The First Ecumenical Council

If anyone in sickness has been operated upon by physicians, or has been castrated by barbarians, let him remain in the clergy. But if anyone in good health has castrated himself, this man, even if he is reckoned among the clergy, ought to cease; and from now on no man of this kind ought to be advanced. But as it is evident that this is said concerning those who deliberately undertake the thing and dare to castrate themselves, so, if any have been made eunuchs by barbarians or by masters, but are otherwise found worthy, such men the canon admits into the clergy.

Since many things, whether from necessity or otherwise at the urging of men, have been done contrary to the ecclesiastical canon, so as to bring men lately come to the faith from a heathen life, and catechised in a short time, straightway to the spiritual laver, and as soon as they are baptised to advance them to the episcopate or to the presbyterate, it has seemed good that henceforth nothing of the kind should be done; for time is needed for the catechumen, and after baptism further testing. For clear is the apostolic writing which says: Not a neophyte, lest being puffed up he fall into judgement and the snare of the devil. But if, as time goes on, some sin of the soul should be found in the person, and he should be convicted by two or three witnesses, let such a one cease from the clergy. And whoever acts contrary to these things, as making bold in opposition to the great synod, shall himself be in danger regarding his place in the clergy.

The great synod has altogether forbidden that it be permitted to a bishop, or to a presbyter, or to a deacon, or to anyone at all of those in the clergy, to have a woman brought in to live with him, except only a mother, or a sister, or an aunt, or those persons alone who have escaped all suspicion.

It is fitting that a bishop be appointed preferably by all those in the province; but if this should be difficult, whether because of pressing necessity or because of the length of the road, three at all events being gathered together in the same place, the absent also giving their votes with them and consenting through letters, then the ordination is to be performed; and the confirmation of what is done is to be given in each province to the metropolitan.

Concerning those who have been put out of communion, whether of those in the clergy or of those in the lay order, by the bishops in each province, let the sentence prevail according to the canon which prescribes that those cast out by some are not to be admitted by others. But let it be examined whether they have been put out of the congregation through pettiness, or contentiousness, or some such displeasure of the bishop. In order, then, that this may receive the fitting examination, it has seemed good that each year, in each province, synods be held twice in the year; so that, all the bishops of the province being gathered together in common in the same place, such questions may be examined, and thus those who have admittedly offended against the bishop may with reason be held by all to be out of communion, until it seem good to the common assembly of the bishops to put forth a more lenient vote on their behalf. And let the synods be held, one before Lent, so that, all pettiness being removed, the gift may be offered pure to God; and the second about the season of autumn.

Let the ancient customs prevail, those in Egypt and Libya and Pentapolis, so that the bishop in Alexandria has authority over all these; since this is customary for the bishop in Rome also. Likewise also in Antioch and in the other provinces, let the prerogatives be preserved to the churches. And this is evident in general: that if anyone becomes a bishop without the consent of the metropolitan, the great synod has defined that such a one ought not to be a bishop. If, however, to the common vote of all, it being reasonable and according to the ecclesiastical canon, two or three object through contentiousness of their own, let the vote of the majority prevail.

Since custom has prevailed, and ancient tradition, that the bishop in Aelia be honoured, let him have the consequent honour, the proper dignity being preserved to the metropolis.

Concerning those who once named themselves Cathari, but are coming over to the catholic and apostolic Church, it has seemed good to the holy and great synod that, receiving the laying on of hands, they remain thus in the clergy. But before all things it is fitting that they confess this in writing, that they will agree with and follow the doctrines of the catholic and apostolic Church; that is, that they will communicate both with the twice-married and with those who have lapsed in the persecution, for whom both a time has been appointed and a season defined; so that they follow the catholic Church in all its doctrines. Where, then, whether in villages or in cities, all who are found to have been ordained are of these alone, those found in the clergy shall be in the same rank. But if some come over where there is a bishop or presbyter of the catholic Church, it is evident that the bishop of the Church shall have the dignity of the bishop, and he who is named bishop among the so-called Cathari shall have the honour of a presbyter; unless perhaps it seem good to the bishop that he should share in the honour of the name. But if this should not please him, he shall devise for him a place either of chorepiscopus or of presbyter, so that he may appear to be in the clergy at all; lest there be two bishops in the city.

If any have been advanced as presbyters without examination, or when examined have confessed their sins, and, although they had confessed, men acting contrary to the canon have laid hands on such, these the canon does not admit; for the catholic Church upholds what is irreproachable.

As many of the lapsed as have been promoted, whether through ignorance or even with the foreknowledge of those who promoted them, this does not prejudice the ecclesiastical canon; for when they are made known, they are deposed.

Concerning those who transgressed without necessity, or without the taking away of their possessions, or without danger, or anything of the kind, which happened under the tyranny of Licinius, it has seemed good to the synod, even though they were unworthy of clemency, nevertheless to show kindness towards them. As many, then, as genuinely repent shall, as being of the faithful, spend three years among the hearers, and for seven years they shall be among the kneelers; and for two years they shall communicate with the people in the prayers, without the offering.

But those who were called by grace, and showed their first ardour, and laid aside their belts, but afterwards ran back to their own vomit like dogs, so that some even paid out money and by favours succeeded in re-enlisting: let these be among the kneelers for ten years, after the time of the three years' hearing. But in all these cases it is fitting to examine the intention and the manner of the repentance. For as many as show their conversion by fear, and tears, and patience, and good works, in deed and not in show, these, having fulfilled the appointed time of hearing, shall fittingly communicate in the prayers, it being permitted to the bishop also to resolve something more lenient concerning them. But as many as bore it indifferently, and thought the show of entering the church sufficient for themselves for their conversion, let them fulfil the time without fail.

Concerning those who are departing this life, the ancient and canonical law shall be kept now also, so that, if anyone is departing, he is not to be deprived of the last and most necessary provision for the journey. But if, having been despaired of and having received communion, he is again numbered among the living, let him be with those who communicate in the prayer only. And in general, concerning anyone whatsoever who is departing and asks to partake of the Eucharist, let the bishop, after testing, give him a share of the offering.

Concerning catechumens who have lapsed, it has seemed good to the holy and great synod that, after being hearers only for three years, they then pray with the catechumens.

On account of the great disturbance and the factions that arise, it has seemed good that the custom which has been found in some parts contrary to the apostolic canon be entirely abolished, so that neither bishop, nor presbyter, nor deacon is to pass from city to city. And if anyone, after the decree of the holy and great synod, should attempt any such thing, or give himself over to such a business, the contrivance shall be utterly annulled, and he shall be restored to the church in which he was ordained, whether bishop or presbyter.

As many as recklessly, neither having the fear of God before their eyes nor knowing the ecclesiastical canon, withdraw from their own church, presbyters, or deacons, or in general those reckoned in the canon, these ought by no means to be received in another church; but every compulsion must be brought to bear on them to return to their own dioceses; or, if they persist, it is fitting that they be out of communion. And if anyone should even dare to snatch away one who belongs to another, and to ordain him in his own church, without the consent of the man's own bishop, from whom the one reckoned in the canon withdrew, let the ordination be void.

Since many who are reckoned in the canon, pursuing covetousness and base gain, have forgotten the divine writing which says: He did not give his money at interest; and when they lend, they demand hundredths; the holy and great synod has judged it right that, if anyone after this decree be found taking interest, whether by dealing in it or by otherwise pursuing the business, or demanding half as much again, or devising anything else at all for the sake of base gain, he shall be deposed from the clergy and shall be a stranger to the canon.

It has come to the holy and great synod that in some places and cities the deacons give the Eucharist to the presbyters; which neither the canon nor custom has handed down, that those who have no authority to offer should give the body of Christ to those who offer. And this also has become known, that some of the deacons now touch the Eucharist even before the bishops. Let all these things, then, be done away with, and let the deacons remain within their own bounds, knowing that they are servants of the bishop and lesser than the presbyters. And let them receive the Eucharist in order after the presbyters, either the bishop or the presbyter administering it to them. Nor let it be permitted to the deacons to sit in the midst of the presbyters; for what is done is contrary to canon and contrary to order. And if anyone will not obey even after these decrees, let him cease from the diaconate.

Concerning those who have been Paulianists and have then taken refuge in the catholic Church, a decree has been set forth that they are by all means to be rebaptised. And if any in time past have been reckoned in the clergy, if they appear blameless and irreproachable, having been rebaptised let them be ordained by the bishop of the catholic Church. But if the examination should find them unsuitable, it is fitting that they be deposed. And likewise also concerning the deaconesses, and in general concerning those reckoned in the clergy, the same rule shall be observed. And we have made mention of the deaconesses who have been reckoned in the habit, since they do not have any laying on of hands, so that they are by all means to be reckoned among the laity.

Since there are some who bend the knee on the Lord's Day and in the days of Pentecost: so that all things may be observed alike in every diocese, it has seemed good to the holy synod that, standing, they render their prayers to God.