆναι. Τοῦτο δὲ ὁμοίως ἐπί τε τῶν ἐκ τοῦ κλήρου καὶ τῶν ἄλλων λαϊκῶν. Προσεξητάσθη δὲ κἀκεῖνο, εἰ δύνανται καὶ λαϊκοί, τῇ αὐτῇ ἀνάγκῃ ὑποπεσόντες, προάγεσθαι εἰς τάξιν· ἔδοξεν οὖν καὶ τούτους, ὡς μηδὲν ἡμαρτηκότας, εἰ καὶ ἡ προλαβοῦσα εὑρίσκοιτο ὀρθὴ τοῦ βίου πολιτεία, προχειρίζεσθαι.

Canon IV

DE HIS, QUI IN TEMPLIS IDOLORUM CENAVERUNT. DE QUIBUS SUPRA

Concerning those who have been forced to sacrifice, and who, in addition, have partaken of feasts in honour of the idols; as many as were haled away, but afterwards went up with a cheerful countenance, and wore their costliest apparel, and partook with indifference of the feast provided; it is decreed that all such be hearers for one year, and prostrators for three years, and that they communicate in prayers only for two years, and then return to full communion.

IIII De his, qui sacrificare coacti sunt, insuper in templis idolorum cenaverunt, si quis eorum cum habitu cultiore ad templa producti sunt atque ibi pretiosiori adhuc veste mutata cenae participes facti sunt idolorum indifferenter sumentes omnia, quae fuerant apposita, placuit inter ^{<W411, f. 9v>} audientes uno anno constitui, tribus autem aliis annis agere poenitentiam, sed ex ipso triennio per biennium tantummodo orationi communicare, tertio autem anno reconciliare sacramentis.

Περὶ τῶν πρὸς βίαν θυσάντων, ἐπὶ δὲ τούτοις καὶ τῶν δειπνησάντων εἰς τὰ εἴδωλα, ὅσοι μὲν ἀπαγόμενοι, καὶ σχήματι φαιδροτέρῳ ἀνῆλθον, καὶ ἐσθῆτι ἐχρήσαντο πολυτελεστέρα, καὶ μετέσχον τοῦ παρασκευασθέντος δείπνου ἀδιαφόρως, ἔδοξεν, ἐνιαυτὸν ἀκροᾶσθαι, ὑποπεσεῖν δὲ τρία ἔτη, εὐχῆς δὲ μόνης κοινωνῆσαι ἔτη δύο, καὶ τότε ἐλθεῖν ἐπὶ τὸ τέλειον.

Canon V

DE HIS, QUI TIMORE RITUS GENTILIUM PEREGERUNT

As many, however, as went up in mourning attire and sat down and ate, weeping throughout the whole entertainment, if they have fulfilled the three years as prostrators, let them be received without oblation; and if they did not eat, let them be prostrators two years, and in the third year let them communicate without oblation, so that in the fourth year they may be received into full communion. But the bishops have the right, after considering the character of their conversion, either to deal with them more leniently, or to extend the time. But, first of all, let their life before and since be thoroughly examined, and let the indulgence be determined accordingly.

V Quotquot autem ascenderunt templa cum veste lugubri et recumbentes inter alios manducaverunt flentes, si compleverint poenitentiam triennii tempus, sine oblatione suscipiantur ad communionem, id est, ut ipsi oblationem non offerant. Si autem perducti ad templa non manducaverunt, biennio maneant in poenitentia, tertio vero anno communicent, sed sine oblatione, ut dictum est, ut quarto iam anno perfectionem suam percipiant. ^{<V1341, f. 11va>} Episcopum autem hinc habere licentiam oportet, ut pro his peccata singulorum consideret et, prout viderit, conversationem, normam regulamque conversionis attribuat, id est, ut humanius agens secundum vitae modum tempus alicui breviare aut etiam prolixius, quod correctionis necessarium viderit, addere. Discutiatur autem omnium horum et praecedens vita et posterior, et ita circa eos sacerdotalis humanitas moderetur.

Ὅσοι δὲ ἀνῆλθον μετὰ ἐσθῆτος πενθικῆς, καὶ ἀναπεσόντες ἔφαγον, μεταξύ δι᾽ ὅλης τῆς ἀνακλίσεως δακρύοντες, εἰ ἐπλήρωσαν τὸν τῆς ὑποπτώσεως τριετῆ χρόνον, χωρὶς προσφορᾶς δεχθήτωσαν· εἰ δὲ μὴ ἔφαγον, δύο ὑποπεσόντες ἔτη, τῷ τρίτῳ κοινωνησάτωσαν ἔτει χωρὶς προσφορᾶς, ἵνα τὸ τέλειον τῇ τετραετίᾳ λάβωσι. Τοὺς δὲ ἐπισκόπους ἐξουσίαν ἔχειν τὸν τρόπον τῆς ἐπιστροφῆς δοκιμάσαντας, φιλανθρωπεύεσθαι, ἢ πλείονα προστιθέναι χρόνον. Πρὸ πάντων δέ, καὶ ὁ προάγων βίος, καὶ ὁ μετὰ ταῦτα, ἐξεταζέσθω, καὶ οὕτως ἡ φιλανθρωπία ἐπιμετρείσθω.

Canon VI

DE HIS, QUI IN LOCIS IDOLORUM MANDUCAVERUNT

Concerning those who have yielded merely upon threat of penalties and of the confiscation of their goods, or of banishment, and have sacrificed, and who till this present time have not repented nor been converted, but who now, at the time of this synod, have approached with a purpose of conversion, it is decreed that they be received as hearers till the Great Day, and that after the Great Day they be prostrators for three years, and for two years more communicate without oblation, and then come to full communion, so as to complete the period of six full years. And if any have been admitted to penance before this synod, let the beginning of the six years be reckoned to them from that time. Nevertheless, if there should be any danger or prospect of death whether from disease or any other cause, let them be received, but under limitation.

VI De his, qui minis tantum cesserint aut bonorum ablatione aut transportationis poena deterriti sacrificaverunt et nunc usque non poenituerunt neque conversi sunt, modo autem, id est, tempore huius synodi, se obtulerunt ^{<E97, f. 248vb>} conversionis suae consilium capientes, placuit eos usque ad magnum diem inter audientes suscipi, poenitentiam autem agere triennio et post duos alios annos sine oblatione communicare et ita demum sex annis completis ad perfectum pervenire. Quod si aliqui ante hoc concilium suscepti sunt ad poenitentiam, ex illo tempore imputabitur eis initium sexennii constituti. Quod si alicui horum quodlibet mortis periculum aut ex aegritudine aut ex aliqua causa acciderit, his communionem propter viaticum suum non negari.

Περὶ τῶν ἀπειλῇ μόνον εἰξάντων κολάσεων, καὶ ἀφαιρέσεως ὑπαρχόντων, ἢ μετοικίας, καὶ θυσάντων, καὶ μέχρι τοῦ παρόντος καιροῦ μὴ μετανοησάντων, μηδὲ ἐπιστρεψάντων, νῦν δὲ παρὰ τὸν καιρὸν τῆς συνόδου προσελθόντων, καὶ εἰς διάνοιαν τῆς ἐπιστροφῆς γενομένων, ἔδοξε μέχρι τῆς μεγάλης ἡμέρας εἰς ἀκρόασιν δεχθῆναι, καὶ μετὰ τὴν μεγάλην ἡμέραν ὑποπεσεῖν τρία ἔτη, καὶ μετὰ ἄλλα δύο ἔτη κοινωνῆσαι, χωρὶς προσφορᾶς, καὶ οὕτως ἐλθεῖν ἐπὶ τὸ τέλειον, ὥστε τὴν πᾶσαν ἑξαετίαν πληρῶσαι. Εἰ δέ τινες πρὸ τῆς συνόδου ταύτης ἐδέχθησαν εἰς μετάνοιαν, ἀπ᾽ ἐκείνου τοῦ χρόνου λελογίσθαι αὐτοῖς τὴν ἀρχὴν τῆς ἑξαετίας. Εἰ μέν τοι κίνδυνος καὶ θανάτου προσδοκία ἐκ νόσου, ἢ ἄλλης τινὸς προφάσεως συμβαίη, τούτους ἐπὶ ὅρῳ δεχθῆναι.

Canon VII

DE HIS, QUI FREQUENTER IDOLIS IMMOLAVERUNT

Concerning those who have partaken at a heathen feast in a place appointed for heathens, but who have brought and eaten their own meats, it is decreed that they be received after they have been prostrators two years; but whether with oblation, every bishop must determine after he has made examination into the rest of their life.

VII ^{<V630, f. 80rb>} De his, qui festis diebus paganorum in remotis eorum locis conviviis interfuerunt et suas nihilominus epulas ibidem portaverunt atque comederunt, placuit, ut post biennii poenitentiam suscipiantur, ita tamen, utrum aut cum oblatione recipiendi sint, an ad solam communionem admitti debeant, unusquisque episcoporum examinet vitam eorum et praeterita ac praesentia habita consideratione perpendat.

Περὶ τῶν συνεστιαθέντων ἐν ἐθνικῇ ἑορτῇ, ἐν τόπῳ ἀφωρισμένῳ τοῖς ἐθνικοῖς, ἴδια βρώματα ἐπικομισαμένων, καὶ φαγόντων, ἔδοξε διετίαν ὑποπεσόντας δεχθῆναι· τὸ δέ, εἰ χρὴ μετὰ τῆς προσφορᾶς ἕκαστον, τῶν ἐπισκόπων ἐστὶ δοκιμάσαι, καὶ τὸν ἄλλον βίον ἐφ᾽ ἑκάστου ἐξετάσαι.

Canon VIII

DE HIS, QUI VI COACTI IDOLIS IMMOLAVERUNT

Let those who have twice or thrice sacrificed under compulsion, be prostrators four years, and communicate without oblation two years, and the seventh year they shall be received to full communion.

VIII Hi autem, qui secundo et tertio sacrificaverunt vi coacti, quattuor annis sese ad poenitentiam submittant, duobus autem aliis sine oblatione communicent, septimo anno perfectionem recepturi communionis.

^{<W411, f. 10r>}

Οἱ δὲ δεύτερον καὶ τρίτον θύσαντες μετὰ βίας, τετρατίαν ὑποπεσέτωσαν, δύο δὲ ἔτη χωρὶς προσφορᾶς κοινωνησάτωσαν, καὶ τῷ ἑβδόμῳ τελείως δεχθήτωσαν.

Canon IX

 DE HIS, QUI ET ALIIS SACRIFICANDI CAUSAM ATTULERUNT

As many as have not merely apostatized, but have risen against their brethren and forced them [to apostatize], and have been guilty of their being forced, let these for three years take the place of hearers, and for another term of six years that of prostrators, and for another year let them communicate without oblation, in order that, when they have fulfilled the space of ten years, they may partake of the communion; but during this time the rest of their life must also be enquired into.

VIIII Quotquot autem non solum a fide dominica deviaverunt, ^{<V1341, f. 11vb>} sed etiam insurrexerunt in alios et fratribus persuaserunt et rei facti sunt persuasionis, hi per triennium quidem inter caticuminos habeantur, per aliud autem sexennium poenitentiae recipiant locum, alio vero anno, id est decimo, communionem sine oblatione recipiant, ut completo decennio perfectione fruantur. Ideo autem ipso tempore etiam vita eorum et conversatio consideranda est.

Ὅσοι δὲ μὴ μόνον ἀπέστησαν, ἀλλὰ καὶ ἐπανέστησαν, καὶ ἠνάγκασαν ἀδελφούς, καὶ αἴτιοι ἐγένοντο τοῦ ἀναγκασθῆναι, οὗτοι ἔτη μὲν τρία, τὸν τῆς ἀκροάσεως δεξάσθωσαν τόπον, ἐν δὲ ἄλλῃ ἑξαετίᾳ τὸν τῆς ὑποπτώσεως· ἄλλον δὲ ἐνιαυτὸν κοινωνησάτωσαν χωρὶς προσφορᾶς, ἵνα τὴν δεκαετίαν πληρώσαντες, τοῦ τελείου μετάσχωσιν· ἐν μέν τοι τούτῳ τῷ χρόνῳ, καὶ τὸν ἄλλον αὐτῶν ἐπιτηρεῖσθαι βίον.

Canon X

DE  DIACONIBUS

They who have been made deacons, declaring when they were ordained that they must marry, because they were not able to abide so, and who afterwards have married, shall continue in their ministry, because it was conceded to them by the bishop. But if any were silent on this matter, undertaking at their ordination to abide as they were, and afterwards proceeded to marriage, these shall cease from the diaconate.

X Diaconi quicumque, cum ordinantur, si in ipsa ordinatione protestati sunt dicentes velle se habere uxores nec posse se continere, hi, si postea ad nuptias venerint, maneant in minis^{<O93, f. 38ra>}terio, propterea quod his ^{<E97, f. 249ra>} episcopus licentiam dederit. Quicumque sane tacuerunt et susceperunt manus impositionem professi continentiam, si postea ad nuptias convenerint, a ministerio cessare debebunt.

Διάκονοι, ὅσοι καθίστανται, παρ᾽ αὐτὴν τὴν κατάστασιν εἰ ἐμαρτύραντο καὶ ἔφασαν χρῆναι γαμῆσαι, μὴ δυνάμενοι οὕτω μένειν, οὗτοι μετὰ ταῦτα γαμήσαντες, ἔστωσαν ἐν τῇ ὑπηρεσίᾳ, διὰ τὸ ἐπιτραπῆναι αὐτοῖς ὑπὸ τοῦ ἐπισκόπου. Τοῦτο δέ, εἴ τινες σιωπήσαντες, καὶ καταδεξάμενοι ἐν τῇ χειροτονίᾳ μένειν οὕτω, μετὰ ταῦτα ἦλθον ἐπὶ γάμον, πεπαῦσθαι αὐτοὺς τῆς διακονίας.

Canon XI

DE DISPONSATIS PUELLIS ET AB ALIIS CORRUPTIS

It is decreed that virgins who have been betrothed, and who have afterwards been carried off by others, shall be restored to those to whom they had formerly been betrothed, even though they may have suffered violence from the ravisher.

XI Desponsatas puellas et postea ab aliis corruptas placuit erui et his reddi, quibus fuerant desponsatae, etiamsi eis a raptoribus florem pudoris amisisse constiterit.

Τὰς μνηστευθείσας κόρας, καὶ μετὰ ταῦτα ὑπὸ ἄλλων ἁρπαγείσας, ἔδοξεν ἀποδίδοσθαι τοῖς προμνηστευσαμένοις, εἰ καὶ βίαν ὑπ᾽ αὐτῶν πάθοιεν.

Canon XII

DE HIS, QUI ANTE BAPTISMUM SACRIFICAVERUNT IDOLIS

It is decreed that they who have offered sacrifice before their baptism, and were afterwards baptized, may be promoted to orders, inasmuch as they have been cleansed.

XII Eos, qui ante baptismum sacrificaverunt et postea baptismum consecuti sunt, placuit ad ordinem promoveri, tamquam ab omni crimine lavacri salutaris sanctificatione purgatos.

Τοὺς πρὸ τοῦ βαπτίσματος τεθυκότας, καὶ μετὰ ταῦτα βαπτισθέντας, ἔδοξεν εἰς τάξιν προάγεσθαι, ὡς ἀπολουσαμένους.

Canon XIII

DE CHOREPISCOPIS

It is not lawful for Chorepiscopi to ordain presbyters or deacons, and most assuredly not presbyters of a city, without the commission of the bishop given in writing, in another parish.

XIII Vicariis episcoporum, quos Graeci chorepiscopos vocant, non licere vel presbyteros vel diaconos ordinare, sed nec presbyteris civitatis sine episcopi praecepto aliquid imperare nec sine auctoritate litterarum eius in unaquaque parrochia aliquid agere.

Χωρεπισκόποις μὴ ἐξεῖναι πρεσβυτέρους ἢ διακόνους χειροτονεῖν, ἀλλὰ μὴν μηδὲ πρεσβυτέρους πόλεως, χωρὶς τοῦ ἐπιτραπῆναι ὑπὸ τοῦ ἐπισκόπου μετὰ γραμμάτων, ἐν ἑτέρᾳ παροικίᾳ.

Canon XIV

DE PRESBYTERIS A CARNE SE ABSTINENTIBUS

It is decreed that among the clergy, presbyters and deacons who abstain from flesh shall taste of it, and afterwards, if they shall so please, may abstain. But if they disdain it, and will not even eat herbs served with flesh, but disobey the canon, let them be removed from their order.

XIIII De his, qui in clero sunt presbyteri vel diaconi et abstinent se a carnibus, hoc placuit statui, ut non eas ^{<V630, f. 80va>} tamquam immundas contemnant, contingant a quibus quidem, qui se abstinere volunt, habeant potestatem, ita tamen, ut, si quando cum oleribus coquuntur, eadem tamquam carnibus polluta non iudicent, sed ex his cibum assumant, quamvis a carnibus se abstineant. Quod si in tantum eas immundas et abominabiles iudicaverint, ut nec olera, quae cum carnibus coquuntur, aestiment comedenda, tamquam ^{<V1341, f. 12ra>} non consentientes huic regulae cessare hos oportet a ministerio et ordine suo. Si quis autem huic  regulae monitus non oboedierit, sed carnes, ut dictum est, immundas et abominandas existimaverit, cessare debet ab ordine suo.

Τοὺς ἐν κλήρῳ πρεσβυτέρους ἢ διακόνους ὄντας, ἀπεχομένους κρεῶν, ἔδοξεν ἐφάπτεσθαι, καὶ οὕτως, εἰ βούλοιντο, κρατεῖν ἑαυτῶν· εἰ δὲ μὴ βούλοιντο, ὡς μηδὲ τὰ μετὰ κρεῶν βαλλόμενα λάχανα ἐσθίειν, καὶ εἰ μὴ ὑπείκοιεν τῷ κανόνι, πεπαῦσθαι αὐτοὺς τῆς τάξεως.

Canon XV

NON DEBERE PRESBYTEROS ECCLESIASTICA IURA VENDERE

Concerning things belonging to the church, which presbyters may have sold when there was no bishop, it is decreed that the Church property shall be reclaimed; and it shall be in the discretion of the bishop whether it is better to receive the purchase price, or not; for oftentimes the revenue of the things sold might yield them the greater value.

XV ^{<W411, f. 10v>} Si qua de rebus ecclesiae, cum episcopus non est, presbyteri vendiderint, placuit rescisso contractu ad ius ecclesiasticum revocari. In iudicio autem erit episcopi constitutum, si pretium debeat recipi ^{<E97, f. 249rb>} necne, propter quod saepe contingit distractarum rerum reditus ampliorem summam pro accepto pretio reddi.

Περὶ τῶν διαφερόντων τῷ Κυριακῷ, ὅσα ἐπισκόπου μὴ ὄντος πρεσβύτεροι ἐπώλησαν, ἀνακαλεῖσθαι τὸ Κυριακόν. Ἐν δὲ τῇ κρίσει τοῦ ἐπισκόπου εἶναι, εἴπερ προσήκει ἀπολαβεῖν τὴν τιμήν, εἴτε καὶ μή, διὰ τὸ πολλάκις τὴν πρόσοδον τῶν πεπραγμένων ἀποδεδωκέναι αὐτοῖς τούτοις πλείονα τὴν τιμήν.

Canon XVI

DE HIS, QUI IRRATIONABILITER VIXERUNT

Let those who have been or who are guilty of bestial lusts, if they have sinned while under twenty years of age, be prostrators fifteen years, and afterwards communicate in prayers; then, having passed five years in this communion, let them have a share in the oblation. But let their life as prostrators be examined, and so let them receive indulgence; and if any have been insatiable in their crimes, then let their time of prostration be prolonged. And if any who have passed this age and had wives, have fallen into this sin, let them be prostrators twenty-five years, and then communicate in prayers; and, after they have been five years in the communion of prayers, let them share the oblation. And if any married men of more than fifty years of age have so sinned, let them be admitted to communion only at the point of death.

XVI In hoc titulo, Graeca verba haec sunt Περὶ τῶν ἀλογευσαμένων, ἢ καὶ ἀλογευομένων, quae nos latine possumus dicere, de his, qui irrationabiliter versati sunt sive versantur. Sensus autem in hac sententia duplex esse potest, qui ex subiectis conicitur, aut de his, qui cum pecoribus coitu mixti sunt aut more pecorum incesta cum propinquis sanguinum commiscuerunt. Quotquot igitur ante vicesimum aetatis suae annum tale crimen admiserint, quindecim annis in poenitentia exactis orationi tantum incipiant communicare et quinquennium alterum in communione orationis solius perdurantes post vicesimum cum oblatione ad communionem suscipiantur. Discutiatur autem et vita eorum, qualis fuerit tempore poenitentiae, et iuxta hanc humanitatem consequantur. Quod si qui perseverantius abusi sunt hoc crimine, prolixius tempus, id est viginti annorum, poenitentiam suscipiant. Qui vero exacta viginti annorum aetate et uxores habentes in hoc crimine inciderint, post viginti et quinque annos poenitentia acta ad communionem orationum admittantur, in qua cum communione orationum altero quinquennio perdurantes plenam communionem cum oratione recipiantur. Quod si aliqui et uxores habentes et excedentes quinquagesimum aetatis suae annum in hoc prolapsi sunt scelere, ^{<V630, f. 80vb>} ad exitum vitae tantum communionem mereantur.

Περὶ τῶν ἀλογευσαμένων, ἢ καὶ ἀλογευομένων, ὅσοι πρὶν εἰκοσαετεῖς γενέσθαι, ἥμαρτον, πέντε καὶ δέκα ἔτεσιν ὑποπεσόντες, κοινωνίας τυγχανέτωσαν τῆς εἰς τὰς προσευχάς· εἶτα ἐν τῇ κοινωνίᾳ διατελέσαντες ἔτη πέντε, τότε καὶ τῆς προσφορᾶς ἐφαπτέσθωσαν. Ἐξεταζέσθω δὲ αὐτῶν καὶ ὁ ἐν τῇ ὑποπτώσει βίος, καὶ οὕτω τυγχανέτωσαν τῆς φιλανθρωπίας. Εἰ δέ τινες κατακόρως ἐν τοῖς ἁμαρτήμασι γεγόνασι, τὴν μακρὰν ἐχέτωσαν ὑπόπτωσιν. Ὅσοι δὲ ὑπερβάντες τὴν ἡλικίαν ταύτην, καὶ γυναίκας ἔχοντες περιπεπτώκασι τῷ ἁμαρτήματι, πέντε καὶ εἴκοσιν ἔτεσιν ὑποπεσόντες, κοινωνίας τυγχανέτωσαν τῆς εἰς τὰς προοευχάς· εἶτα ἐκτελέσαντες πέντε ἔτη ἐν τῇ κοινωνίᾳ τῶν εὐχῶν, τυγχανέτωσαν τῆς προσφορᾶς. Εἰ δέ τινες καὶ γυναῖκας ἔχοντες, καὶ ὑπερβάντες τὸν πεντηκονταετῆ χρόνον ἥμαρτον, ἐπὶ τῇ ἐξόδῳ τοῦ βίου τυγχανέτωσαν τῆς κοινωνίας.

Canon XVII

DE HIS, QUI SICUT ANIMALIA MUTA VIXERUNT

Defilers of themselves with beasts, being also leprous, who have infected others [with the leprosy of this crime], the holy Synod commands to pray among the hiemantes.

XVII Hos eosdem sane non solum leprosos crimine huiuscemodi ^{<O93, f. 38rb>} factos, sed et alios isto suo morbo replentes placuit inter eos orare, qui tempestate iactantur, qui a nobis inergumini intelleguntur.^{<V1341, f. 12rb>}

Τοὺς ἀλογευσαμένους καὶ λεπροὺς ὄντας, ἤτοι λεπρώσαντας, τούτους προσέταξεν ἡ ἁγία σύνοδος, εἰς τοὺς χειμαζομένους εὔχεσθαι.

Canon XVIII

DE EPISCOPIS, QUI ORDINATI NON SUSCIPIUNTUR

If any who have been constituted bishops, but have not been received by the parish to which they were designated, shall invade other parishes and wrong the constituted [bishops] there, stirring up seditions against them, let such persons be suspended from office and communion. But if they are willing to accept a seat among the presbyterate, where they formerly were presbyters, let them not be deprived of that honour. But if they shall act seditiously against the bishops established there, the honour of the presbyterate also shall be taken from them and themselves expelled.

XVIII Si qui episcopi suscepti non sunt a sua diocesi, in qua fuerant denominati, compellantur ad eandem iudicis edicto redire. Quod si voluerint alias ecclesias occupare et vim facere aliis episcopis, quos ibi invenerint, seditiones ^{<E97, f. 249va>} excitando adversus eos, hos segregare oportet. Quod si volunt in presbyterio in ecclesia, ubi prius fuerant, tamquam presbyteri residere, non re^{<W411, f. 11r>}pellantur a propria dignitate. Quod si etiam ibi seditiones concitare probantur episcopis ibidem constitutis, segregari eos necesse est et nihilominus presbyterii dignitate privari.

Εἴ τινες ἐπίσκοποι κατασταθέντες, καὶ μὴ δεχθέντες ὑπὸ τῆς παροικίας ἐκείνης, εἰς ἣν ὠνομάσθησαν, ἑτέραις βούλοιντο παροικίαις ἐπιέναι, καὶ βιάζεσθαι τοὺς καθεστῶτας, καὶ στάσεις κινεῖν κατ᾽ αὐτῶν, τούτους ἀφορίζεσθαι. Ἐὰν μέν τοι βούλοιντο εἰς τὸ πρεσβυτέριον καθέζεσθαι, ἔνθα ἦσαν πρότερον πρεσβύτεροι, μὴ ἀποβάλλεσθαι αὐτοὺς τῆς τιμῆς· ἐὰν δὲ διαστασιάζωσι πρὸς τοὺς καθεστῶτας ἐκεῖ ἐπισκόπους, ἀφαιρεῖσθαι αὐτοὺς καὶ τὴν τιμὴν τοῦ πρεσβυτερίου, καὶ γίνεσθαι αὐτοὺς ἐκκηρύκτους.

Canon XIX

DE HIS, QUI VIRGINITATEM PROFITENTUR

If any persons who profess virginity shall disregard their profession, let them fulfil the term of digamists. And, moreover, we prohibit women who are virgins from living with men as sisters.

XVIIII Quotquot virginitatem pollicitam praevaricatae sunt, professione contempta inter digamos, id est, qui ad secundas nuptias transierunt, haberi debebunt. Virgines autem puellas, quae tamquam sorores cum nonnullis viris habitare volunt, ab eorum consortio prohibemus.

Ὅσοι παρθενίαν ἐπαγγελλόμενοι, ἀθετοῦσι τὴν ἐπαγγελίαν, τὸν τῶν διγάμων ὅρον ἐκπληρούτωσαν. Τὰς μέντοι συνερχομένας παρθένους τισὶν ὡς ἀδελφὰς ἐκωλύσαμεν.

Canon XX

DE ADULTERIS

If the wife of anyone has committed adultery or if any man commit adultery it seems fit that he shall be restored to full communion after seven years passed in the prescribed degrees [of penance].

XX Si quis adulterium commiserit, septem annis in poenitentia completis perfectioni reddatur secundum pristinos gradus.

Ἐάν τινος γυνὴ μοιχευθῇ, ἢ μοιχεύσῃ τις, ἐν ἑπτὰ ἕτεσι δεῖ αὐτὸν τοῦ τελείου τυχεῖν, κατὰ τοὺς βαθμοὺς τοὺς προάγοντας.

Canon XXI

DE MULIERIBUS, QUAE FORNICATAE PARTUS SUOS NECANT

Concerning women who commit fornication, and destroy that which they have conceived, or who are employed in making drugs for abortion, a former decree excluded them until the hour of death, and to this some have assented. Nevertheless, being desirous to use somewhat greater lenity, we have ordained that they fulfil ten years [of penance], according to the prescribed degrees.

XXI De mulieribus, quae fornicantur et partus suos necant, sed et de his, quae agunt secum, ut utero conceptos excutiant, antiqua quidem definitio usque ad exitum vitae eas ab ecclesia removet. Humanius autem nunc definimus, ut eis decem annorum tempus poenitentiae tribuatur.

Περὶ τῶν γυναικῶν τῶν ἐκπορνευουσῶν καὶ ἀναιρουσῶν τὰ γεννώμενα, καὶ σπουδαζουσῶν φθόρια ποιεῖν, ὁ μὲν πρότερος ὅρος μέχρις ἐξόδου ἐκώλυσε, καὶ τούτῳ συντίθενται. Φιλανθρωπότερον δέ τι εὑρόντες, ὡρίσαμεν δεκαετῆ χρόνον, κατὰ τοὺς βαθμοὺς τοὺς ὡρισμένους πληρῶσαι.

Canon XXII

DE HIS, QUI VOLENTES HOMICIDIUM FECERUNT

Concerning wilful murderers let them remain prostrators; but at the end of life let them be indulged with full communion.

XXII Qui voluntarie homicidium fecerint, ad poenitentiam quidem iugiter se submittant, circa exitum autem vitae communione digni habeantur.

Περὶ ἑκουσίων φόνων, ὑποπιπτέτωσαν μέν, τοῦ δὲ τελείου ἐν τῷ τέλει τοῦ βίου καταξιούσθωσαν.

Canon XXIII

DE HIS, QUI NOLENTES HOMICIDIUM FECERINT

Concerning involuntary homicides, a former decree directs that they be received to full communion after seven years [of penance], according to the prescribed degrees; but this second one, that they fulfil a term of five years.

XXIII Eos vero, qui non voluntate, sed casu homicidium fecerint, prior quidem regula post septem tantum annorum poenitentiam communioni sociavit secundum gradus constitutos. Haec vero humanior definitio quinquennii tempus tribuit.

Ἐπὶ ἀκουσίων φόνων, ὁ μὲν πρότερος ὅρος ἐν ἑπταετίᾳ κελεύει τοῦ τελείου μετασχεῖν κατὰ τοὺς ὡρισμένους βαθμούς· ὁ δὲ δεύτερος, τὸν πενταετῆ χρόνον πληρῶσαι.

Canon XXIV

DE HIS, QUI MORE GENTILIUM VIVUNT

They who practice divination, and follow the customs of the heathen, or who take men to their houses for the invention of sorceries, or for lustrations, fall under the canon of five years’ [penance], according to the prescribed degrees; that is, three years as prostrators, and two of prayer without oblation.

XXIIII Qui auguria vel auspicia sive somnia vel divinationes quaslibet secundum morem gentilium observant ^{<V1341, f. 12va>} aut in domos suas huiusmodi homines introducunt in exquirendis aliquibus arte malefica aut domos lustrant, confessi quin^{<V630, f. 81ra>}quennio poenitentiam agant secundum antiquas regulas constitutas.

Οἱ καταμαντευόμενοι, καὶ ταῖς συνηθείαις τῶν ἐθνῶν ἐξακολουθοῦντες, ἢ εἰσάγοντές τινας εἰς τοὺς ἑαυτῶν οἴκους ἐπὶ ἀνευρέσει φαρμακειῶν, ἢ καὶ καθάρσει, ὑπὸ τὸν κανόνα πιπτέτωσαν τῆς πενταετίας, κατὰ τοὺς βαθμοὺς τοὺς ὡρισμένους, τρία ἔτη ὑποπτώσεως, καὶ δυὸ ἔτη εὐχῆς, χωρὶς προσφορᾶς.

Canon XXV

DE EO, QUI SOROREM SPONSAE SUAE VITIAVIT

One who had betrothed a maiden, corrupted her sister, so that she conceived. After that he married his betrothed, but she who had been corrupted hanged herself. The parties to this affair were ordered to be received among the co-standers after ten years [of penance] according to the prescribed degrees.

^{<E97, f. 249vb>} XXV Si quis sponsam habens sorori eius forsitan intulerit vitium eique inhaeserit tamquam suae et sibi expetendam esse coniunctionem  duxerit, hanc autem deceptam postea uxorem duxerit disponsatam. Illa vero, quae vitium passa est, si forte necem sibi intulerit, omnes hi, qui huius facti sunt conscii, decem annis in poenitentiam redigantur secundum canones constitutos.

Μνηστευσάμενός τις κόρην, προσεφθάρη τῇ ἀδελφῇ αὐτῆς, ὡς καὶ ἐπιφορέσαι αὐτὴν· ἔγημε δὲ τὴν μνηστὴν μετὰ ταῦτα, ἡ δὲ φθαρεῖσα ἀπήγξατο· οἱ συνειδότες ἐκελεύσθησαν ἐν δεκαετίᾳ δεχθῆναι εἰς τοὺς συνεστῶτας κατὰ τοὺς ὡρισμένους βαθμούς.

ET HI QUIDEM CANONES SECUNDI SUNT EORUM QUI IN ANCHYra, et Caesarea, expositi sunt, Nicenis vero priores, inveniuntur. Convenerunt autem in synodum memoratam, Novecesariense civitate hi qui infra scripti sunt: Vitalis, Germanus, Sedus, Erstrius, Lupus, Geroncius, Leoncius, sanctus Basiliscus, Valentinus, Stephanus, Gregorius, Longinus, Salamnus, Narcissus, Leontius, Decasius, Eraclyus, Alipius, a quibus hae regulae prolatae sunt, quae infra scriptae sunt.

THE LIFE of ANTONY

The Council of Neocæsarea

a.d. 315 (circa).

Κανόνες τῆς ἐν Νεοκαισαρείᾳ Τοπικῆς Συνόδου
Συνεκλήθη ἐν Νεοκαισαρείᾳ τῇ κατὰ Πόντον
315 μ.Χ

(Hefele thinks somewhat later, but before 325.)

Canon I

I. PRESBITERIS ||fol. 12vb|| UXOREM DUCERE NON LICERE.

If a presbyter marry, let him be removed from his order; but if he commit fornication or adultery, let him be altogether cast out [i.e. of communion] and put to penance.

Presbiter si uxorem duxerit ab ordine illum deponi debere. Quod si fornicatus fuerit, vel adulterium commiserit, extra ecclesiam abici, et ad poenitentiam inter laicos redigi oportet.

Πρεσβύτερος, ἐὰν γήμῃ, τῆς τάξεως αὐτὸν μετατίθεσθαι· ἐὰν δὲ πορνεύσῃ, ἢ μοιχεύσῃ, ἐξωθεῖσθαι αὐτὸν τέλεον, καὶ ἄγεσθαι εἰς μετάνοιαν.

Canon II

II. DE MULIERE DUOBUS FRATRIBUS NUBERE NON LICERE.

If a woman shall have married two brothers, let her be cast out [i.e. of communion] until her death. Nevertheless, at the hour of death she may, as an act of mercy, be received to penance, provided she declare that she will break the marriage, should she recover. But if the woman in such a marriage, or the man, die, penance for the survivor shall be very difficult.

Mulier si duobus fratribus nupserit, abiciatur usque ad diem mortis. Sed propter humanitatem in extremis suis, sacramentis reconciliari oportet. Ita tamen ut si forte sanitatem recuperaverit, matrimonio soluto, ad poenitentiam admittatur. Quod si defuncta fuerit mulier in huiusmodi consortio constituta, Difficilis erit poenitentia remanenti. Quae sententia, tam viros quam mulieres tenere debebit.

Γυνή, ἐὰν γήμηται δύο ἀδελφοῖς, ἐξωθείσθω μέχρι θανάτου· πλὴν ἐν τῷ θανάτῳ διὰ τὴν φιλανθρωπίαν εἰποῦσα, ὡς ὑγιάνασα λύσει τὸν γάμον, ἕξει τὴν μετάνοιαν. Ἐὰν δὲ τελευτήσῃ ἡ γυνὴ ἐν τοιούτῳ γάμῳ οὖσα, ἤτοι ὁ ἀνήρ, δυσχερὴς τῷ μείναντι ἡ μετάνοια.

Canon III

III. DE HIS QUI MULTIS NUPTIIS COMMUNICAVERINT.

Concerning those who fall into many marriages, the appointed time of penance is well known; but their manner of living and faith shortens the time.

De his qui frequenter uxores ducunt, et de his quę [a] saepius nubunt. Tempus quidem his constitutum manifestum est, sed conversatio et fides eorum, tempus adbreviat.

Περὶ τῶν πλείστοις γάμοις περιπιπτόντων ὁ μὲν χρόνος σαφὴς ὁ ὡρισμένος, ἡ δὲ ἀναστροφὴ καὶ ἡ πίστις αὐτῶν συντέμνει τὸν χρόνον.

Canon IV

IIII. DE CONCUPISCENTIA NON CONSUMMATA.

If any man lusting after a woman purposes to he with her, and his design does not come to effect, it is evident that he has been saved by grace.

Si quis concupita muliere, etiamsi concubitus eius desiderium habet, non autem subsequatur effectus, manifestum est hunc fuisse per divinam gratiam liberatum.

Ἐὰν πρόθηταί τις, ἐπιθυμήσας γυναικός, συγκαθευδῆσαι μετ᾽ αὐτῆς, μὴ ἔλθῃ δὴ εἰς ἔργον αὐτοῦ ἡ ἐνθύμησις, φαίνεται ὅτι ὑπὸ τῆς χάριτος ἐρρύσθη.

Canon V

V. DE CATICUMINIS PECCANTIBUS.

If catechumen coming into the Church have taken his place in the order of catechumens, and fall into sin, let him, if a kneeler, become a hearer and sin no more. But should he again sin while a hearer, let him be cast out.

Caticuminus id est audiens qui ingreditur ecclesiam, et stat cum caticuminis, si peccare fuerit visus, figens genua audiat verbum ut se abstineat ab illo peccato quod fecit. Quod si in eo perdurat, abici omnino debere.

Κατηχούμενος, ἐὰν εἰσερχόμενος εἰς Κυριακόν, ἐν τῇ τῶν κατηχουμένων τάξει στήκῃ, οὗτος δὲ ἁμαρτάνῃ, ἐὰν μὲν γόνυ κλίνων, ἀκροάσθω μηκέτι ἁμαρτάνων· ἐὰν δὲ καὶ ἀκροώμενος ἔτι ἁμαρτάνῃ, ἐξωθείσθω.

Canon VI

VI. DE PREGNANTIBUS BAPTIZANDIS.

Concerning a woman with child, it is determined that she ought to be baptized whensoever she will; for in this the woman communicates nothing to the child, since the bringing forward to profession is evidently the individual [privilege] of every single person.

De pregnantibus, quod eas oportet baptizari quando volunt. Nihil enim hoc sacramento commune est pariturae, et illi qui de eius utero fuerit editus. Quia uniuscuiusque in illa confessione libertas arbitrii declaratur.

Περὶ κυοφορούσης, ὅτι δεῖ φωτίζεσθαι, ὁπότε βούλεται· οὐδὲν γὰρ ἐν τούτῳ κοινωνεῖ ἡ τίκτουσα τῷ τικτομένῳ· διὰ τὸ ἑκάστου ἰδίαν τὴν προαίρεσιν τὴν ἐπὶ τῇ ὁμολογίᾳ δείκνυσθαι.

Canon VII

VII. PRESBITEROS IN SECUNDIS NUPTIIS ORARE NON DEBERE.

A Presbyter shall not be a guest at the nuptials of persons contracting a second marriage; for, since the digamist is worthy of penance, what kind of a presbyter shall he be, who, by being present at the feast, sanctioned the marriage?

Presbiterum conubio secundarum nuptiarum, interesse non debere. Maxime cum precipiatur secundis nuptiis poenitentiam tribuere, quis erit presbiter ||fol. 13ra||qui propter convivium illis consentiat nuptiis.

Πρεσβύτερον εἰς γάμους διγαμούντων μὴ ἑστιᾶσθαι· ἐπεὶ μετάνοιαν αἰτοῦντος τοῦ διγάμου, τίς ἔσται ὁ πρεσβύτερος, ὁ διὰ τῆς ἑστιάσεως συγκατατιθέμενος τοῖς γάμοις;

Canon VIII

VIII. UXORIS ADULTERAE VIRUM CLERICUM FIERI NON DEBERE.

If the wife of a layman has committed adultery and been clearly convicted, such [a husband] cannot enter the ministry; and if she commit adultery after his ordination, he must put her away; but if he retain her, he can have no part in the ministry committed to him.

Si cuius uxorem adulterium commisisse, cum esset laicus fuerit conprobatum, hic ad ministerium ecclesiasticum admitti non potest. Quod si in clericatu iam constituto eo adulteravit, dato repudio dimittere eam debet. Si vero retinere eius consortium velit, non potest suscepto ministerio perfrui.

Γυνή τινος μοιχευθεῖσα λαϊκοῦ ὄντος, ἐὰν ἐλεγχθῇ φανερῶς, ὁ τοιοῦτος εἰς ὑπηρεσίαν ἐλθεῖν οὐ δύναται. Ἐὰν δὲ καὶ μετὰ τὴν χειροτονίαν μοιχευθῇ, ὀφείλει ἀπολῦσαι αὐτήν· ἐὰν δὲ συζῇ, οὐ δύναται ἔχεσθαι τῆς ἐγχειρισθείσης αὐτῷ ὑπηρεσίας.

Canon IX

VIIII. DE PRESBITERIS CORPORALI PECCATO PRAEOCCUPATIS.

A presbyter who has been promoted after having committed carnal sin, and who shall confess that he had sinned before his ordination, shall not make the oblation, though he may remain in his other functions on account of his zeal in other respects; for the majority have affirmed that ordination blots out other kinds of sins. But if he do not confess and cannot be openly convicted, the decision shall depend upon himself.

Qui admiserit corporale peccatum et hic postea presbiter ordinatus est, si confessus fuerit quod ante ordinationem suam peccaverit, non quidem offerat. Maneat autem in aliis officiis propter eius studii utilitatem. Nam cetera peccata censuerunt plurimi etiam ordinatione privari. Quod si de his non fuerit confessus, nec ab aliquibus potest manifeste convinci, huic ipsi de se potestas est committenda.

Πρεσβύτερος, ἐὰν προημαρτηκῶς σώματι προαχθῇ, καὶ ὁμολογήσῃ, ὅτι ἥμαρτε πρὸ τῆς χειροτονίας, μὴ προσφερέτω, μένων ἐν τοῖς λοιποῖς, διὰ τὴν ἄλλην σπουδήν· τὰ γὰρ λοιπὰ ἁμαρτήματα ἔφασαν οἱ πολλοὶ καὶ τὴν χειροθεσίαν ἀφιέναι. Ἐὰν δὲ αὐτὸς μὴ ὁμολογῇ, ἐλεγχθῆναι δὲ φανερῶς μὴ δυνηθῇ, ἐπ᾽ αὐτῷ ἐκείνῳ ποιεῖσθαι τὴν ἐξουσίαν.

Canon X

X. DE DIACONIBUS CORPORALI PECCATO PRAEOCCUPATIS.

Likewise, if a deacon have fallen into the same sin, let him have the rank of a minister.

Similiter et diaconus si in eodem culpae genere fuerit involutus, sese a ministerio cohibebit.

Ὁμοίως καὶ διάκονος, ἐὰν τῷ αὐτῷ ἁμαρτήματι περιπέσῃ, τὴν τοῦ ὑπηρέτου τάξιν ἐχέτω.

Canon XI

XI. PRESBITERUM MINUS TRIGINTA ANNORUM MINIME ORDINANDUM.

Let not a presbyter be ordained before he is thirty years of age, even though he be in all respects a worthy man, but let him be made to wait. For our Lord Jesus Christ was baptized and began to teach in his thirtieth year.

Presbiter, ante triginta annorum aetatem non ordinetur, quamvis sit probabilis vitae, sed observetur usque ad prefinitum tempus. Dominus enim tricesimo anno baptizatus est, et tunc praedicavit.

Πρεσβύτερος πρὸ τῶν τριάκοντα ἐτῶν μὴ χειροτονείσθω, ἐὰν καὶ πάνυ ᾖ ὁ ἄνθρωπος ἄξιος, ἀλλὰ ἀποτηρείσθω. Ὁ γὰρ Κύριος Ἰησοῦς Χριστὸς ἐν τῷ τριακοστῷ ἔτει ἐβαπτίσθη, καὶ ἤρξατο διδάσκειν.

Canon XII

XII. DE HIS QUI IN EGRITUDINE SUNT BAPTIZATI.

If any one be baptized when he is ill, forasmuch as his [profession of] faith was not voluntary, but of necessity [i.e. though fear of death] he cannot be promoted to the presbyterate, unless on account of his subsequent [display of] zeal and faith, and because of a lack of men.

Si quis in egritudine constitutus fuerit baptizatus, presbiter ordinari non debet. Non enim fides illius voluntaria, sed ex necessitate est. Nisi forte postea ipsius studium et fides probabilis fuerit, aut hominum raritas cogat.

Ἐὰν νοσῶν τις φωτισθῇ, εἰς πρεσβυτέριον ἄγεσθαι οὐ δύναται· οὐκ ἐκ προαιρέσεως γὰρ ἡ πίστις αὐτοῦ, ἀλλ᾽ ἐξ ἀνάγκης· εἰμὴ τάχα διὰ τὴν μετὰ ταῦτα αὐτοῦ σπουδὴν καὶ πίστιν, καὶ διὰ σπάνιν ἀνθρώπων.

Canon XIII

XIII. DE PRESBITERIS ALTERIUS REGIONIS ID EST RURALIBUS.

Country presbyters may not make the oblation in the church of the city when the bishop or presbyters of the city are present; nor may they give the Bread or the Cup with prayer. If, however, they be absent, and he [i.e., a country presbyter] alone be called to prayer, he may give them.

Presbiteri qui conregionales non sunt, in eclesia presentibus episcopis vel presbiteris civitatis, offerre non possunt, nec panem dare sanctificatum, nec calicem porrigere. Quod si absentes sunt civitatis sacer||fol. 13rb||dotes, et fuerint invitati ad dandam orationem, soli dedebunt dare.

Ἐπιχώριοι πρεσβύτεροι ἐν τῷ Κυριακῷ τῆς πόλεως προσφέρειν οὐ δύνανται, παρόντος ἐπισκόπου, ἢ πρεσβυτέρων πόλεως· οὔτε μὴν ἄρτον διδόναι ἐν εὐχῇ, οὐδὲ ποτήριον· ἐὰν δὲ ἀπῶσι, καὶ εἰς εὐχήν κληθῇ μόνος, δίδωσιν.

Canon XIV

The chorepiscopi, however, are indeed after the pattern of the Seventy; and as fellow-servants, on account of their devotion to the poor, they have the honour of making the oblation.

Vicarii autem episcoporum quas [b]Greci chorepiscopos vocant, constituti sunt quidem ad exemplum septuaginta seniorum. Sed tamquam consacerdotes propter sollicitudinem et studium quod in pauperes agunt [c], offerant et honorabiles [d] habeantur.

Οἱ δὲ χωρεπίσκοποι, εἰσὶ μὲν εἰς τύπον τῶν ἑβδομήκοντα· ὡς δὲ συλλειτουργοί, διὰ τὴν σπουδὴν τὴν εἰς τοὺς πτωχοὺς προσφέρουσι τιμώμενοι.

Canon XV

XIIII. DE DIACONIBUS SEPTEM.

 Κανὼν ΙΕ'

The deacons ought to be seven in number, according to the canon, even if the city be great. Of this you will be persuaded from the Book of the Acts.

Diaconi septem esse debent secundum regulam, quamvis magna sit civitas. Regulae tamen auctoritas ista est, quod et liber actuum apostolorum insinuat.

 Διάκονοι ἑπτὰ ὀφείλουσιν εἶναι κατὰ τὸν κανόνα, κἂν πάνυ μεγάλη ᾖ ἡ πόλις. Πεισθείσῃ δὲ ἀπὸ τῆς βίβλου τῶν Πράξεων.

THE LIFE of ANTONY

The Council of Gangra

EXPLICIUNT CAPITULA.

Κανόνες τῆς ἐν Γάγγρᾳ Τοπικῆς Συνόδου
Συνεκλήθη ἐν Γάγγρᾳ τῶν Παφλαγόνων
340 μ.Χ

a.d. 325–381.

INCIPIT GANGRENSE CONCILIUM POST NICEAM SYNODUM EDITUM.

Emperor.—Constantine.

Synodical Letter of the Council of Gangra

Eusebius, Ælian, Eugenius, Olympius, Bithynicus, Gregory, Philetus, Pappus, Eulalius, Hypatius, Proæresius, Basil and Bassus,¹ assembled in the holy Synod at Gangra, to our most honoured lords and fellow-ministers in Armenia wish health in the Lord.

DOMINIS HONORABILIBUS consacerdotibus in Armenia constitutis episcopis. Eusebius, Eulalius, Olipius, ||fol. 13va|| Phyletus, Pappus, Basilius, Bitinicus, Heracius, Ipacius, Bassus, Eugenius, Gregorius, Elianus, Pressius, Eugenius, qui convenerunt in Gangrense concilium in domino salutem.

Forasmuch as the most Holy Synod of Bishops, assembled on account of certain necessary matters of ecclesiastical business in the Church at Gangra, on inquiring also into the matters which concern Eustathius, found that many things had been unlawfully done by these very men who are partisans of Eustathius, it was compelled to make definitions, which it has hastened to make known to all, for the removal of whatever has by him been done amiss. For, from their utter abhorrence of marriage, and from their adoption of the proposition that no one living in a state of marriage has any hope towards God, many misguided married women have forsaken their husbands, and husbands their wives: then, afterwards, not being able to contain, they have fallen into adultery; and so, through such a principle as this, have come to shame. They were found, moreover, fomenting separations from the houses of God and of the Church; treating the Church and its members with disdain, and establishing separate meetings and assemblies, and different doctrines and other things in opposition to the Churches and those things which are done in the Church; wearing strange apparel, to the destruction of the common custom of dress; making distributions, among themselves and their adherents as saints, of the first-fruits of the Church, which have, from the first, been given to the Church; slaves also leaving their masters, and, on account of their own strange apparel, acting insolently towards their masters; women, too, disregarding decent custom, and, instead of womanly apparel, wearing men’s clothes, thinking to be justified because of these; while many of them, under a pretext of piety, cut off the growth of hair, which is natural to woman; [and these persons were found] fasting on the Lord’s Day, despising the sacredness of that free day, but disdaining and eating on the fasts appointed in the Church; and certain of them abhor the eating of flesh; neither do they tolerate prayers in the houses of married persons, but, on the contrary, despise such prayers when they are made, and often refuse to partake when Oblations are offered in the houses of married persons; contemning married presbyters, and refusing to touch their ministrations; condemning the services in honour of the Martyrs² and those who gather or minister therein, and the rich also who do not alienate all their wealth, as having nothing to hope from God; and many other things that no one could recount. For every one of them, when he forsook the canon of the Church, adopted laws that tended as it were to isolation; for neither was there any common judgment among all of them; but whatever any one conceived, that he propounded, to the scandal of the Church, and to his own destruction.

Quoniam conveniens sancta synodus episcoporum in Gangrensem ecclesiam, propter quasdam ecclesiasticas et necessarias causas inquirendas, et ea quae secundum Eustachium gesta sunt dinoscenda invenit multa fieri indecenter, ab his qui eundem Eustachium secuti sunt, necessario statuit palam factis omnibus amputare universa, quae ab eodem male commissa sunt. Declaratum est enim hos eosdem nuptias accusare, et docere quod nullus in coniugali positus gradu, spem habeat apud deum. Unde factum est ut multae mulieres seductae, relictis propriis viris et viri uxoribus destitutis, vinculum coniugale dissolverent, continentiam profitentes. Quam cum retinere non possent, adulterium commiserunt, inventi sunt enim dissensiones, ac separationes in dominicis ecclesiis docere, id est et traditiones ecclesiasticas, et ea quae in ecclesiis aguntur debere contempni. Privatis conventiculis institutis, atque ad imitationem eorum quae in domo dei aguntur, omnia presumere celebrare. Adhuc etiam vestibus communibus spretis, novos et insolitos habitus adsumpsisse. Primitias quoque fructuum et oblationes eorum quas veterum institutio ecclesiis tribuit, sibimet vindicasse. Id est propria ratiocinatione [b] doctrinę, tamquam sanctis sibi eas offerri debere, apud se et inter se dispensandas. Servos a dominis recedentes, et per hunc inusitatum religionis suae habitum, sub specie religionis dominos contempsisse. Mulieres quoque praeter consuetudinem et sui sexus ornatum, hinc se iustificare credentes, virilem habitum suscepisse. Pluresque earum occasione religionis tonsas, genuini decoris comas penitus amputasse. Ieiunia quae in ecclesia praedicantur, contempnenda asservisse. Nonnullos etiam eorum cibos carnium, tamquam inlicitos reputasse. In domibus coniugatorum nec orationes quidem debere caelebrari persuasisse, in tantum ut easdem fieri vetent. Et oblationibus quae in domibus factae fuerint, minime communicandum esse decernant. Presbiteros vero qui matrimonia contraxerunt sperni debere dicunt, nec sacramenta quae ab his confici||fol. 13vb||untur attingi. Loca sanctorum martyrum vel basilicas contempnere, et omnes qui illuc conveniunt et sacramenta conficiunt reprehendere. Divites fideles qui non omnibus renuntiant quae possident, spem apud deum non habere. Et multa alia quae enumerare nulli possibile est, singulos quoque eorum pro suo arbitrio constituere. Unusquisque enim eorum per talem institutionem ab ecclesiastico canone recedens, tamquam proprias leges sibimet condidisse, sed nec communis [c] his omnibus et una sententia est. Singuli enim prout videtur, et libet accusationem ecclesiae nitendo, tamquam rector non sit, vel addit decreta vel minuit.

Wherefore, the Holy Synod present in Gangra was compelled, on these accounts, to condemn them, and to set forth definitions declaring them to be cast out of the Church; but that, if they should repent and anathematize every one of these false doctrines, then they should be capable of restoration. And therefore the Holy Synod has particularly set forth everything which they ought to anathematize before they are received. And if any one will not submit to the said decrees, he shall be anathematized as a heretic, and excommunicated, and cast out of the Church; and it will behove the bishops to observe a like rule in respect of all who may be found with them.

Propter hoc ergo coactum est hoc concilium in Gangrensi ecclesia habitum, canones istos exponere, quibus probantur memorati extra ecclesiam esse. Quod si per paenitentiam condempnaverint omnia haec quae male senserunt tamquam a se non bene prolata, acceptabiles fiant. Atque ad eos singula quae debent condempnare [d] synodus credidit exponenda. Quod si quis renuerit [e] haec quae hodie constituta sunt, tamquam hereticus, anathematizatus et damnatus abiciatur. Et erit non solum incommunicatus, verum etiam ab ecclesia abiciatur extorris, donec deprecetur episcopus, et de universis quę poenes eos deprehensa atque detecta sunt, providerit quid horum susceperit observandum.

THE LIFE of ANTONY

The Canons of the Holy Fathers Assembled at Gangra, Which Were Set Forth After the Council of Nice.¹

Canon I

I. DE HIS QUI NUPTIAS DAMPNANT.

If any one shall condemn marriage, or abominate and condemn a woman who is a believer and devout, and sleeps with her own husband, as though she could not enter the Kingdom [of heaven] let him be anathema.

Si quis nuptias in accusationem deduxerit, et mulierem fidelem ac religiosam cum viro suo dormientem abhominandam crediderit, aut etiam accusandam tamquam non posse coniugatos in regnum dei ingredi, anathema sit.

Εἴ τις τὸν γάμον μέμφοιτο, καὶ τὴν καθεύδουσαν μετὰ τοῦ ἀνδρὸς αὐτῆς, οὖσαν πιστὴν καὶ εὐλαβῆ, βδελύσσοιτο ἢ μέμφοιτο, ὡς ἂν μὴ δυναμένην εἰς βασιλείαν εἰσελθεῖν, ἀνάθεμα ἔστω.

Canon II

II. DE HIS QUI CARNEM MANDUCANTES DAMNPANT.

If any one shall condemn him who eats flesh, which is without blood and has not been offered to idols nor strangled, and is faithful and devout, as though the man were without hope [of salvation] because of his eating, let him be anathema.

Si quis carnem manducantem ex fide cum religione praeter sanguinem et idolo immolatum et suffocatum crediderit condempnandum, tamquam spem non habentem quod eas manducat, anathema sit.

Εἴ τις ἐσθίοντα κρέα, χωρὶς αἵματος, καὶ εἰδωλοθύτου, καὶ πνικτού, μετ᾽ εὐλαβείας καὶ πίστεως, κατακρίνοι ὡς ἂν διὰ τὸ μεταλαμβάνειν ἐλπίδα μὴ ἔχοντα, ἀνάθεμα ἔστω.

Canon III

III. NON DEBERE SERVUM OCCASIONE [f] RELIGIONIS DOMINUM SUUM CONTEMPNERE.

If any one shall teach a slave, under pretext of piety, to despise his master and to run away from his service, and not to serve his own master with good-will and all honour, let him be anathema.

Si quis servum alienum occasione [g] religionis, doceat dominum suum debere contempnere, et eius ministerium destituere, ac non potius docuerit eum suo domino bona fide, et cum omni honorificentia deservire, anathema sit.

Εἴ τις δοῦλον προφάσει θεοσεβείας διδάσκοι καταφρονεῖν δεσπότου, καὶ ἀναχωρεῖν τῆς ὑπηρεσίας, καὶ μὴ μετ᾽ εὐνοίας καὶ πάσης τιμῆς τῷ ἑαυτοῦ δεσπότῃ ἐξυπηρετεῖσθαι, ἀνάθεμα ἔστω.

Canon IV

IIII. DE OBLATIONE PRESBITERI CONIUGATI. ||fol. 14ra|| 

If any one shall maintain, concerning a married presbyter, that is not lawful to partake of the oblation when he offers it, let him be anathema.

Si quis discernit presbiter [h] coniugatum tamquam occasione nuptiarum quod offerre non debeat, et ab eius oblatione ideo se abstinet, anathema sit.

Εἴ τις διακρίνοιτο παρὰ πρεσβυτέρου γεγαμηκότος, ὡς μὴ χρῆναι, λειτουργήσαντος αὐτοῦ, προσφορᾶς μεταλαμβάνειν, ἀνάθεμα ἔστω.

Canon V

V. ORATIONES ECCLESIAE NON DEBERE CONTEMPNERE.

If any one shall teach that the house of God and the assemblies held therein are to be despised, let him be anathema.

Si quis docet domum dei contemptibilem esse debere, et congregationes quae in ea fiunt, anathema sit.

Εἴ τις διδάσκοι, τὸν οἶκον τοῦ Θεοῦ εὐκαταφρόνητον εἶναι, καὶ τὰς ἐν αὐτῷ συνάξεις, ἀνάθεμα ἔστω.

Canon VI

VI. NON DEBERE EXTRA ECCLESIAM CONGREGARI.

If any one shall hold private assemblies outside of the Church, and, despising the canons, shall presume to perform ecclesiastical acts, the presbyter with the consent of the bishop refusing his permission, let him be anathema.

Si quis extra ecclesiam privatim [i] populos congregans contempnat ecclesiasticas sanctiones, aliter ea quae sanctae eclesiae voluerit usurpare non conveniente presbitero iuxta decretum episcopi, anathema sit. [k] ipsamque ecclesiam apud se sine consilio episcopi cum presbitero agat, anathema sit.

Εἴ τις παρὰ τὴν ἐκκλησίαν ἰδίᾳ ἐκκλησιάζοι, καὶ καταφρονῶν τῆς ἐκκλησίας, τὰ τῆς ἐκκλησίας ἐθέλοι πράττειν, μὴ συνόντος τοῦ πρεσβυτέρου κατὰ γνώμην τοῦ ἐπισκόπου, ἀνάθεμα ἔστω.

Canon VII

VII. DE FRUCTIBUS IN ECCLESIA ET NON ALIBI DANDIS.

If any one shall presume to take the fruits offered to the Church, or to give them out of the Church, without the consent of the bishop, or of the person charged with such things, and shall refuse to act according to his judgment, let him be anathema.

Si quis oblationes fructuum vel primitias ecclesiae debitas voluerit extra ecclesiam accipere aut dare, praeter conscientiam episcopi vel eius cui huiusmodi officia commissa sunt, et non magis cum consilio eiusdem haec agendum putaverit, anathema sit.

Εἴ τις καρποφορίας ἐκκλησιαστικὰς ἐθέλοι λαμβάνειν, ἢ διδόναι ἔξω τῆς ἐκκλησίας παρὰ γνώμην τοῦ ἐπισκόπου, ἢ τοῦ ἐγκεχειρισμένου τὰ τοιαῦτα, καὶ μὴ μετὰ γνώμης αὐτοῦ ἐθέλοι πράττειν, ἀνάθεμα ἔστω.

Canon VIII

VIII. DE HIS QUAE IN USUS PAUPERUM OFFERUNTUR.

If anyone, except the bishop or the person appointed for the stewardship of benefactions, shall either give or receive the revenue, let both the giver and the receiver be anathema.

Si quis dederit vel acceperit fructuum oblationes preter [l] episcopum vel eum qui constitutus est ab eo ad dispensandam misericordiam pauperibus, et qui dat et qui accipit, anathema sit.

Εἴ τις διδοῖ, ἢ λαμβάνοι καρποφορίαν παρεκτὸς τοῦ ἐπισκόπου, ἢ τοῦ ἐπιτεταγμένου εἰς οἰκονομίαν εὐποιΐας, καὶ ὁ διδούς, καὶ ὁ λαμβάνων, ἀνάθεμα ἔστω.

Canon IX

VIIII. VIRGINITATII STUDENTEM NON DEBERE NUPTIAS EXECRARE.

If any one shall remain virgin, or observe continence, abstaining from marriage because he abhors it, and not on account of the beauty and holiness of virginity itself, let him be anathema.

Si quis vel virginitatem vel continentiam professus, tamquam abominabiles nuptias iudicat, et non propter solum hoc quod continentia et virginitatis bonum sanctum propositum sit, anathema sit.

Εἴ τις παρθενεύοι ἢ ἐγκρατεύοιτο, ὡς ἂν βδελυκτῶν τῶν γάμων ἀναχωρήσας, καὶ μὴ δι᾽ αὐτὸ τὸ καλὸν καὶ ἅγιον τῆς παρθενίας, ἀνάθεμα ἔστω.

Canon X

X. DE HIS QUI PRO VIRGINITATE SUPERBIUNT.

If any one of those who are living a virgin life for the Lord’s sake shall treat arrogantly the married, let him be anathema.

Si quis propter deum virginitatem professus, in coniugio positos per arrogantiam vituperaverit, anathema sit.

Εἴ τις τῶν παρθενευόντων διὰ τὸν Κύριον, κατεπαίροιτο τῶν γεγαμηκότων, ἀνάθεμα ἔστω.

Canon XI

XI. AGAPEM FRATRUM NON DEBERE CONTEMPNI.

If anyone shall despise those who out of faith make love-feasts and invite the brethren in honour of the Lord, and is not willing to accept these invitations because he despises what is done, let him be anathema.

Si quis contempnendos duxerit agapem facientes, et propter honorem domini [m] fratres pauperes convocantes, et noluerit communicare vocationibus eorum, tamquam nihili quod fit ducens, anathema sit.

Εἴ τις καταφρονοίη τῶν ἐκ πίστεως ἀγάπας ποιούντων, καὶ διὰ τιμὴν τοῦ Κυρίου συγκαλούντων τοὺς ἀδελφούς, καὶ μὴ ἐθέλοι κοινωνεῖν ταῖς κλήσεσι, διὰ τὸ ἐξευτελίζειν τὸ γινόμενον, ἀνάθεμα ἔστω.

Canon XII

XII. DE CONTINENTIBUS ET USU PALLIORUM.

If any one, under pretence of asceticism, should wear a peribolœum and, as if this gave him righteousness, shall despise those who with piety wear the berus and use other common and customary dress, let him be anathema.

Si quis virorum putaverit sancto proposito id est continentiae convenire, ut pallio [n] utatur, tamquam ex eo iustitiam habiturus, et reprehendat vel iudicet ||fol. 14rb|| alios qui cum reverentia byrris utuntur, et alia veste communi quae in usu est, anathema sit.

Εἴ τις ἀνδρῶν διὰ νομιζομένην ἄσκησιν περιβολαίῳ χρῆται, καὶ ὡς ἂν ἐκ τούτου τὴν δικαιοσύνην ἔχων καταψηφίσοιτο τῶν μετ᾽ εὐλάβειας τοὺς βήρους φορούντων, καὶ τῇ ἄλλῃ κοινῇ καὶ ἐν συνηθείᾳ οὔσῃ ἐσθῆτι κεχρημένων, ἀνάθεμα ἔστω.

Canon XIII

XIII. NON DEBERE MULIEREM CONTINENTIĘ CAUSA VIRILEM HABITUM USURPARE.

If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman’s accustomed clothing, shall put on that of a man, let her be anathema.

Si qua mulier suo proposito utile iudicans ut virili [o] veste utatur ad hoc ut viri habitum imitetur, anathema sit.

Εἴ τις γυνὴ διὰ νομιζομένην ἄσκησιν μεταβάλλοιτο ἀμφίασμα, καὶ ἀντὶ τοῦ εἰωθότος γυναικείου ἀμφιάσματος ἀνδρῷον ἀναλάβοι, ἀνάθεμα ἔστω.

Canon XIV

XIIII. NON DEBERE CONDEMPNANTEM NUPTIAS A VIRO DISCEDERE.

If any woman shall forsake her husband, and resolve to depart from him because she abhors marriage, let her be anathema.

Si qua mulier derelicto viro discedere voluerit, soluto vinculo coniugali nuptias condempnando, anathema sit.

Εἴ τις γυνὴ καταλιμπάνοι τὸν ἄνδρα, καὶ ἀναχωρεῖν ἐθέλοι, βδελυττομένη τὸν γάμον, ἀνάθεμα ἔστω.

Canon XV

XV. NON DEBERE QUEMQUAM CONTINENTIAE CAUSA FILIOS SUOS NEGLEGERE.

If anyone shall forsake his own children and shall not nurture them, nor so far as in him lies, rear them in becoming piety, but shall neglect them, under pretence of asceticism, let him be anathema.

Si quis dereliquerit proprios filios et non eos aluerit, et quod pietatis est necessaria non praebuerit, sed sub occasione continentiae neglegendos putaverit, anathema sit.

Εἴ τις καταλιμπάνοι τὰ ἑαυτοῦ τέκνα, καὶ μὴ τεκνοτροφοῖ, καὶ τὸ ὅσον ἐπ᾽ αὐτῷ πρὸς θεοσέβειαν τὴν προσήκουσαν ἀνάγοι, ἀλλὰ προφάσει τῆς ἀσκήσεως ἀμελοίη, ἀνάθεμα ἔστω.

Canon XVI

XVI. NE FILII OCCASIONE RELIGIONIS PARENTES SUOS DISPICIANT.

If, under any pretence of piety, any children shall forsake their parents, particularly [if the parents are] believers, and shall withhold becoming reverence from their parents, on the plea that they honour piety more than them, let them be anathema.

Si qui filii parentes maxime fideles deseruerint occasione dei cultus hoc iustum esse iudicantes, et non potius debitum honorem parentibus reddiderint, ut hoc ipsum in eis venerentur quod fideles sunt, anathema sit.

Εἴ τινα τέκνα γονέων, μάλιστα πιστῶν, ἀναχωροίη προφάσει θεοσεβείας, καὶ μὴ τὴν καθήκουσαν τιμὴν τοῖς γονεῦσιν ἀπονέμοι, προτιμωμένης δηλονότι παρ᾽ αὐτοῖς τῆς θεοσεβείας, ἀνάθεμα ἔστω.

Canon XVII

XVII. CAPUT TONDERE MULIERI NON LICERE.

If any woman from pretended asceticism shall cut off her hair, which God gave her as the reminder of her subjection, thus annulling as it were the ordinance of subjection, let her be anathema.

Quęcumque [p] mulier religioni iudicans convenire comam sibi amputaverit, quam deus ad velamen eius et ad memoriam subiectionis illi dedit, tamquam resolvens ius subiectionis, anathema sit.

Εἴ τις γυναικῶν διὰ νομιζομένην ἄσκησιν ἀποκείροιτο τὰς κόμας, ἃς ἔδωκεν ὁ Θεὸς εἰς ὑπόμνησιν τῆς ὑποταγῆς, ὡς παραλύουσα τὸ πρόσταγμα τῆς ὑποταγῆς, ἀνάθεμα ἔστω.

Canon XVIII

XVIII. NON DEBERE DIE DOMINICO IEIUNARE.

If any one, under pretence of asceticism, shall fast on Sunday, let him be anathema.

Si quis tamquam hoc continentiae convenire iudicans, die dominico ieiunaverit, in eiusdem diei contemptum, anathema sit.

Εἴ τις διὰ νομιζομένην ἄσκησιν ἐν τῇ Κυριακῇ νηστεῦοι, ἀνάθεμα ἔστω.

Canon XIX

XVIIII. NON LICERE COMMUNIA IEIUNIA SOLVERE.

If any of the ascetics, without bodily necessity, shall behave with insolence and disregard the fasts commonly prescribed and observed by the Church, because of his perfect understanding in the matter, let him be anathema.

Si quis eorum qui in proposito sunt continentiae, praeter necessitatem corporalem superbiat, et ieiunia communia totius ecclesiae putaverit contempnenda, perfectam in sua scientia vindicans rationem, anathema sit.

Εἴ τις τῶν ἀσκουμένων, χωρὶς σωματικῆς ἀνάγκης, ὑπερηφανεύοιτο, καὶ τὰς παραδεδομένας νηστείας εἰς τὸ κοινόν, καὶ φυλασσομένας ὑπὸ τῆς ἐκκλησίας παραλύοι, ὑποικουροῦντος ἐν αὐτῷ τελείου λογισμοῦ, ἀνάθεμα ἔστω.

Canon XX

XX. COMMUNICANDUM IN BASILICIS MARTYRUM.

If any one shall, from a presumptuous disposition, condemn and abhor the assemblies [in honour] of the martyrs, or the services performed there, and the commemoration of them, let him be anathema.

Si quis per superbiam tamquam perfectum se exaestimans conventus qui per loca et basilicas sanctorum martyrum fiunt, vel accusaverit, vel etiam oblationes quae ibidem celebrantur spernendas esse crediderit, memoriasque ||fol. 14va|| sanctorum contempnendas, anathema sit.

Εἴ τις αἰτιῷτο, ὑπερηφάνῳ διαθέσει κεχρημένος καὶ βδελυσσόμενος τὰς συνάξεις τῶν μαρτύρων, ἢ τὰς ἐν αὐταῖς γινομένας λειτουργίας, καὶ τὰς μνήμας αὐτῶν, ἀνάθεμα ἔστω.

Epilogue

These things we write, not to cut off those who wish to lead in the Church of God an ascetic life, according to the Scriptures; but those who carry the pretence of asceticism to superciliousness; both exalting themselves above those who live more simply, and introducing novelties contrary to the Scriptures and the ecclesiastical Canons. We do, assuredly, admire virginity accompanied by humility; and we have regard for continence, accompanied by godliness and gravity; and we praise the leaving of worldly occupations, [when it is made] with lowliness of mind; [but at the same time] we honour the holy companionship of marriage, and we do not contemn wealth enjoyed with uprightness and beneficence; and we commend plainness and frugality in apparel, [which is worn] only from attention, [and that] not over-fastidious, to the body; but dissolute and effeminate excess in dress we eschew; and we reverence the houses of God and embrace the assemblies held therein as holy and helpful, not confining religion within the houses, but reverencing every place built in the name of God; and we approve of gathering together in the Church itself for the common profit; and we bless the exceeding charities done by the brethren to the poor, according to the traditions of the Church; and, to sum up in a word, we wish that all things which have been delivered by the Holy Scriptures and the Apostolical traditions, may be observed in the Church.

Haec autem scripsimus, non abscidentes eos qui in eclesia dei secundum scripturas sanctum propositum continentiae eligunt, sed eos qui suscipiunt habitum eius et in superbiam efferuntur adversus eos qui simplicius vivunt. Sed eos condempnamus qui se extollunt adversus scripturas et ecclesiasticos canones, et nova introducunt praecepta. Nos autem et virginitatem cum humilitate admiramur, et continentiam cum castitate et religione, deo acceptissimam dicimus, et renuntiationem saecularium negotiorum atque actuum cum humilitate adprobanda laudamus, et nuptiarum vinculum quod secundum castitatem secum perdurat honoramus, et divites cum iustitia et operibus bonis non abicimus, et parsimoniam cum veste humili non reprobamus, sicut etiam ornatum praeter corporis diligentiam infucatum laudamus. Dissolutos autem et fractos in vestibus incessus non recipimus, et domos dei honoramus, et conventus qui in his fiunt, tamquam sanctos et utiles recipimus, privatim [q] in privatis domibus non concludentes, et omnem locum in nomine dei aedificatum honoramus, et congregationem in ecclesia factam ad utilitatem communem recipimus, et bona opera quae supra vires in fratres pauperes exercentur secundum ecclesiasticas traditiones beatificamus, et omnia quae conveniunt traditionibus apostolicis et sanctarum scripturarum praeceptis, in eclesia fieri exoptamus.

Ταῦτα δὲ γράφομεν, οὐκ ἐκκόπτοντες τοὺς ἐν τῇ ἐκκλησίᾳ τοῦ Θεοῦ κατὰ τὰς Γραφὰς ἀσκεῖσθαι βουλομένους, ἀλλὰ τοὺς λαμβάνοντας τὴν ὑπόθεσιν τῆς ἀσκήσεως εἰς ὑπερηφανίαν, κατὰ τῶν ἀφελέστερον βιούντων ἐπαιρομένους τε, καὶ παρὰ τὰς Γραφὰς καὶ τοὺς ἐκκλησιαστικοὺς κανόνας καινισμοὺς εἰσάγοντας. Ἡμεῖς τοιγαροῦν, καὶ παρθενίαν μετὰ ταπεινοφροσύνης θαυμάζομεν, καὶ ἐγκράτειαν μετὰ σεμνότητος καὶ θεοσεβείας γινομένην ἀποδεχόμεθα, καὶ ἀναχώρησιν τῶν ἐγκοσμίων πραγμάτων μετὰ ταπεινοφροσύνης ἀγάμεθα, καὶ γάμου συνοίκησιν σεμνὴν τιμῶμεν, καὶ πλοῦτον μετὰ δικαιοσύνης καὶ εὐποιΐας οὐκ ἐξουθενοῦμεν, καὶ λιτότητα καὶ εὐτέλειαν ἀμφιασμάτων δι᾽ ἐπιμέλειαν μόνον τοῦ σώματος ἀπερίεργον ἐπαινοῦμεν· τὰς δὲ ἐκλύτους καὶ τεθρυμμένας ἐν τῇ ἐσθῆτι προόδους ἀποστρεφόμεθα, καὶ τοὺς οἴκους τοῦ Θεοῦ τιμῶμεν, καὶ τὰς συνόδους τὰς ἐπ᾽ αὐτοῖς, ὡς ἁγίας καὶ ἐπωφελεῖς ἀσπαζόμεθα, οὐ συγκλείοντες τὴν εὐσέβειαν ἐν τοῖς οἴκοις, ἀλλὰ πάντα τόπον τὸν ἐπ’ ὀνόματι τοῦ Θεοῦ οἰκοδομηθέντα τιμῶντες, καὶ τὴν ἐν αὐτῇ τῇ ἐκκλησίᾳ συνέλευσιν εἰς ὠφέλειαν τοῦ κοινοῦ προσιέμεθα, καὶ τὰς καθ᾽ ὑπερβολὴν εὐποιΐας τῶν ἀδελφῶν, τὰς κατὰ τὰς παραδόσεις διὰ τῆς ἐκκλησίας εἰς τοὺς πτωχοὺς γινομένας, μακαρίζομεν, καὶ πάντα, συνελόντας εἰπεῖν, τὰ παραδοθέντα, ὑπὸ τῶν θείων Γραφῶν καὶ τῶν ἀποστολικῶν παραδόσεων ἐν τῇ ἐκκλησίᾳ γίνεσθαι εὐχόμεθα.

 TABLE of CONTENTS

INDICE

INDICE

THE LIFE of ANTONY
(Chapters 1-7: Antony the young ascetic)

Youth and

Family

Family

 The Mystical Meaning of

Baptismal Vows

Baptismal Vows

 
ANTIRRHETIKOS: PROLOGUE
 

 
ANTIRRHETIKOS: PROLOGUE
 

THE LIFE of ANTONY

THE LIFE of ANTONY

THE LIFE of ANTONY

THE LIFE of ANTONY