7 ecumenical councils - IX.


I.

Carthage



394

II.

    “

(June 26)

397


III.

    “

(August 28)

397


IV.

    “

(April 27)

399


V     “

(June 15)

401

VI.

    “

(September 13)

401


VII.

Milevis

(August 27)

402


VIII.

Carthage

(August 25)

403


IX.

    “

(June)

404


X.

    “

(August 25)

405


XI.

    “

(June 13)

407

XII. and XIII.

Carthage

(June 16 and October 13)

408


XIV.

Carthage

(June 15)

409


XV.

    “

(June 14)

410


XVI.

    “

(May 1)

418


XVII.

    “

(May 25) which adopted the

The numbering of the African councils differs very widely between the different writers, and Cave reckons nine between 401 and 608, and thirty-five Carthaginian between 215 and 533.3 Very useful tables, shewing the conclusions of Fuchs, are found at the end of Bruns, Canones Apostolorum et Conciliorum Veterum Selecti.

I need only add that I have frequently used Dr. Bruns’s text, but have not confined myself to it exclusively. Evidently in the Latin, as we now have it, there are many corrupt passages. In strange contradistinction to this, the Greek is apparently pure and is clear throughout. Possibly the Greek translation was made from a purer Latin text than we now possess.
An Ancient Introduction.


(Found in Dionysius Exiguus, Codex Can. Migne, Pat. Lat., Tom. lxvii., col. 182).

After the consulate of the most glorious emperors, Honorus for the twelfth time and Theodosius for the eighth time, Augustuses, on the VIII. before the Calends of June at Carthage, in the Secretarium of the basilica of Faustus, when Pope Aurelius had sat down, together with Valentine of the primatial see of the province of Numidia, and Faustinus of the Potentine Church, of the Italian province Picenum, a legate of the Roman Church, and also with legates of the different African provinces, that is to say, of the two Numidias, of Byzacena, of Mauritania Caesariensis, as well as of Tripoli, and with Vincent Colositanus, Fortunatian, and other bishops of the proconsular province, in all two hundred and seventeen, also with Philip and Asellus, presbyters and legates of the Roman Church, and while the deacons were standing by, Aurelius the bishop said, etc., ut infra).
————————————


The Canons

(Labbe and Cossart: Concilia, Tom. II. Col 1041 Dionysius Ex. Codex Can. Eccles.[Migne, Pat. Lat., Tom. LXVII.]; Beveridge, Synodicon in lot).

Aurelius The Bishop said:4 You, most blessed brethren, remember that after the day fixed for the synod we discussed many things while we were waiting for our brethren who now have been sent as delegates and have arrived at the present synod, which must be placed in the acts. Wherefore let us render thanks to our Lord for the gathering together of so great an assembly. It remains that the acts of the Nicene Synod which we now have, and have been determined by the fathers, as well as those things enacted by our predecessors here, who confirmed that same Synod, or which according to the same form have been usefully enacted by all grades of the clergy, from the highest even to the lowest, should be brought forward. The whole Council said: Let them be brought forward.

Daniel the Notary read: The profession of faith or statutes of the Nicene Synod are as follows.

And while he was speaking, Faustinus, a bishop of the people of Potentia, of the Italian province of Picenum, a legate of the Roman Church said: There have been entrusted to us by the Apostolic See certain things in writings, and certain other things as in ordinances to be treated of with your blessedness as we have called to memory in the acts above, that is to say, concerning the canons made at Nice, that their decrees and customs be observed; for some things are observed out of decree and canon, but some from custom. Concerning these things therefore in the first place let us make enquiry, if it please your blessedness; and afterwards let the other ordinances which have been adopted or proposed be confirmed; so that you may be able to show by your rescripts to the Apostolic See, and that you may declare to the same venerable Pope, that we have diligently remembered these things; although the headings of action taken had been already inserted in the acts.5 In this matter we should act, as I have said above, as shall please your beloved blessedness. Let, therefore the commonitorium come into the midst, that ye may be able to recognize what is contained in it, so that an answer can be given to each point.

Aurelius said: Let the commonitorium be brought forward, which our brethren and fellow-ministers lately placed in the acts, and let the rest of the things done or to be done, follow in order.

Daniel the Notary read the Commonitorium. To our brother Faustinus and to our sons, the presbyters Philip and Asellus, Zosimus, the bishop. You well remember that we committed to you certain businesses, and now [we bid you] carry out all things as if we ourselves were there (for), indeed, our presence is there with you; especially since ye have this our commandment, and the words of the canons which for greater certainty we have inserted in this our commonitory. For thus said our brethren in the Council of Nice when they made these decrees concerning the appeals of bishops:

“But it seemed good that if a bishop had been accused, etc.” [Here follows verbatim Canon 5,of Sardica.]



Ancient Epitome.

If bishops shall have deposed a bishop, and if he appeal to the Roman bishop, he should be benignantly heard, the Roman bishop writing or ordering.

And when this had been read, Alypius, bishop of the Tagastine Church, and legate of the province of Numidia, said: On this matter there has been some legislation in former sessions of our council, and we profess that we shall ever observe what was decreed by the Nicene Council; yet I remember that when we examined the Greek copies of this Nicene Synod, we did not find these the words quoted—Why this was the case, I am sure I do not know. For this reason we beg your reverence, holy Pope Aurelius, that, as the authentic record of the decrees of the Council of Nice are said to be preserved in the city of Constantinople, you would deign to send messengers with letters from your Holiness, and not only to our most holy brother the bishop of Constantinople, but also to the venerable bishops of Alexandria and Antioch, who shall send to us the decrees of that council with the authentification of their signatures, so that hereafter all ambiguity should be taken away, for we failed to find the words cited by our brother Faustinus; notwithstanding this however we promise to be ruled by them for a short time, as I have already said, until reliable copies come to hand. Moreover the venerable bishop of the Roman Church, Boniface, should be asked likewise to be good enough to send messengers to the aforementioned churches, who should have the same copies according to his rescript, but the copies of the aforementioned Nicene Council which we have, we place in these Acts.

Faustinus the bishop, legate of the Roman Church, said: Let not your holiness do dishonour to the Roman Church, either in this matter or in any other, by saying the canons are doubtful, as our brother and fellow-bishop Alypius has vouchsafed to say: but do you deign to write these things to our holy and most blessed pope, so that he seeking out the genuine canons, can treat with your holiness on all matters decreed. But it suffices that the most blessed bishop of the city of Rome should make enquiry just as your holiness proposes doing on your part, that there may not seem to have arisen any contention between the Churches, but that ye may the rather be enabled to deliberate with fraternal charity, when he has been heard from, what is best should be observed.

Aurelius the bishop said: In addition to what is set down in the acts, we, by the letters from our insignificance, must more fully inform our holy brother and fellow-bishop Boniface of everything which we have considered. Therefore if our plan pleases all, let us be informed of this by the mouth of all. And the whole council said: It seems good to us.

Novatus the bishop, legate of Mauritania Sitifensis, said: We now call to mind that there is contained in this commonitory something about presbyters and deacons, how they should be tried by their own bishops or by those adjoining, a provision which we find nothing of in the Nicene Council. For this cause let your holiness order this part to be read.

Aurelius the bishop said: Let the place asked for be read. Daniel the notary read as follows: Concerning the appeals of clergymen, that is of those of inferior rank, there is a sure answer of this very synod, concerning which thing what ye should do, we think should be inserted, as follows:

“Hosius the bishop said: I should not conceal what has come into my mind up to this time. If any bishop perchance has been quickly angered (a thing what should not happen) and has acted quickly or sharply against a presbyter or a deacon of his, and has wished to drive him out of the Church, provision should be made that the innocent be not condemned, or be deprived of communion: he that has been ejected should have the right of appeal to the bishops of the bordering dioceses, that his case should be heard, and it should be carried on all the more diligently because to him who asks a hearing it should not be denied. And the bishop who either justly or unjustly rejected him, should patiently allow the affair to be, discussed, so that Iris sentence be either approved or else emended, etc.”
Notes.

Ancient Epitome.


A presbyter or deacon who has been cut off, has the privilege of appealing to the neighbouring bishops. Moreover, he who cut him off should bear with equanimity the conclusion arrived at.

This is the first part of Canon 14,of Sardica, as the canon previously quoted is Canon 5,of the same synod).

And when this had been read, Augustine, the bishop of the Church of Hippo of the province of Numidia, said: We promise that this shall be observed by us, provided that upon more careful examination it be found to be of the Council of Nice. Aurelius the bishop said. If this also is pleasing to the charity of you all, give it the confirmation of your vote. The whole Council said: Everything that has been ordained by the Nicene Council pleases us all. Jocundus, the bishop of the Church of Suffitula, legate of the province of Byzacena, said: What was decreed by the Nicene Council cannot in any particular be violated.

Faustinus the bishop, legate of the Roman Church, said: So far as has developed by the confession of your holiness as well as of the holy Alypius, and of our brother Jocundus, I believe that some of the points have been made weak and others confirmed, which should not be the case, since even the very canons themselves have been brought into question. Therefore, that there may be harmony between us and your blessedness, let your holiness deign to refer the matter to the holy and venerable bishop of the Roman Church, that he may be able to consider whether what St. Augustine vouchsafed to enact, should be conceded or not, I mean in the matter of appeals of the inferior grade. If therefore there still is doubt, on this head it is right that the bishop of the most blessed see be informed, if this can be found in the canons which have been approved.



Ancient Epitome.

Since the written decrees of the Nicene Council have not been found, let the Roman bishop deign to write to the bishop of Constantinople and to him of Alexandria, and let us know what he receives from them.

Aurelius the bishop said: As we have suggested to your charity, pray allow the copies of the statutes of the Nicene Council to be read and inserted in the acts, as well as those things what have been most healthfully defined in this city by our predecessors, according to the rule of that council, and those which now have been ordained by us. And the whole council said: The copies of the Creed, and the statutes of the Nicene Synod which formerly were brought to our council through Caecilean of blessed memory, the predecessor of your holiness (who was present at it), as well as the copies of the decrees made by the Fathers in this city following them, or which now we have decreed by our common consultation, shall remain inserted in these ecclesiastical acts, so that (as has been already said) your blessedness may vouchsafe to write to those most venerable men of the Church of Antioch, and of that of Alexandria, and also of that of Constantinople, that they would send most accurate copies of the decrees of the Council of Nice under the authentification of their signatures, by which, the truth of the matter having become evident, those chapters which in the commonitory our brother who is present, and fellow-bishop Faustinus, as well as our fellow-presbyters Philip and Asellus brought with them, if they be found therein, may be confirmed by us; or if they be not found, we will hold a synod and consider the matter further. Daniel the notary read the profession of faith of the Council of Nice and its statutes to the African Council.

The Profession of Faith of the Nicene Council.

We believe in one God, etc., ... and in the Holy Ghost. But those who say, etc., ... anathematize them.

The statutes also of the Nicene Council in twenty heads were likewise read, as are found written before. Then what things were promulgated in the African Synods, were inserted in the present acts).

Canon I.

That the statutes of the Nicene Council are to be scrupulously observed.

Aurelius the bishop said: Such are the statutes of the Nicene Council, which our fathers at that time brought back with them: and preserving this form, let these things which follow, adopted and confirmed by us, be kept firm.
Notes.

Ancient Epitome of Canon I.


Let the copies of the decrees of the Nicene Council which our fathers brought back with them from that synod, be observed.



Johnson.

It is certain that Caecilian, then Bishop of Carthage, was present at the Council of Nice; that any other African bishop was there does not appear; but probably he was attended with several clergyman, who were afterwards ordained bishops.

Canon II.

Of Preaching the Trinity.

The whole Council said: By the favour of God, by a unanimous confession the Church’s faith which through us is handed down should be confessed in this glorious assembly before anything else; then the ecclesiastical order of each is to be built up and strengthened by the consent of all. That the minds of our brethren and fellow bishops lately elevated may be strengthened, those things should be propounded which we have certainly received from our fathers, as the unity of the Trinity, which we retain consecrated in our senses, of the Father, and of the Son, and of the Holy Ghost, which has no difference, as we say,1 so we shall instruct the people of God. Moreover by all the bishops lately promoted it was said: So we openly confess, so we hold, so we teach, following the Evangelic faith and your teaching.
Notes.

Ancient Epitome of Canon II.


No difference is recognised or taught by the decrees of the Council of Nice between the Persons of the Holy Trinity.

This canon, or rather introduction, is taken from Canon j., of the Council of Carthage held under Genethlius, a.d. 387 or 390.2

Canon III.

Of Continence.

Aurelius the bishop said: When at the past council the matter on continency and chastity was considered, those three grades, which by a sort of bond are joined to chastity by their consecration, to wit bishops, presbyters, and deacons, so it seemed that it was becoming that the sacred rulers and priests of God as well as the Levites, or those who served at the divine sacraments, should be continent altogether, by which they would be able with singleness of heart to ask what they sought from the Lord: so that what the apostles taught and antiquity kept, that we might also keep.
Notes.

Ancient Epitome of Canon III.


Let a bishop, a presbyter, and a deacon be chaste and continent.

This canon is taken from Canon ij., of Carthage 387 or 390).

Canon IV.

Of the different orders that should abstain from their wives.

Faustinus, the bishop of the Potentine Church, in the province of Picenum, a legate of the Roman Church, said: It seems good that a bishop, a presbyter, and a deacon, or whoever perform the sacraments, should be keepers of modesty and should abstain from their wives.By all the bishops it was said: It is right that all who serve the altar should keep pudicity from all women.
Notes.

Ancient Epitome of Canon IV.


Let those who pray abstain from their wives that they may obtain their petitions.

This canon is taken from Canon ij., of Carthage 387 or 390, last mentioned.



Johnson.

See Canon XXV. “Abstain from their wives,” i.e. Some time before and after the Eucharist, as the old Scholiasts understand it). [i.e. the Greek scholiasts, but see notes to Canon xii]. of Quinisext.]

Canon V.

Of Avarice.

Aurelius, the bishop, said: The cupidity of avarice (which, let no one doubt, is the mother of all evil things), is to be henceforth prohibited, lest anyone should usurp another’s limits, or for gain should pass beyond the limits fixed by the fathers, nor shall it be at all lawful for any of the clergy to receive usury of any kind. And those new edicts (suggestiones) which are obscure and generally ambiguous, after they have been examined by us, will have their value fixed (formam accipiunt); but with regard to those upon which the Divine Scripture hath already most plainly given judgment, it is unnecessary that further sentence should be pronounced, but what is already laid down is to be carried out. And what is reprehensible in laymen is worthy of still more severe censure in the clergy. The whole synod said: No one hath gone contrary to what is said in the Prophets and in the Gospels with impunity.
Notes.

Ancient Epitome of Canon V.


As the taking of any kind of usury is condemned in laymen, much more is it condemned in clergymen.

This canon is made up of Canons 10,and xiij. of the Synod of Carthage held under Grains in a.d. 345–348. This synod was held to return thanks for the ending of the Donatist schism; and indeed for some time the evil did seem to have been removed. Donatist worship was prohibited by the imperial law and it was not until the times of Constans and Constantius that it again openly asserted itself. The synod while in session also took advantage of the opportunity of passing some useful general canons on discipline.



Johnson.

See Canon of the Apostles 36 (44); Nic., 17.

Canon VI.

That the chrism should not be made by presbyters.

Fortunatus the bishop, said: In former councils we remember that it was decreed that the chrism or the reconciliation of penitents, as also the consecration of virgins be not done by presbyters: but should anyone be discovered to have done this, what ought we to decree with regard to him?

Aurelius the bishop said: Your worthiness has heard the suggestion of our brother and fellow-bishop Fortunatus; What answer will you give?

And all the bishops replied: Neither the making of the chrism, nor the consecration of virgins, is to be done by presbyters, nor is it permitted to a presbyter to reconcile anyone in the public mass (in publica missa), this is the pleasure of all of us.
Notes.

Ancient Epitome of Canon VI.


Let no presbyter make the chrism, nor prepare the unction, nor consecrate virgins, nor publicly reconcile anyone to communion.

This is Canon iij. of the Carthaginian Synod under Genethlius, a.d. 387 or 390.



Johnson.

Not the chrism used upon persons at their baptism, says the scholion in Bishop Beveridge’s Annotation, but the Mystical Chrism, viz., that used at Confirmation; though neither was the chrism used at baptism to be consecrated by Priests. See Deer. of Gelasius 6.

Du Pin observes, That this is one of the first monuments where the name of “mass” occurs to signify the public prayers, which the church made at offering the Eucharist. And let the reader observe, that there is no mention of the “mass” in the copies which the Greeks made use of. And further, he restrains the meaning of the word “mass” too much, when he supposes that it denoted the Communion Office only.

Canon VII.

Concerning those who are reconciled in peril of death.

Aurelius the bishop said: If anyone had fallen into peril of death during the absence of the bishop, and had sought to reconcile himself to the divine altars, the presbyter should consult the bishop, and so reconcile the sick man at his bidding, which thing we should strengthen with healthy counsel. By all the bishops it was said: Whatever your holiness has taught us to be necessary, that is our pleasure.
Notes.

Ancient Epitome of Canon VII.


A priest desiring to reconcile anyone in peril to the sacred altars must consult the bishop and do what seems good to him.

This is Canon 4,of the Synod of 387 or 390.



Johnson.

See Canon 43.

Canon VIII.

Of those who make accusation against an elder; and that no criminal is to be suffered to bring a charge against a bishop.

Numidius, the bishop of Maxula, said: Moreover, there are very many, not of good life, who think that their elders or bishops should be the butt for accusation; ought such to be easily admitted or no? Aurelius the bishop said: Is it the pleasure of your charity that he who is ensnared by divers wickednesses should have no voice of accusation against these?All the bishops said: If he is criminous, Iris accusation is not to be received.
Notes.

Ancient Epitome of Canon VIII.


It has seemed good that they who are themselves defendants for crimes should not bring accusations; nor should they be allowed to lay crimes to anyone’s charge.

This is Canon 6,of Genethlius’s Synod at Carthage, a.d. 387 or 390.



Johnson.

See Canons 132 and 133 and Constantinople Canon 6.

[The “elders” mentioned in this canon are] probably the same with senes in other canons. viz., Metropolitans, as is generally believed. The Latin here calls them Majores natu, the Greek patera". Bishop Beveridge supposes that the word denotes bishop, though perhaps Majores natu may signify presbyters. Justellus on the canon produces some seeming authorities for this.

Canon IX.

Of those who on account of their deeds are justly cast forth from the congregation of the Church.

Augustine the bishop, the legate of the Numidian province, said: Deign to enact that if any perchance have been rightly on account of their crimes cast forth from the Church, and shall have been received into communion by some bishop or presbyter, such shall be considered as guilty of an equal crime with them who flee away from the judgment of their own bishop. And sit the bishops said: This is the pleasure of all of us.
Notes.

Ancient Epitome of Canon IX.


Let him be excommunicated who communicates with one excommunicated.

This is Canon 7,of the same synod of 387 or 390.

Canon X.

Of presbyters who are corrected by their own bishops.

Alypius the bishop, a legate of the province of Numidia, said: Nor should tiffs be passed over; if by chance any presbyter when corrected by his bishop, inflamed by self-conceit or pride, has thought fit to offer sacrifices to God separately [from the authority of the bishop] or has believed it right to erect another altar, contrary to ecclesiastical faith and discipline, such should not get off with impunity. Valentine, of the primatial see of the province of Numidia, said: The propositions made by our brother Alypius are of necessity congruous to ecclesiastical discipline and faith; therefore enact what seems good to your belovedness.
Notes.

Ancient Epitome of Canon X.


If one condemned by his bishop shall separate himself and set up an altar or make the offering he should be punished.



Aristenus.

Whoever has been cut off by his own bishop and does not go to the synod to which his bishop is subject, that an examination may be made of the grounds of his cutting off, and that whatever is contrary to justice may be corrected; but, puffed up with pride and conceit, shall despise the synod and separate himself from the Church, and shall set up another altar, and shall offer to God the holy gifts; such an one shall not be allowed to go on with impunity, since he is acting contrary to the faith and constitution of the Church; but he is to be stricken with anathema.

This and the following canon are Canon 8,of the so often mentioned synod of 387 or 390.



Johnson.

See Canon of the Apostles 24 (or 32) and that of Gangra 6.

Canon XI.

If any presbyter, inflated against his bishop, makes a schism, let him be anathema.

All the bishops said: If any presbyter shall have been corrected by his superior, he should ask the neighbouring bishops that his cause be heard by them and that through them he may be reconciled to his bishop: but if he shall not have done this, but, puffed up with pride, (which may God forbid!) he shall have thought it proper to separate himself from the communion of his bishop, and separately shall have offered the sacrifice to God, and made a schism with certain accomplices, let him be anathema, and let him lose his place; and if the complaint which he brought against his bishop shall [not] have been found to be well founded, an enquiry should be instituted.
Notes.

Ancient Epitome of Canon XI.


A Presbyter condemned by his bishop, is allowed to appeal to the neighbouring bishops: but if he shall not make any appeal, but shall make a schism, and be elated with conceit and shall offer the Holy Gifts to God, let him be anathema.

See note to last canon. The last clause is certainly corrupt; in the council of Carthage at which it was first adopted there is no “non,” making the meaning clear.

Canon XII.

If any bishop out of Synod time shall have fallen under accusation, let his cause be heard by 12 bishops.

Felix the bishop, said: I suggest, according to the statutes of the ancient councils, that if any bishop (which may God forbid!) shall have fallen under any accusation, and there shall have been too great necessity to wait for the summoning of a majority of the bishops, that he may not rest under accusation, let his cause be heard by 12 bishops; and let a presbyter be heard by six bishops with his own bishop, and a deacon shall be heard by three.
Notes.

Ancient Epitome of Canon XII.


When a bishop is to be tried, if the whole synod does not sit, let at least twelve bishops take up the matter; and for the case of a presbyter, six and his own diocesan; and for the ease of a deacon, three.

This is Canon 10,of the Synod of Genethlius.



Johnson.

Hereby must be meant African canons; that under Gratus [a.d. 348] had decreed the same thing.

Who was the bishop’s judge at the first instance does not appear by this canon; but it is natural to suppose it was the Primate. It is probable that this canon is to be understood of hearing upon an appeal, because it is certain that a priest’s cause, at the first instance, was to be tried before the bishop (see (Can. 10, 11). And therefore the latter part of the canon can be understood of no hearing but by way of appeal, nor by consequence the former. And this seems more clear by Can. Afr. 29.

Canon XIII.

That a bishop should not be ordained except by many bishops, but if there should be necessity he may be ordained by three.

Bishop Aurelius said: What says your holiness on this matter? By all the bishops it was answered: The decrees of the ancients must be observed by us, to wit, that without the consent of the Primate of any province even many bishops assembled together should not lightly presume to ordain a bishop. But should there be a necessity, at his bidding, three bishops should ordain him in any place they happen to be, and if anyone contrary to his profession and subscription shall come into any place he shall thereby deprive himself of his honour.
Notes.


Ancient Epitome OF XIII

At the bidding of the Primate even three bishops can make a bishop. But whoever goes counter to his profession, and subscription, is deprived of his honour by his own judgment.

This is Canon xij. of the before mentioned Synod of 387 or 390.



Johnson.

See Can. Ap. 1, Nic. 1.

(He that was called a Metropolitan in other Churches was a Primate in Africa).

Canon XIV.

That one of the bishops of Tripoli should come as legate, and that a presbyter might be heard there by five bishops.

IT also seemed good that one bishop from Tripoli, on account of the poverty of the province, should come as a legation, and that there a presbyter might be heard by five bishops, and a deacon by three, as has been noted above, his own bishop presiding.
Notes.

Ancient Epitome of Canon XIV.


On account of the scarcity of bishops in Tripoli, one bishop shall suffice for a legation.

This canon is made up of two parts. The first part is Canon 5,of the synod of Hippo, a.d. 393, and was repeated at the Carthaginian synod of 397. The second half is from Canon viij. of the same council.Johnson (See Canon 12).

“Legate,” i.e., to a Synod, there being few bishops in that province.

Canon XV.

Of the divers orders who serve the Church, that if any one fall into a criminal business and refused to be tried by the ecclesiastical court, he ought to be in danger therefor; and that the sons of bishops (sacerdotum) are not to attend worldly shows.

Moreover it seemed good that if any bishop, presbyter, or deacon, who had a criminal charge brought against him or who had a civil cause, refused to be tried by the ecclesiastical tribunal, but wished to be judged by the secular courts, even if he won his suit, nevertheless he should lose his office.

This is the law in a criminal suit; but in a civil suit he shall lose that for the recovery of which he instituted the proceedings, if he wishes to retain his office.

This also seemed good, that if from some ecclesiastical judges an appeal was taken to other ecclesiastical judges who had a superior jurisdiction, this should in no way injure the reputation of those from whom the appeal was taken, unless it could be shown that they had given sentence moved by hatred or some other mental bias, or that they had been in some way corrupted. But if by the consent of both parties judges had been chosen, even if they were fewer in number than is specified, no appeal can be taken.

And [it seemed good] that the sons of bishops should not take part in nor witness secular spectacles. For this has always been forbidden to all Christians, so let them abstain from them, that they may not go where cursing and blasphemy are to be found.
Notes.

Ancient Epitome of Canon XV.


A bishop or cleric who has a criminal suit brought against him, if he leaves the Church and betakes himself to secular judges even if he had been unjustly used, shall lose his rank. And if he was successful in his political affairs, if he follows this, he shall lose his own grade. No appeal can be taken from the ecclesiastical judges, except they be proved to have given their decision beforehand moved thereto by a bribe or by hatred. No appeal can be taken from the decision of judges chosen by each side.

This canon is made up of Canons ix., x., and xj. of the Council of Hippo, a.d. 393.



Johnson.

In this canon the African bishops made bold with the Civil Courts. To lay such restraints on bishops and clergymen is, I am sure, very proper, to say no more).

Canon XVI.

That no bishop, presbyter or deacon should be a “conductor;” and that Readers should take wives; and that the clergy should abstain from usury; and at what age they or virgins should be consecrated.

Likewise it seemed good that bishops, presbyters, and deacons should not be “conductors” or “procurators;” nor seek their food by any base and vile business, for they should remember how it is written, “No man fighting for God cumbereth himself with worldly affairs.”

Also it seemed good that Readers when they come to years of puberty, should be compelled either to take wives or else to profess continence.

Likewise it seemed good that if a clergyman had lent money he should get it back again, but if kind (speciem) he should receive back the same kind as he gave.

And that younger than twenty-five years deacons should not be ordained, nor virgins consecrated.

And that readers should not salute the people.
Notes.

Ancient Epitome of XVI.


A bishop, presbyter, and deacon may not be a “conductor” or a “procurator.” A reader when he comes to puberty must contract marriage or profess continence.


7 ecumenical councils - IX.