7 ecumenical councils - XVII.

See Can. 47, which was made in a former synod.

Canon LVIII).

(Greek lxii). Of the remaining idols or temples which should be done away by the Emperors.

Wherefore the most religious Emperors should be asked1 that they order the remaining idols to be taken entirely away throughout all Africa; for in many maritime places and in divers possessions the iniquity of this error still flourishes: that they command them to be taken away and their temples, (such as are no ornament, being set up in fields or out of the way places) be ordered to be altogether destroyed.
Notes.

Ancient Epitome of Canon LVIII.


The remains of the idols should be abolished altogether.

This is Canon ij. of the Synod of Carthage of June 15 (16), a.d. 401.

Canon LIX).

(Greek lxiii).

That clerics be not compelled to give testimony in public concerning the cognizance of their own judgment.

IT should be petitioned also that they deign to decree, that if perchance any shall have been willing to plead their cause in any church according to the Apostolic law imposed upon the Churches, and it happens that the decision of the clergy does not satisfy one of the parties, it be not lawful to summon that clergyman who had been cognitor or present,1 into judgment as a witness, and that no person attached to any ecclesiastic be compelled to give testimony.
Notes.

Ancient Epitome of Canon LIX.


A cleric who has decided a case shall not, if it be displeasing, be summoned to a tribunal to give evidence concerning it; and no ecclesiastical person shall be forced to give testimony.

This is Canon iij. of the Synod of Carthage, June 15 (or 16)). a.d. 401.



Johnson.

“According to the Apostolic law,” viz., that of St. Paul, 1Co vi. 1, 2, etc. I follow the Greek scholia in rendering this canon. In Latin cognitor is he that is solicitor, or advocate, rather than the judge who takes cognizance).

Canon LX).

(Greek lxiii). Of heathen feasts.

This also must be sought, that (since contrary to the divine precepts feasts are held in many places, which have been induced by the heathen error, so that now Christians are forced to celebrate these by heathens, from which state of things it happens that in the times of the Christian Emperors a new persecution seems to have secretly arisen:) they order such things to be forbidden and prohibit them from cities and possessions under pain of punishment; especially should this be done since they do not fear to commit such iniquities in some cities even upon the natal days of most blessed martyrs, and in the very sacred places themselves. For upon these days, shame to say, they perform the most wicked leapings throughout the fields and open places, so that matronal honour and the modesty of innumerable women who have come out of devotion for the most holy day are assaulted by lascivious injuries, so that all approach to holy religion itself is almost fled from.
Notes.

Ancient Epitome of Canon LX.


The Greek feasts must cease to be kept, because of their impropriety, and because they seduce many Christians, moreover they are celebrated on the commemorations of the martyrs.

This is Canon 4,of the Synod of Carthage, Aug. 15 (or 16), a.d. 401.



Johnson.

Bishop Beveridge and Tilius’s edition of these canons, in Greek and Latin, number the two preceding canons as I have done in the margin, with the same figures [viz: 63]. I follow them in this error because by this means the reader may more readily be referred from the Latin original and from this English translation to the Greek.

Canon LXI).

(Greek lxiv). Of spectacles, that they be not celebrated on Lord’s days nor on the festivals of the Saints.

Furthermore, it must be sought that theatrical spectacles and the exhibition of other plays be removed from the Lord’s day and the other most sacred days of the Christian religion, especially because on the octave day of the holy, Easter [i.e., Low Sunday] the people assemble rather at the circus than at church, and they should be transferred to some other day when they happen to fall upon a day of devotion, nor shall any Christian be compelled to witness these spectacles,1 especially because in the performance of things contrary to the precepts of God there should be no persecution made by anyone, but (as is right) a man should exercise the free will given him by God. Especially also should be considered the peril of the cooperators who, contrary to the precepts of God, are forced by great fear to attend the shews.
Notes.

Ancient Epitome of Canon LXI.


There shall be no theatrical representations upon Lord’s days or feast days.

This is Canon V. of the Synod of Carthage, June 15th (16), a.d. 401.

Canon LXII).

(Greek lxv). Of condemned clerics.

And this should be sought, that they deign to decree that if any clergyman of whatever rank shall have been condemned by the judgment of the bishops for any crime, he may not be defended either by the churches over which he presided, nor by anyone what- ever, under pain of loss both of money and office, and let them order that neither age nor sex be received as an excuse.
Notes.

Ancient Epitome of Canon LXII.


No one shall justify a clergyman condemned by his own bishop.

This is Canon vj. of the Synod of Carthage, June 15 (or 16), a.d. 401.

Canon LXIII).

(Greek lxvi). Of players who have become Christians.

And of them also it must be sought that if anyone wishes to come to the grace of Christianity from any ludicrous art (ludicra arte) and to remain free of that stain, it be not lawful for anyone to induce him or compel him to return to the performance of the same things again.
Notes.

Ancient Epitome of Canon LXIII.


Whoever has turned away from the stage to adopt an honest life, shall not be led back thereto

This is Canon 7,of the Synod of Carthage, June 15 (or 16), a.d. 401.



Johnson.

This canon is probably to be understood of slaves bought by their masters for the service of the Circ, or Theatre.

Canon LXIV).

(Greek lxvii).

Of celebrating manumissions in church, that permission be asked from the Emperor.

Concerning the publishing of manumissions in church, if our fellow bishops throughout Italy shall be found to do this, it will be a mark of our confidence to follow their order [of proceedings], full power being given to the legate we send, that whatever he can accomplish worthy of the faith, for the state of the Church and the salvation of souls, we shall laudably accept in the sight of the Lord. All which things, if they please your sanctity, pray set forth, that I may be assured that my suggestion has been ratified by you and that their sincerity may freely accept our unanimous action. And all the bishops said: The things which have been enjoined to be done and have been wisely set forth by your holiness are pleasing to all.
Notes.

Ancient Epitome of Canon LXIV.


The Emperor’s permission should be sought to allow the public manumission of slaves in church.

This is Canon viij. of the Synod of Carthage, June 15 (or 16), a.d. 401.



Johnson.

It is certain, that in Italy, and some other parts of the Empire, slaves were solemnly set at liberty by their masters, in the church and presence of the bishop, from the time of Constantine, but it should seem this custom had not yet obtained in Africa.

Canon LXV).

(Greek lxviii). Concerning the condemned bishop Equitius.

Aurelius, the bishop, said: I do not think that the case of Equitius should be passed over in the legation, who some time ago for his crimes was condemned by an Episcopal sentence; that if by any chance our legate should meet him in those parts, our brother should take care for the state of the Church, as opportunity offered or where he could, to act against him. And all the bishops said: This prosecution is exceedingly agreeable to us, especially as Equitius was condemned some time ago, his impudent unrest ought to be repelled everywhere more and more for the good estate and health of the Church. And they subscribed, I, Aurelius, the bishop of the Church of Carthage, have consented to this decree, and after having read it have signed my name.Likewise also signed all the other bishops.
Notes.

Ancient Epitome of Canon LXV.


Equitius, who had been condemned by the judgment of the bishops, and had behaved impudently against the ecclesiastical authority, ought to be opposed.

This is Canon 9,of the Synod of Carthage, June 15 (or 16), a.d. 401.



Johnson.

See Can. Afr., 78.

In this council the letters of Anastasius the Roman Pontiff were read, admonishing the Catholic bishops concerning the Donatists.

In the consulship of those most illustrious men Vencentius and Flavius, on the Ides of September, at Carthage, in the secretarium of the restored basilica. When we had been gathered together in council in the church at Carthage and had taken our seats, bishops from all the African Provinces, that is to say, Aurelius, the bishop of that see with his colleagues (just who they were is made evident by their signatures) [the same bishop Aurelius said]: When the letters of our most blessed brother and fellow priest, Anastasius, bishop of the Church of Rome, had been read, in which he exhorted us out of the solicitude and sincerity of his paternal and brotherly love, that we should in no way dissimulate with regard to the wiles and wickednesses of the Donatist heretics and schismatics, by which they gravely vex the Catholic Church of Africa, we thank our Lord that he hath vouchsafed to inspire that best and holy archbishop with such a pious care for the members of Christ, although in divers lands, yet builded together into the one body of Christ.

Canon LXVI).

(Greek lxix). That the Donatists are to be treated leniently.

Then when all firings had been considered and treated of which seem to conduce to the advantage of the church, the Spirit of God suggesting and admonishing us, we determined to act leniently and pacifically with the before-mentioned men, although they were cut off from the unity of the Lord’s body by an unruly dissent, so that (as much as in us lies) to all those who have been caught in the net of their communion and society, it might be known throughout all the provinces of Africa, how they have been overcome by miserable error, holding different opinions, “that perchance,” as the Apostle says, when we have corrected1 them with gentleness, “God should grant them repentance for the acknowledging of the truth, and that they might be snatched out of the snares of the devil, who are led captive of him at his will.”
Notes.

Ancient Epitome of Canon LXVI.


It seemed good that the Donatists should be treated kindly and with leniency, even if they should separate themselves from the Church, so that perchance through their respect f or our great gentleness they may be loosed from their captivity.

The introduction refers to the Synod of Carthage of September 13,401, and this canon is part of Canon j. of that Synod. We are indebted to the Ballerini for collecting the acts of this Synod by a comparison of the pseudo-Isidore, Dionysius, Ferrandus and the quotations contained in the acts of the Synod of Carthage of 525).

Canon LXVII).

(Greek lxx).

Of the letters to be sent to the judges, that they may take note of the things done between the Donatists and the Maximianists.

Therefore it seemed good that letters should be given from our council to the African judges, from whom it would seem suitable that this should be sought, that in this matter they would aid the common mother, the Catholic Church, that the episcopal authority may be fortified1 in the cities; that is to say that by their judicial power and with diligence out of their Christian faith, they enquire and record in the public acts, that all may have a firm notion of it, what has taken place in all those places in which the Maximianists, who made a schism from them, have obtained basilicas.
Notes.

Ancient Epitome of Canon LXVII.


The secular arm must be implored by synodal letters to assist our common Mother the Catholic Church against those by whom the authority of the bishop is despised.

This canon is the other half of Canon j. of the Synod of Carthage, September 13, a.d. 401.



Johnson.

Maximianists were a sect bred out of the Donatists, and separating from them.

Canon LXVIII).

(Greek lxxi). That the Donatist clergy are to be received into the Catholic Church as clergymen.

IT moreover seemed good that letters be sent to our brethren and fellow-bishops, and especially to the Apostolic See, over which our aforesaid venerable brother and colleague Anastasius, presides, that [epeidh in the Greek, quo in the Latin] he may know that Africa is in great need, for the peace and prosperity of the Church, that those Donatists who were clergymen and who by good advice had desired to return to Catholic unity, should be treated according to the will and judgment of each Catholic bishop who governs the Church in that place; and, if it seem good for Christian peace, they be received with their honours, as it is clear was done in the former times of this same division. And that this was the case the example of the majority, yea, of nearly all the African Churches in which this error had sprung up, testify; not that the Council which met about this matter in foreign parts should be done away, but that it may remain in force with regard to those who so will to come over to the Catholic Church that there be procured by them no breaking of unity. But those through whom Catholic unity was seen to have been altogether perfected or assisted by the manifest winning of the souls of their brethren in the places where they live, there shall not be objected to them the decree contrary to their honour adopted by a foreign council, for salvation is shut off to no one, that is to say, that those ordained by the Donatist party, if having been corrected they have been willing to return to the Catholic Church, are not to be1 received in their grades, according to the foreign council; but they are to be excepted through whom they received the advice to return to Catholic unity.
Notes.

Ancient Epitome of Canon LXVIII.


Those ordained by the Donatists, even though their reception has been forbidden by a foreign synod, since it is truly good that all should be saved, if they correct themselves, let them be received.



Balsamon.

This canon is special, for it seemed good to the fathers that such of the Donatists as came to the orthodox faith should be so received as to hold the grade of their holy orders, even though a transmarine, that is to say an Italian, council had decreed otherwise).



Aristenus.

Those Donatists who are penitent and anathematize their heresy are to be allowed to remain in their proper rank, and be numbered among the clergy of the Catholic Church, because Africa was labouring under a great shortness of clergy.

This canon is Canon ij. of Carthage, Sept., a.d. 401.



Johnson.

Whether the Donatists’ clergy should be re-ordained was only a point of discipline; for the Donatists retained Episcopacy. Therefore the African fathers, as they leave other churches to their liberty, so at the same time they declare that they would continue their old practice, and leave every bishop to act according to his own discretion in this matter. Probably, one great motive, besides that of peace, which they had to this, was the great scarcity of clergymen in Africa, of which Aurelius complains in his speech, inserted into the Ac before Canon 77 (61), and proposes that they send to the bishops of Rome and Milan for a supply. And that this was the true reason, does in some measure appear from the words of the Latin canon at large, in which the occasion of this decree is said to be propter necessitatem. And this is the most probable reason why it is left to the discretion of the bishop, whether to admit Donatist clergymen as such, if he had occasion for their service. And after all it is clear from this very canon, that other churches had determined this point the contrary way. Therefore Mr. Calamy exceeds when he says: “As for the Donatists, all agree that their orders were acknowledged.” Further, he would have it thought probable that orders were not always conferred among the Donatists by persons superior to presbyters. This he would infer from the great number of the bishops of that faction in Africa, viz., 278, many of which (says he) could be no more than parish ministers. But why so? Were there not above four hundred Catholic bishops? And why not as many of one side as the other? If our dissenters of any sort had fallen into the Episcopal form of government, no question but they would have had a bishop in every city at least, and equalled our church in the number of prelates.

Canon LXIX).

(Greek lxxii).

That a legation be sent to the Donatists for the sake of making peace.

IT further seemed good, that when these things were done, legates should be sent from our number to those of the Donatists whom they hold as bishops, or to the people, for the sake of preaching peace and unity, without which Christian salvation cannot be attained; and that these legates should direct the attention of all to the fact that they have no just objection to urge against the Catholic Church. And especially that this be made manifest to all by the municipal acts (on account of the weight of their documents) what they themselves had done in the case of the Maximianists, their own schismatics. For in this case it is shown them by divine grace, if they will but heed it, that their separation from the unity of the Church is as iniquitous as they now proclaim the schism of the Maximianists from themselves to be. Nevertheless from the number, those whom they condemned by the authority of their plenary council, they received back with their honours, and accepted the baptism which they had given while condemned and cut off. And thus let them see how with stupid heart they resist the peace of the Church scattered throughout the whole world, when they do these things on the part of Donatus, neither do they say that they are contaminated by communion with those whom they so receive for the making of peace, and yet they despise us, that is the Catholic Church, which is established even in the extreme parts of the earth, as being defiled by the communion of those whom the accusers have not been able to win over to themselves.1
Notes.

Ancient Epitome of Canon LXIX.


It seemed good that legates be sent to preach peace and unity to the Donatists who had been converted to the orthodox faith.

This canon is Canon iij. of Carthage, September, a.d. 401).

Canon LXX).

(Greek lxxiii). What clerics should abstain from their wives.

Moreover since incontinence has been charged against some clergymen with regard to their own wives it has seemed good that bishops, presbyters, and deacons should according to the statutes already made abstain even from their own wives; and unless they do so that they should be removed from the clerical office. But the rest of the clergy shall not be forced to this but the custom of each church in this matter shall be followed.
Notes.

Ancient Epitome of Canon LXX.


Bishops, presbyters and deacons shall abstain for their wives or else be removed from the ecclesiastical order. But the rest of the clergy shall not be forced to the same: but let the custom be observed.

This is Canon 4,of Carthage, September, a.d. 401.



Johnson.

A repetition of Canon 25 (28).

Canon LXXI).

(Greek lxxiv). Of those who leave in neglect their own people.

Moreover it seemed good that no one should be allowed to leave his chief cathedral and go to another church built in the diocese, or to neglect the care and frequent attendance upon his own cathedral by reason of too great care for his own affairs.
Notes.

Ancient Epitome of Canon LXXI.


It seemed good that no bishop shall translate himself to another see, leaviny his own, nor that through a care for his own affairs he should neglect his diocese.

This is Canon vj. of Carthage, September, a.d. 401.



Johnson.

See Canons 53 (57), 56 (60).

“Principalis Cathedra,” his own Cathedral.

Canon LXXII).

(Greek lxxv).

Of the baptism of infants when there is some doubt of their being already baptized.

Item, it seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the Moorish Legates, our brethren, since they redeem many such from the barbarians.
Notes.

Ancient Epitome of Canon LXXII.


It seemed good that they should be baptized about whom there was an ambiguity whether they had been baptized or no; test they might through that doubt lose the divine ablution.

This is Canon vij. of Carthage, September, a.d. 401.

Canon LXXIII).

(Greek lxxvi).

The date of Easter and the date of the Council should be announced.

Item, it seemed good that the day of the venerable Easter should be intimated to all by the subscription of formed letters; and that the same should be observed with regard to the date of the Council, according to the decree of the Council of Hippo, that is to say the X. Calends of September, and that it should be written to the primates of each province so that when they summon their councils they do not impede this day.
Notes.

Ancient Epitome of Canon LXXIII.


It seemed good that the day of the Holy Easter should be announced on the day of the annual Synod, or on the tenth day before the calends of September.

This is Canon 8,of Carthage, September, a.d. 401.



Johnson.

See Can. 51 (55).

“The time of council,” i.e., of the national council at Carthage.

The Greek canon says h pro deka kalandwn, and Zonaras makes this the 21st of August, but he mistakes in his calculation.



Canon LXXIV. (Greek LXXVII).

That no bishop who is an intercessor is to hold the see where he is intercessor.

Item, it has been decreed that it is not lawful to any intercessor to retain the see to which he has been appointed as intercessor, by any popular movements and seditions; but let him take care that within a year tie provide them with a bishop: but if he shall neglect to do so, when the year is done, another intercessor shall be appointed.
Notes.

Ancient Epitome of Canon LXXIV.


It seemed good that the bishop who had been called in as an intercessor, by the zeal and dissensions of the people, should not be allowed to become the occupant of its throne: but let a bishop be provided within a year, or else in the next. year let another intercessor be appointed.

This is Canon IX. of Carthage, September, a.d. 401.



Johnson.

We here call this officer “Guardian of the spiritualities” in the vacancy of the see.

Canon LXXV).

(Greek lxxviii). Of asking from the Emperors defenders of the Churches.

ON account of the afflictions of the poor by whose troubles the Church is worn out without any intermission, it seemed good to all that the Emperors be asked to allow defenders for them against the power of the rich to be chosen under the supervision of the bishops.
Notes.

Ancient Epitome of Canon LXXV.


That the bishop be not annoyed, let Defensors be appointed.

This is Canon X. of Carthage, September, 401.



Johnson.

See note on Can. Chalcedon, 23.

Canon LXXVI).

(Greek lxxix). Of bishops who do not put in an appearance at Council.

Item, it seemed good that as often as the council is to be assembled, the bishops who are impeded neither by age, sickness, or other grave necessity, come together, and that notice be given to the primates of their several provinces, that from all the bishops there be made two or three squads, and of each of these squads there be elected some who shall be promptly ready on the council day: but should they not be able to attend, let them write their excuses in the tractory,1 or if after the coming of the tractory certain necessities suddenly arise by chance, unless they send to their own primate an account of their impediment, they ought to be content with the communion of their own Church.
Notes.


Those who do not attend the annual synod, unless they be involuntarily prevented, must be satisfied with the communion of their own churches.

This is Canon xj., of Carthage, September, 401.



Johnson.

“Tractory” has several significations; here it seems to denote the written return made by the Primate of the province to the synodical letter sent by the Bishop of Carthage. In the acts inserted between canon 90th and 91st “Tractoria” seems to denote the letter of the Primate to the inferior bishops for choosing legates, if it do not rather denote the Bishop of Carthage’s circular-letter to all the primates, as it does in the next paragraph.

[The penalty in the last clause is] a very singular sort of censure, and very moderate. See Can. 80 (83).

Canon LXXVII).

(Greek lxxx). Of Cresconius.

Concerning Cresconius of Villa Regis this seemed good to all, that the Primate of Numidia should be informed on this matter so that he should by his letters summon the aforementioned Cresconius in order that at the next plenary Council of Africa he should not put off making an appearance. But if he contemns the summons and does not come, let him recognize the fact that sentence should be pronounced against him.
Notes.

Ancient Epitome of Canon LXXVII.


Unless Cresconius who has been summoned by letter to the Synod, shall appear, let him know that he will have sentence given against him.

This canon was probably formerly an appendix (so Hefele thinks) to Canon xj., of the Synod of Carthage of September 13, 401.

Canon LXXVIII).

(Greek lxxxi). Of the Church of Hippo-Diarrhytus.

IT further seemed good that since the destitution of the Church of Hippo-Diarrhytus should no longer be neglected, and the churches there are retained by those who have declined the infamous communion of Equitius, that certain bishops be sent from the present council, viz.: Reginus, Alypius, Augustine, Maternus, Theasius, Evodius, Placian, Urban, Valerius, Ambivius, Fortunatus, Quodvultdeus, Honoratus, Januarius, Aptus, Honoratus, Ampelius, Victorian, Evangelus and Rogation; and when those had been gathered together, and those had been corrected who with culpable pertinacity were of opinion that this flight of the same Equitius should be waited for, let a bishop be ordained for them by the vote of all. But if these should not be willing to consider peace, let them not prevent the choosing for ordination of a bishop, for the advantage of the church which has been so long destitute.
Notes.

Ancient Epitome of Canon LXXVIII.


It seemed good that, after Equitius had been condemned by the universal vote, a bishop of Hippo should be elected, and that they should in no way impede the ordination of a prelate for that church).

This canon was likewise probably an appendix, to Canon xiij, of the Synod of Carthage of September 13th, 401, according to Hefele.



Johnson.

See Can. Afr., 65.

Here the place of election and consecration seems to be the vacant see.



Canon LXXIX. (Greek LXXXII).

Of clerics who do not take care to have their causes argued within a year.

IT was further decreed that as often as clergymen convicted and confessed1 of any crime either on account of eorum, quorum verecundiae parcitur, or on account of the opprobrium to the Church, and of the insolent glorying of heretics and Gentiles, if perchance they are willing to be present at their cause and to assert their innocence, let them do so within one year of their excommunication; if in truth they neglect during a year to purge their cause, their voice shall not be heard afterwards.
Notes.

Ancient Epitome of Canon LXXIX.


When a cleric has been convicted of a crime, if he says his cause should be heard upon appeal, let the appeal be made within a year; after that the appeal shall not be admitted.

This is Canon xiij. of Carthage, September, a.d. 401.



Johnson.

Though the Latin syntax of this canon is very confused, and, I am apt to think, corrupted, yet it is evident enough, that this is the intention of it.

Canon LXXX).

(Greek lxxxiii).

That it is not permitted to make superiors of monasteries nor to ordain as clerics those who are received from a monastery not one’s own.

Item, it seemed good that if any bishop wished to advance to the clericature a monk received from a monastery not under his jurisdiction, or shall have appointed him superior of a monastery of his own, the bishop who shall have thus acted shall be separated from the communion of others and shall rest content with the communion of his own people alone, but the monk shall continue neither as cleric nor superior.
Notes.

Ancient Epitome of Canon LXXX.


Whoever shall receive a monk from a monastery not subject to his jurisdiction, and if he shall ordain him to the clerical estate or shall appoint him prior of his monastery, such an one shall be cut off from communion.

This is Canon 14,of Carthage, September, a.d. 401.



Johnson.

See Canons 76 (79) and 122 (123).

Canon LXXXI).

(Greek lxxxiv). Of bishops who appoint heretics or heathens as their heirs.

Item, it was ordained that if any bishop should prefer to his Church strangers to blood relationship with him, or his heretical relatives, or pagans as his heirs, he shall be anathematized even after his death, and his name shall by no means be recited among those of the priests of God. Nor can he be excused if he die intestate, because being a bishop he was bound not to postpone making such a disposition of his goods as was befitting his profession).
Notes.

Ancient Epitome of Canon LXXXI.


Let a bishop be anathema if he make heretics and heathen his heirs.

This is Canon 15,of Carthage, September, a.d. 401.



Johnson.

There were in this age two written tables kept in every church, whereof one contained the names of all eminent bishops and clergymen now living, with whom that church held communion and correspondence; the other, the names of all eminent bishops, and other men of their own or other churches, now dead. The deacon rehearsed all the names, in both tables at the altar, whenever the Eucharist was celebrated. These tables were by the Greeks called Diptuka, and by some English writers “diptychs.” See Can. of Peter of Alex., 14.

Canon LXXXII).

(Greek lxxxv). Of manumissions.

Item, it seemed good that the Emperor be petitioned with regard to announcing manumissions in church.
Notes.

Ancient Epitome of Canon LXXXII.


The imperial permission must be asked for the making of the manumission of slaves in churches.



Aristenus.

This is the same as the sixty-fourth [Greek numbering] canon, and is there explained.

This is Canon xvj. of Carthage, September, a.d. 401.



Johnson.

A repetition of Canon 64 (67).

Canon LXXXIII).

(Greek lxxxvi). Of false Memories of Martyrs.

Item, it seemed good that the altars which have been set up here and there, in fields and by the wayside as Memories of Martyrs, in which no body nor reliques of martyrs can be proved to have been laid up, should be overturned by the bishops who rule over such places, if such a thing can be done. But should this be impossible on account of the popular tumult it would arouse, the people should none the less be admonished not to frequent such places, and that those who believe rightly should be held bound by no superstition of the place. And no memory of martyrs should at all be accepted, unless where there is found the body or some reliques, on which is declared traditionally and by good authority to have been originally his habitation, or possession, or the scene of his passion. For altars which have been erected anywhere on account of dreams or inane quasi-revelations of certain people, should be in every way disapproved of.
Notes.

Ancient Epitome of Canon LXXXIII.


An altar in the fields or in a vineyard which lacks the reliques of the martyrs should be thrown down unless it would cause a public tumult to do so: and the same is the case with such as have been set up on account of dreams and false revelations.

This is Canon xvij. of Carthage, September, a.d. 401.

Canon LXXXIV).

(Greek lxxxvii). Of extirpating the remains of the idols.

Item, it seemed good to petition the most glorious Emperors that the remains of idolatry not only in images, but in any places whatever or groves or trees, should altogether be taken away).
Notes.


7 ecumenical councils - XVII.