Canons of the First Ecumenical Council (Nicaea I)
Κανόνες τῆς Α΄ Οἰκουμενικῆς Συνόδου
The twenty canons of the First Ecumenical Council.
20 numbered canons · 20 direct English translations · 20 received Greek originals
Canon 1
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If anyone, while ill, was operated upon by physicians, or was mutilated by barbarians, let him remain in the clergy. But if anyone, while in good health, mutilated himself, it is fitting that such a one, even if enrolled among the clergy, should cease; and from this time forward no such person ought to be promoted. As it is evident that this has been said concerning those who deliberately do the deed and dare to mutilate themselves, so, if any have been made eunuchs by barbarians or by masters, yet are otherwise found worthy, the canon admits such persons into the clergy.
Canon 2
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Because many things have occurred contrary to the ecclesiastical canon, whether through necessity or because people were otherwise pressing urgently, so that men who had only just come to the faith from a pagan life, and had been catechized for only a short time, were immediately brought to the spiritual washing and, as soon as they were baptized, were promoted to the episcopate or the presbyterate, it has seemed good that from now on nothing of this kind should occur. For the catechumen needs time, and after baptism a longer testing. The apostolic saying is clear: ‘Not a novice, lest being puffed up he fall into condemnation and the snare of the devil.’ But if, as time goes on, some sin of the soul is found concerning the person and is proved by two or three witnesses, let such a one cease from the clergy. Whoever acts contrary to these things, as one who dares to oppose the great Council, will himself endanger his place in the clergy.
Canon 3
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The great Council has entirely forbidden any bishop, presbyter, deacon, or anyone at all among the clergy to have a woman introduced into his household, except only a mother, sister, aunt, or such persons alone as are beyond every suspicion.
Canon 4
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It is especially fitting that a bishop be appointed by all the bishops in the province. But if this should be difficult, either because of urgent necessity or because of the length of the journey, at least three must assemble together, with the absent bishops also giving their votes and consenting by letters, and then the ordination is to be performed. The confirmation of what has been done in each province is to be given to the metropolitan.
Canon 5
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Concerning those who have been excluded from communion, whether they belong to the clergy or to the order of the laity, the judgment of the bishops in each province is to prevail, according to the canon which declares that those rejected by some are not to be received by others. Nevertheless, inquiry is to be made whether they have been excluded because of pettiness, contentiousness, or some similar displeasure on the part of the bishop. In order that this may receive proper examination, it has seemed good that synods be held twice each year in every province, so that, when all the bishops of the province have assembled together, such questions may be examined in common. In this way those who are acknowledged to have offended their bishop will reasonably appear to all to remain outside communion, until it may seem good to the common judgment of the bishops to pronounce a more merciful decision concerning them. The synods are to be held, one before the Forty Days, so that, with every pettiness removed, the gift may be offered pure to God, and the second around the season of autumn.
Canon 6
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Let the ancient customs prevail which exist in Egypt, Libya, and Pentapolis, so that the bishop of Alexandria has authority over all these, since this is also customary for the bishop of Rome. Likewise, in Antioch and in the other provinces, let the privileges of the Churches be preserved. In general, this is manifest: if anyone is made a bishop without the consent of the metropolitan, the great Council has determined that such a person ought not to be a bishop. But if two or three, through personal contentiousness, oppose the common vote of all, when that vote is reasonable and in accordance with the ecclesiastical canon, let the vote of the majority prevail.
Canon 7
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Since custom and ancient tradition have prevailed that the bishop of Aelia should be honoured, let him have the sequence of honour, while the proper dignity of the metropolis is preserved.
Canon 8
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Concerning those who once called themselves Cathari and who now come to the catholic and apostolic Church, it has seemed good to the holy and great Council that, after receiving the laying on of hands, they may thus remain in the clergy. But before all else it is fitting that they acknowledge in writing that they will agree with and follow the doctrines of the catholic and apostolic Church; that is, that they will communicate both with those who have married twice and with those who lapsed during persecution, for whom a period has been appointed and a time determined, so that in all things they follow the doctrines of the catholic Church. Accordingly, wherever they alone are found ordained, whether in villages or in cities, those found among the clergy shall remain in the same rank. But if some of them come over where there is already a bishop or presbyter of the catholic Church, it is manifest that the bishop of the Church shall retain the dignity of bishop, while the one called bishop among the so-called Cathari shall have the honour of a presbyter, unless it should seem good to the bishop that he share in the honour of the name. If this does not please him, the bishop shall devise for him a place either as a chorepiscopus or as a presbyter, so that he may clearly appear to be in the clergy, and so that there may not be two bishops in the city.
Canon 9
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If any were promoted to the presbyterate without examination, and when examined confessed the sins charged against them, yet, after their confession, men were moved contrary to the canon and laid hands upon such persons, the canon does not admit them; for the catholic Church insists upon blamelessness.
Canon 10
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As many of those who lapsed were appointed to office, whether through the ignorance of those who appointed them or even with their prior knowledge, this does not prejudice the ecclesiastical canon; for when they become known, they are deposed.
Canon 11
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Concerning those who transgressed without compulsion, without confiscation of their property, without danger, or without anything of this kind, as happened under the tyranny of Licinius, it has seemed good to the Council, although they were unworthy of mercy, nevertheless to deal kindly with them. Therefore, as many as genuinely repent shall spend three years as hearers, as faithful persons, and seven years as prostrators; and for two years they shall share with the people in the prayers without the offering.
Canon 12
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Those who were called by grace, displayed their first zeal, and laid aside their military belts, but afterwards ran back to their own vomit like dogs—so that some even spent money and by gifts secured their restoration to military service—shall spend ten years as prostrators after the period of three years as hearers. In all such cases it is fitting to examine their purpose and the character of their repentance. For those who show their return by deeds and not merely in outward form, with fear, tears, endurance, and good works, after completing the appointed time of hearing, may reasonably share in the prayers, with the bishop also having authority to determine something more merciful concerning them. But those who bore the matter indifferently and considered the mere appearance of entering the church sufficient for their return must complete the whole period.
Canon 13
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Concerning those who are departing this life, the ancient and canonical law shall be observed even now, so that if anyone is departing, he is not deprived of the final and most necessary provision for the journey. But if one who had been given up as dying and had received communion is afterwards found again among the living, let him remain among those who share in the prayer alone. In general, concerning anyone whatsoever who is departing and asks to partake of the Eucharist, let the bishop, after examination, give him the offering.
Canon 14
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Concerning catechumens who lapsed, it has seemed good to the holy and great Council that, after they have been hearers only for three years, they may thereafter pray with the catechumens.
Canon 15
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Because of the great disturbance and the dissensions that occur, it has seemed good that the custom found in certain places contrary to the apostolic canon be entirely removed, so that neither bishop, presbyter, nor deacon may pass from city to city. If anyone, after the decree of the holy and great Council, should attempt such a thing or give himself to such an undertaking, the arrangement shall be entirely annulled, and he shall be restored to the Church in which the bishop or presbyter was ordained.
Canon 16
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As many presbyters, deacons, or any others enrolled in the canon as recklessly depart from their own Church, having neither the fear of God before their eyes nor knowledge of the ecclesiastical canon, ought in no way to be received in another Church. Rather, every necessity must be imposed upon them to return to their own parishes; or, if they persist, it is fitting that they remain outside communion. If anyone should even dare to seize one who belongs to another and ordain him in his own Church without the consent of the proper bishop from whom the person enrolled in the canon departed, let the ordination be invalid.
Canon 17
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Because many enrolled in the canon, pursuing greed and shameful gain, have forgotten the divine Scripture which says, ‘He has not given his money at interest,’ and, when lending, demand a hundredth, the holy and great Council has judged that if anyone, after this decree, is found receiving interest by a transaction, or otherwise pursuing the practice, or demanding half again as much, or devising anything else at all for the sake of shameful gain, he shall be deposed from the clergy and shall be a stranger to the canon.
Canon 18
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It has come to the holy and great Council that in certain places and cities deacons give the Eucharist to presbyters, although neither canon nor custom has handed down that those who have no authority to offer should give the Body of Christ to those who do offer. It has also become known that some of the deacons now touch the Eucharist even before the bishops. Let all these practices therefore be removed, and let the deacons remain within their own measure, knowing that they are ministers of the bishop and inferior to the presbyters. Let them receive the Eucharist according to order after the presbyters, whether the bishop or the presbyter gives it to them. Nor is it permitted for deacons to sit among the presbyters, for what is done is contrary to canon and contrary to order. If anyone is unwilling to obey even after these decrees, let him cease from the diaconate.
Canon 19
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Concerning the Paulianists who afterwards take refuge in the catholic Church, a decree has been set forth that they must without exception be baptized again. If any in the past were enrolled among their clergy, and after being baptized again appear blameless and irreproachable, let them be ordained by the bishop of the catholic Church. But if the examination finds them unfit, it is fitting that they be deposed. The same rule shall also be observed concerning deaconesses and, in general, concerning all who are enrolled among the clergy. We have mentioned those deaconesses who were enrolled only in the habit, since they have not received any laying on of hands, so that they are without exception to be counted among the laity.
Canon 20
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Because there are some who bend the knee on the Lord’s Day and during the days of Pentecost, it has seemed good to the holy Council, so that everything may be observed alike in every parish, that prayers be offered to God while standing.
Text policy
The numbered entries above contain the canon text only. Editorial summaries, commentaries, epitomes, notes, and modern interpretations are excluded. English is a new direct translation and opens by default; the received Greek remains available beside it and controls wherever wording is disputed.