7 ecumenical councils - XVII.
A cleric who has lent to someone, what he gave let him receive, or as much.
Let not him be a deacons, who is made a deacon being under twenty-five.
And let not readers salute the people.
This canon is made up of Canons xv., xviij., and xxj., and added to these Canon j. of the same Second Series of the synod of Hippo, a.d. 393.
Johnson.
Zonaras says this was never observed anywhere but in Africa. See Can. Afr. 19 (27).
Du Pin turns the Latin, saluto, by “addressing his speech to the people.”
Canon XVII.
That any province on account of its distance, may have its own Primate.
IT seemed good that Mauretania Sitiphensis, as it asked, should have a Primate of its own, with the consent of the Primate of Numidia from whose synod it had been separated.1 And with the consent of all the primates of the African Provinces and of all the bishops permission was given, by reason of the great distance between them.
Notes.
Ancient Epitome of Canon XVII.
Mauretania Sitiphensis, on account of the great distance, is permitted to have its own Primate.
This canon is Canon iij. of the first series of canons enacted at Hippo in 393.
Johnson.
N.B. From this place forward the Latin and Greek numeration varies; but Justellus’s Edition in Greek and Latin follows the Latin division.
Canon XVIII).
(Gk. 18,The Latin caption is the canon of the Greek).
If any cleric is ordained he ought to be admonished to observe the constitutions.
And that neither the Eucharist nor Baptism: should be given to the bodies of the dead.
And that every year in every province the Metropolitans come together in synod. (Gk. Canon xix).
It seemed good that before bishops, or clerics were ordained, the provisions of the canons should be brought to their notice, lest, they might afterwards repent of having through ignorance acted contrary to law).
Ancient Epitome of Greek Canon XIX.
The things which have been adopted by the synods should be made known to him who is to be ordained. (Gk. Canon xx).
It also seemed good that the Eucharist should not be given to the bodies of the dead. For it is written: “Take, Eat,” but the bodies of the dead can neither “take” nor “eat.” Nor let the ignorance of the presbyters baptize those who are dead.
Ancient Epitome of Greek Canon XX
The Eucharist is not to be given to the body of one dead for it neither eats nor drinks.
The ignorance of a presbyter shall not baptize a dead man. (Gk. Canon xxi).
And therefore in this holy synod should be, confirmed in accordance with the Nicene decrees, on account of Ecclesiastical causes, which often are delayed to the injury of the people, that every year there should be a synod, to which all, who are primates of the provinces, should send bishops as legates, from their own synods, two or as many as they choose; so that when the synod meets it may have full power to act.
Notes.
Ancient Epitome of Greek Canon XXI.
According to the decrees of the Nicene Fathers a yearly synod shall be assembled, and two legates or as many as they shall choose, shall be sent by the primates of every province.
This is composed of Canons II., IV., and V. of the second series of enactments of Hippo, a.d. 393.
Johnson.
The 18th canon in the Edition of Tilius and Bishop Beveridge runs thus; viz). [If any clergyman be ordained he ought to be reminded to keep the canons; and that the Eucharist or Baptism be not given to dead corpses; and that the Metropolitans in every province meet in synod yearly.] They speak their own language, and call him a Metropolitan, whom the Africans called a Primate; but then they have also the entire 18th canon, as it here stands according to the Latin, which they divide into three, and number them 19, 20, 21.
See Can. Nic. 5. It seems very odd that they should allege the authority of the Nicene Synod upon this occasion; for that orders a synod twice a year, this but once; that intends a provincial synod, this a diocesan or national one.
Canon XIX.
(Greek xxii).1
That if any bishop is accused the cause should be brought before the primate of his own province.
Aurelius, the bishop, said: Whatever bishop is accused the accuser shall bring the case before the primates of the province to which the accused belongs, and he shall not be suspended from communion by reason of the crime laid to Iris charge unless he fails to put in an appearance on the appointed day for arguing his cause before the chosen judges, having been duly summoned by the letters; that is, within the space of one month from the day in which he, is found to have received the letters. But should he be able to prove any true necessity which manifestly rendered it impossible for him to appear, he shall have the opportunity of arguing his case within another full month; but after the second month he shall not communicate until he is acquitted.
But if he is not willing to come to the annual general council, so that his cause may there be terminated, he himself shall be judged to have pronounced the sentence of his own condemnation at the time in which he does not communicate, nor shall he communicate either in his own church or diocese.
But his accuser, if he has not missed any of the days for pleading the cause, shall not be shut out from communion; but if he has missed some of them, withdrawing himself, then the bishop shall be restored to communion and the accuser shall be removed from communion; so, nevertheless, that the possibility of going on with the case be not taken from him, if he shall prove that his absence was caused by lack of power and not by lack of will.
And this is enacted, that if the accuser turn out to be himself a criminal when the case against the bishop has come to argument, he shall not be allowed to testify unless he asserts that the causes are personal and not ecclesiastical.
Notes.
Ancient Epitome of Canon XIX.
A bishop accused and baled to judgment shall have the space of two months; if there is any excuse2 for his delay from the other side. But after this he shall be excommunicated if he does not appear. But if when the accused is present the accuser flees, then the accuser shall be deprived of communion. But the accuser who is infamous shall not be an accuser at all.
This canon is made up from Canons VI. and VII. of the last mentioned second series of the enactments of Hippo, 393.
Johnson.
See Can. Afr. 28 and Can. Ap. 11 (14).
By this [“Universal Synod”] is meant a National Synod of Africa.See Can. Constantinople 6.
Canon XX).
(Greek xxiii). Of accused presbyters or clerks.
But if presbyters or deacons shall have been accused, there shall be joined together from the neighbouring places with the bishop of tile diocese, the legitimate number of colleagues, whom the accused shall seek from the same; that is together with himself six in the case against a presbyter, in that against a deacon three. They shall discuss the causes, and the same form shall be kept with regard to days and postponements and removals from communion, and in the discussion of persons between the accusers and the accused.
But the causes of the rest of the clergy, the bishop of the place shall take cognizance of and determine alone.
Notes.
Ancient Epitome of Canon XX.
When a presbyter is accused, six of the neighbouring bishops together with the bishop of that region shall judge the matter. But for a deacon, three. What things concern the other clerics even one bishop shall examine.
This is Canon 8,of Hippo, 393.
Johnson.
See Canon 12.
Canon XXI).
(Greek xxiv). That the sons of clergymen are not to be joined in marriage with heretics.
Likewise it seemed good that the sons of clergymen should not be joined in matrimony with gentiles and heretics).
Notes.
Ancient Epitome of Canon XXI.
[The same as the canon.]
This is Canon xij. of Hippo, 393.
Canon XXII).
(Greek xxv). That bishops or other clergymen shall give nothing to those who are not Catholics.
And that to those who are not Catholic Christians, even if they be blood relations, neither bishops nor clergymen shall give anything at all by way of donation of their possessions.
Notes.
Ancient Epitome of Canon XXII.
Bishops and clergymen shall give nothing of their goods to heretics, nor confer aught upon them even if they be their relatives.
This is Canon 14,of Hippo, 393.
Canon XXIII).
(Greek xxvi). That bishops shall not go across seas.
Item, That bishops shall not go beyond seas without consulting the bishop of the primatial see of his own province: so that from him they may be able to receive a formed or commendatory letter.
Notes.
Ancient Epitome of Canon XXIII.
A bishop is not to cross the seas unless he has received from the Primate of his region a letter dimissory.
This is Canon xxvij. of Hippo, 393.
Johnson.
See note on Canons of the Apostles, 10 (13)). [viz:]
[The use of Letters Commendatory was very early in the Church; St. Paul mentions them I1Co iij. 1. And it is not easy to be conceived how discipline can be restored but by the reviving of this practice. It is surely irregular to admit all chance comers to the Communion, who, for aught we know, may stand excommunicated by their own bishop. Of the difference between Commendatory and Pacific and Formal Letters, see Can. Chalc., 11; Apost., 25, 26; Ant., 6; Sardic., 13].
Canon XXIV.
(Greek xxvii).
That nothing be read in church besides the Canonical Scripture.
Item, that besides the Canonical Scriptures nothing be read in church under the name of divine Scripture.
But the Canonical Scriptures are as follows:
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy.
Joshua the Son of Nun.
The Judges.
Ruth.
The Kings, 4,books).
The Chronicles, ij. books.
Job.
The Psalter.
The Five books of Solomon.
The Twelve Books of the Prophets.
Isaiah.
Jeremiah.
Ezechiel.
Daniel.
Tobit.
Judith.
Esther.
Ezra, ij. books.
Macchabees, ij. books.
The New Testament.
The Gospels, 4,books.
The Ac of the Apostles, j. book.
The Epistles of Paul, xiv.
The Epistles of Peter, the Apostle, ij.
The Epistles of Jn the Apostle, iij.
The Epistles of James the Apostle, j.
The Epistle of Jude the Apostle, j.
The Revelation of John, j. book.
Let this be sent to our brother and fellow bishop, Boniface, and to the other bishops of those parts, that they may confirm this canon, for these are the things which we have received from our fathers to be read in church.
Notes.
Ancient Epitome of Canon XXIV.
Let nothing besides the canonical Scriptures be read in church.
This is Canon xxxvj. of Hippo., 393. The last phrase allowing the reading of the “passions of the Martyrs” on their Anniversaries is omitted from the African code.
Johnson.
These two books [i.e. the two Maccabees] are mentioned only in Dionysius Exiguus’s copy. See Can. Ap. ult., Can. Laod. ult.
“Boniface,” i.e., Bishop of Rome.
Canon XXV.
(Greek xxviii).
Concerning bishops and the lower orders who wait upon the most holy mysteries. It has seemed good that these abstain from their wives.
Aurelius, the bishop, said: We add, most dear brethren, moreover, since we have heard of the incontinency of certain clerics, even of readers, towards their wives, it seemed good that what had been enacted in divers councils should be confirmed, to wit, that subdeacons who wait upon the holy mysteries, and deacons, and presbyters, as well as bishops according to former statutes,1 should contain from their wives, so that they should be as though they had them not and unless they so act, let them be removed from office. But the rest of the clergy are not to be compelled to this, unless they be of mature age. And by the whole council it was said: What your holiness has said is just, holy, and pleasing to God, and we confirm it).
Notes.
Ancient Epitome of Canon XXV.
Those who handle holy things should abstain even from their own wives at the times of their ministration.
This is rounded upon Canon 4,of the Council of Carthage, which met September 13th, 401, but the provisions are more stringent here, subdeacons as well as deacons being constrained to continence.
Johnson.
“Times of ministration,” so it is explained, Can. Trull., 13, where there were several African Bishops present, and allowed of that explication; yet Dion. Exig. is not clear, viz., Secundum propria statuta.
By Can. Laod., 23. Ministers, i.e., sub-deacons, are forbid to touch the Holy Vessels, yet here they are said to handle the Mysteries; I suppose they might handle the Holy Vessels, etc. before and after the celebration, but not during the solemnity; or else the customs of several ages and countries differed as to this particular.
Canon XXVI).
(Greek xxix).
That no one should take from the possessions of the Church.1
Likewise it seemed good that no one should sell anything belonging to the Church: that if there was no revenue, and other great necessity urged thereto, this might be brought before the Metropolitan of the province that the might deliberate with the appointed number of bishops whether this should be done: that if such urgent necessity lay upon any church that it could not take counsel beforehand, at least let it call together the neighbouring bishops as witnesses, taking care to refer all the necessities of his church to the council: and that if he shall not do this, he shall be held as responsible toward God, and as a seller in the eye of the council, and he shall have lost thereby his honour.
Notes.
Ancient Epitome of Canon XXVI.
Church goods must not be sold. If they bring in no revenue they may be sold at the will of the bishops. If the necessity does not allow that consultation should take place, he who sells shall call together the neighbouring bishops. If he does not do so he shall be held responsible to God and to the Synod.
This is Canon 5,of the Synod of Carthage, Sept. 13th, 401.
Johnson.
“Appointed number,” i.e., Twelve, see Canon 12.
Canon XXVII.
(Greek xxx).
Presbyters and deacons convicted of the graver crimes shall not receive laying on of hands, like layman.1
IT also was confirmed that if presbyters or deacons were convicted of any of the greater crimes on account of which it was necessary that they should be removed from the ministry, that hands should not be laid upon them as upon penitents, or as upon faithful layman, nor should it be permitted that they be baptized over again and then advanced to the clerical grade.
Notes.
Ancient Epitome of Canon XXVII.
A presbyter convicted and repenting, is not to be rebaptized as one to be advanced, neither as a layman is he to be reordained.
This is Canon xij. of the before-mentioned Council of Carthage. Sept. 13th, 401.
Johnson.
This canon seems to have been designed to preclude deposed clergymen from all possibility of being restored, directly or indirectly).
Canon XXVIII.
(Greek xxxi).
Presbyters, deacons, or clerics, who shall think good to carry appeals in their causes across the water shall not at all be admitted to communion.1
IT also seemed good that presbyters, deacons, and others of the inferior clergy in the causes which they had, if they were dissatisfied with the judgments of their bishops, let the neighbouring bishops with the consent of their own bishop hear them, and let the bishops who have been called in judge between them: but if they think they have cause of appeal from these, they shall not betake themselves to judgments from beyond seas, but to the primates of their own provinces, or else to an universal council, as has also been decreed concerning bishops. But whoso shall think good to carry an appeal across the water shall be received to communion by no one within the boundaries of Africa.
Notes.
Ancient Epitome of Canon XXVIII.
Clerics who have been condemned, if they take exception to the judgment, shall not appeal beyond seas, but to the neighbouring bishops, and to their own; if they do otherwise let them be excommunicated in Africa.
This canon is the same as Canon xvij. of the Synod of Carthage of 418, but it has some words with regard to appeals which that canon does not contain, viz.: “Aut ad universale conciliam, sicut et de episcopis soepe constitutum est.” This clause, affirming that bishops have often been forbidden to appeal across the water from the decisions of the African bishops, has caused great perplexity as no such decrees are extant. The Ballerini, to avoid this difficulty, and possibly for other reasons, suggest an entirely different meaning to the passage, and suppose that it means that “bishops have often been allowed to appeal to the Universal Council and now this privilege is extended to priests.”2 But this would seem to be a rather unnatural interpretation and Van Espen in his Commentary shews good reason for adopting the more evident view.
Johnson.
See Can. Afr., 19.
Clearly the See of Rome is here aimed at, as if Carthage were the place designed by Providence to put a stop to the growth of power in Christian Rome, as well as heathen. It is strange, that this canon should be received by the Church of Rome in former ages.
Canon XXIX.
(Greek xxxii).
If anyone who is excommunicated shall receive communion before his cause is heard he brings damnation on himself.1
Likewise it pleased the whole Council that he who shah have been excommunicated for any neglect, whether he be bishop, or any other cleric, and shall have presumed while still under sentence, and his cause not yet heard, to receive communion, he shall be considered by so doing to have given sentence against himself.
Notes.
Ancient Epitome of Canon XXIX.
One excommunicate who shall communicate before absolution sentences himself.
This canon seems to be founded upon Canon 4,of Antioch.
Johnson.
See Can. Ap., 21 (29), Antioch, 4.
By this canon the criminous bishop is supposed to be excommunicated before he comes to have his cause heard by a Synod, or by 12 neighbouring bishops: and it is therefore most rational to believe that he was thus censured by his Primate. See Can. Afr., 12).
Canon XXX).
(Greek xxxiii).
Concerning the accused or accuser.1
Likewise it seemed good that the accused, or the accusor, if (living in the same place as the accused) he fears some evil may be done him by the tumultuous multitude, may choose for himself a place near by, where the cause may be determined, and where there will be no difficulty in producing the witnesses.
Ancient Epitome of Canon XXX.
Accuser or accused may select for himself a safe place if he fears violence.
Canon XXXI.
(Greek xxxiv).
If certain clerics advanced by their own bishops are supercilious, let them not remain whence they are unwilling to come forth.
IT also seemed good that whoever of the clergy or of the deacons would not help the bishop in the necessities of the churches, when he wished to lift them to a higher position in his diocese, should no longer be allowed to exercise the functions of that grade from which they were not willing to be removed.
Notes.
Ancient Epitome of Canon XXXI.
Who despises a greater honour shall lose what he hath.
Johnson.
It is most probable that this canon is to be understood of deacons designed by the bishop to be ordained priests, for the deacons, at least in some Churches, were provided of a better maintenance than priests; or it may be understood of inferior clergymen, who were permitted to marry in the degree they were now in, but would not willingly take the order of priest or deacon, because then they were prohibited marriage.
Canon XXXII.
(Greek xxxv).
If any poor cleric, no matter what his rank may be, shall acquire any property, it shall be subject to the power of the bishop.1
IT also seemed good that bishops, presbyters, deacons and any other of the clergy, who when they were ordained had no possessions, and in the time of their episcopate or after they became clerics, shall purchase in their own names lands or any other property, shall be held guilty of the crime of intrenching upon the Lord’s goods, unless, when they are admonished to do so, they place the same at the disposal of the Church. But should anything come to them personally by the liberality of anyone, or by succession from some relative, let them do what they will with it; if, however, they demand it back again, contrary to what they proposed, they shall be judged unworthy of ecclesiastical honour as back-sliders.
Notes.
Ancient Epitome of Canon XXXII.
Whoso after his ordination although he has nothing yet buys a field, shall give it to the Church, unless he got it by succession from a relation or by pure liberality.
In this canon there is difficulty about the meaning of the phrase “quod eorum proposito congruat.” Hardouin suggests that “propositum” is the same as “profession,” or “calling,” and the meaning, were this the case, would be that he must employ it as befits his clerical calling. Van Espen follows Balsamon and Zonaras in understanding it to mean that if he has proposed to employ a part for the Church or for the poor, and changes his mind, he is to be deposed; and this meaning I have followed).
Canon XXXIII.
(Greek xxxvi).
That presbyters should not sell the goods of the Church in which they are constituted; and that no bishop can rightly use anything the title to which vests in the ecclesiastical maternal centre (matriko").
It also seemed good that presbyters should not sell the ecclesiastical property where they are settled without their bishop’s knowledge; and it is not lawful for bishops to sell the goods of the Church without the council or their presbyters being aware of it. Nor should the bishop without necessity usurp the property of the maternal (matricis) Church [nor should a presbyter usurp the property of his own cure (tituli)].1
Notes.
Ancient Epitome of Canon XXXIII.
A presbyter is not to sell ecclesiastical property without the consent of the bishop. A bishop is not to sell without the approbation of his synod a country property.
Fuchs (Biblioth. der Kirchenvers., vol. iij., p. 5) thinks the text is corrupt in the last sentence and should be corrected by Canon 10,of the Council of Carthage of 421, so as to read, “that which is left by will to a rural church in the diocese must not be applied to the Mother Church through the usurpation of the bishop.”Johnson
“Or title.” So I turn the Lat. Titulus for want of a proper English word. It denotes a lesser church in any city or diocese, served by a priest.
“The Mother Church,” i.e., The cathedral, the Church in which the bishop resides.
Moreover at this Synod we read all the conciliar decrees of all the Province of Africa in the different synods held in the time of Bishop Aurelius.2
Concerning the Synod which assembled in Hippo Regio.
Under the most illustrious consuls, the most glorious Emperor Theodosius Augustus for the third time, mid Abundantius, on the viij. Ides of October, at Hippo Regio, in the secretarium of the Church of Peace. And the rest of the acts of this Synod have not been written down here because these constitutions are found set forth above.
Of the Council of Carthage at which the proconsular bishops were appointed legates to the Council at Adrumetum.
In the consulate of the most glorious emperors—Arcadius for the third time and Honorius for the second time, Augustuses, on the vith3 day before the Calends of July, at Carthage. In this council the proconsular bishops were chosen as legates to the Council of Adrumetum.
Of a Council of Carthage at which many statutes were made.
In the consulate of those most illustrious men, Caesarius and Atticus, on the vth day before the Calends of September in the secretarium of the restored basilica, when Aurelius the bishop, together with the bishops, had taken his seat, the deacons also standing by, and Victor the old man of Puppiana, Tutus of Migirpa and Evangel of Assuri.
The Allocution of Aurelius the bishop of Carthage to the bishops.
Aurelius, the bishop, said:4 After the day fixed for the council, as ye remember, most blessed brethren, we sat and waited for the legations of all the African provinces to assemble upon the day, as I have said, set by our missive; but when the letter of our Byzacene bishops had been read, that was read to your charity, which they had discussed with me who had anticipated the time and day of the council; also it was read by our brethren Honoratus and Urban, who are to-day present with us in this council, sent as the legation of the Sitifensine Province. For our brother Reginus of the Vege [t]selitane5 Church,6 the letters sent to my littleness by Crescentian and Aurelius, our fellow-bishops, of the first sees of the [two] Numidias, in which writings your charity will see with me how they promised that either they themselves would be good enough to come or else that they would send legates according to custom to this council; but this it seems they did not do at all, the legates of Mauritania Sitifensis, who had come so great a distance gave notice that they could stay no longer; and, therefore, brethren, if it seem good to your charity, let the letters of our Byzacene brethren, as also the breviary, which they joined to the same letter, be read to this assembly, so that if by any chance they are not entirely satisfactory to your charity, such things in the breviary may be changed for the better after diligent examination. For this very thing our brother and fellow-bishop of the primatial see, a man justly conspicuous for his gravity and prudence, Mizonius, demanded in a letter he addressed to my littleness. If therefore it meets with your approval, let there be read the things which have been adopted and let each by itself be considered by your charity.
Canon XXXIV).
(Greek xxxvii). That nothing of those things enacted in the Synod of Hippo is to be corrected.
Bishop Epigonius said: In this summary (Breviarium) which was adopted at the Synod of Hippo, we think nothing should be amended, nor anything added thereto except that the day on which the holy Feast of Easter falls should be announced in Synod.
Notes.
Ancient Epitome of Canon XXXIV.
Nothing is to be corrected in the synod of Hippo, nor anything added thereto, except that the time of celebrating Easter should be announced in time of synod.
The first of these introductions is that of the Synod of Hippo in a.d. 393; the next that of Carthage in a.d. 394, and the third that of the same place, held August 28th, a.d. 397.
This canon (number 34,of the code) is the beginning of Canon 5, of the last named Synod.
Johnson.
See Canons 51 and 73.
Canon XXXV.
(Greek xxxviii).
That bishops or clergymen should not easily set free their sons.
That bishops or clerics should not easily let their children pass out of their power; unless they were secure of their morals and age, that their own sins may pertain to them.
Notes.
Ancient Epitome of Canon XXXV.
Bishops and clergy shall not set their children free until their morals are established.
This canon is Canon xiij. of the Synod of Hippo a.d. 393).
Canon XXXVI).
(Greek xxxix).
That bishops or clergymen are not to be ordained unless they have made all their family Christians.
None shall be ordained bishop, presbyters, or deacons before all the inmates of their houses shall have become Catholic Christians.
Notes.
Ancient Epitome of Canon XXXVI.
(He shall not be ordained who hath not made all his household orthodox.
This canon is Canon xvij. of the Synod of Hippo, a.d. 393.
Canon XXXVII).
(Greek xl).
It is not lawful to offer anything in the Holy Mysteries except bread and wine mixed with water.
IN the sacraments of the body and blood of the Lord nothing else shall be offered than that which the Lord himself ordained, that is to say, bread and wine mixed with water. But let the first-fruits, whether honey or milk, be offered on that one most solemn day, as is wont, in the mystery of the infants. For although they are offered on the altar, let them have nevertheless their own benediction, that they may be distinguished from the sacraments of the Lord’s body and blood; neither let there be offered as first-fruits anything other than grapes and corns.
Notes.
Ancient Epitome of Canon XXXVII.
Let bread and wine mixed with water only be offered.
The text of the Greek here does not exactly agree with the Latin. The Greek reads as follows: “That in the Holy Mysteries nothing else be offered than the body and blood of the Lord, even as the Lord himself delivered, that is bread and wine mixed with water.”
Further down with regard to the first-fruits I have followed the Greek text which seems decidedly preferable, in fact the Latin is so corrupt that Van Espen notes that for the ordinary “offerantur” some mss. read “non offerantur.”
This canon is Canon xxiij. of the Synod of Hippo, a.d. 393.
Johnson.
See Can. Ap. 2 (3).
“The Mystery of Infants” of this Quoere, all that I have met with are in the dark as to this matter. Dionysius Exiguus’s Latin is Lac, etc. The Greek stands thus, Eite gala k). t). l.
Canon XXXVIII).
(Greek xli).
That clerics or those who are continent shall not visit virgins or widows.
Neither clerics nor those who profess continence should enter the houses of widows or virgins without the bidding or consent of the bishops or presbyters: and then let them not go alone, but with some other of the clergy, or with those assigned by the bishop or presbyter for this purpose; not even bishops and presbyters shall go alone to women of this sort, except some of the clergy are present or some other grave Christian men.
Notes.
Ancient Epitome of Canon XXXVIII.
Clerics and those who are continent shall not go to widows or virgins, unless at the bidding of the bishop and presbyter: and even then not alone, but with those with whom presbyters and deacons visit them.
This canon is canon 24,of the Synod of Hippo, a.d. 393).
Canon XXXIX).
(Greek xlii).
That a bishop should not be called the chief of the priests.1
That the bishop of the first see shall not be called Prince of the Priests or High Priest (Summus Sacerdos) or any other name of this kind, but only Bishop of the First See.
Notes.
Ancient Epitome of Canon XXXIX.
The first bishop shall not be called Prince of the Priests nor High Priest but Bishop of the first see.
This canon is Canon 25,of the Synod of Hippo, a.d. 393.
Johnson.
“The bishop of the Prime See,” i.e., The primate. So Xantippus is called bishop of the Prime. So in Numidia, Nicetius in Mauritania, in the original Latin between Can. 85, and Can. 86, and see Can. 86.
N.B. Justellus on this canon shews, that Tertullian, Optatus, and Augustine, did apply these titles to their own African bishops; and therefore supposes, that the meaning of the canon was to suppress the flame of vain glory, which proceeded from these sparks of lofty titles.
Canon XL).
(Greek xliii). Concerning the non-frequenting of taverns by the clergy, except when travelling.
That the clergy are not to enter taverns for eating or drinking, nor unless compelled to do so by the necessity of their journey.
Notes.
Ancient Epitome of Canon XL.
A cleric on a journey may enter a tavern, otherwise not.
This canon is Canon xxvj. of the Synod of Hippo, a.d. 393.
Canon XLI).
(Greek xliv).
That by men who are fasting sacrifices are to be offered to God.
That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord’s Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted.
Notes.
Ancient Epitome of Canon XLI.
The holy mysteries are not offered except by those who are fasting.
This canon is Canon xxviij. of the Synod of Hippo, a.d. 393.
Johnson.
From this canon and the 29th of Trullo, it is evident that by the Lord’s Supper, the ancients understood the supper going before the Eucharist, and not the Eucharist itself, and that on Maunday-Thursday1 yearly, before the Eucharist, they had such a public entertainment in imitation of our Saviour’s last Paschal Supper. I refer it to the consideration of the learned reader, whether St. Paul, by the Deipnon kuriakon, 1Co 11,20, does not mean this entertainment. For the obvious translation of that verse is, “It is not your [duty or business] when you meet together [in the church] to eat the Lord’s Supper.” He would not have them to eat this supper in the public assembly: “For” (says he) “have ye not houses to eat and drink in, or despise ye the Church of God?” From the 4th age forward, the Eucharist was sometimes called the Lord’s Supper; but from the beginning it was not so. And even after it did sometimes pass by this name, yet at other times this name was strictly used for the previous entertainment, as may be seen by this canon, which was made in the 4th century. Further it seems probable, that the Lord’s Supper and the Love-feast was the same, though it was not usually called the Lord’s Supper; but only (perhaps) that love-feast, which was made on the day of the institution of the Eucharist, which we now call Maundy-Thursday.
Canon XLII).
(Greek xiv).
Concerning the not having feasts under any circumstances in churches.
7 ecumenical councils - XVII.