Canons of the Quinisext Council (In Trullo)

Direct English translation

The best order, at the beginning of every word and deed, is both to begin from God and to rest in God, according to the voice of the theologian. Therefore, since piety has already been proclaimed openly by us and the Church, upon which Christ is founded, continually increases and advances, extending herself above the cedars of Lebanon, we now, making a beginning of the sacred discourses by divine grace, determine that the faith handed down to us by the eyewitnesses and ministers of the Word, the God-chosen Apostles, is to be kept without innovation and without injury; and likewise the faith of the three hundred and eighteen holy and blessed Fathers assembled at Nicaea in the time of Constantine, our former emperor, against the impious Arius and the pagan doctrine of difference of gods, or rather polytheism, taught by him. By their agreement in faith they revealed and made clear to us the consubstantiality of the three hypostases of the divine nature, not allowing it to remain hidden under the bushel of ignorance, but openly teaching the faithful to worship the Father, the Son, and the Holy Spirit with one worship, overthrowing the opinion of unequal degrees in the Godhead and destroying the childish constructions raised by the heretics against Orthodoxy. Likewise we confirm the faith proclaimed by the one hundred and fifty holy Fathers assembled in this imperial city in the time of Theodosius the Great, our former emperor, embracing their theological declarations and expelling the profane Macedonius together with the former enemies of the truth, because he insolently dared to regard the ruling Spirit as a servant and sought violently to divide the indivisible Unity, so that the mystery of our hope would not be complete. Together with this detestable man who raved against the truth we also condemn Apollinarius, the initiate of wickedness, who impiously declared that the Lord assumed a body without mind and soul, thereby implying that our salvation also was incomplete. We also seal as an unbreakable bulwark of piety the teachings set forth by the two hundred God-bearing Fathers formerly assembled in the city of Ephesus in the time of Theodosius, son of Arcadius, our former emperor, proclaiming one Christ, the Son of God incarnate, and glorifying the immaculate Ever-Virgin who bore him without seed as truly and properly Theotokos; and we drive away the foolish division of Nestorius as banished from the divine portion, because it teaches one Christ to be separately man and separately God and renews Jewish impiety. We also confirm in Orthodox manner the faith inscribed by the six hundred and thirty God-chosen Fathers in the metropolis of Chalcedon in the time of Marcian, our former emperor, which proclaimed to the ends of the earth the one Christ, the Son of God, composed from two natures and glorified in those same two natures; and it expelled from the sacred precincts of the Church the vain-minded Eutyches, who declared that the great mystery of the economy was accomplished in appearance, as something accursed and defiling, and with him Nestorius and Dioscorus, champions respectively of division and confusion, who from opposite directions of impiety fell into one abyss of perdition and godlessness. We also recognize as uttered by the Spirit the pious declarations of the one hundred and sixty-five God-bearing Fathers assembled in this imperial city in the time of Justinian, our former emperor of pious memory, and we teach them to those after us. They synodically anathematized and rejected Theodore of Mopsuestia, teacher of Nestorius; Origen, Didymus, and Evagrius, who revived pagan mythologies and in the wanderings and dreams of their minds brought back cycles and transformations of certain bodies and souls and impiously insulted the resurrection of the dead; the writings of Theodoret against the right faith and the twelve chapters of blessed Cyril; and the so-called letter of Ibas. We likewise confess that we shall keep inviolate the faith of the Sixth Holy Synod, recently assembled in this imperial city in the time of Constantine, our former emperor of divine memory, which received still greater confirmation when the pious emperor secured its tomes with seals for their security throughout all time. It devoutly made clear that we are to glorify two natural wills, or volitions, and two natural operations in the incarnate economy of our one Lord Jesus Christ, the true God, condemning by the vote of piety those who corrupted the straight doctrine of truth and taught the peoples one will and one operation in our one Lord and God Jesus Christ: namely Theodore of Pharan, Cyrus of Alexandria, Honorius of Rome, Sergius, Pyrrhus, Paul, and Peter who presided in this God-protected city, Macarius who became bishop of Antioch, Stephen his disciple, and the foolish Polychronius; thus preserving untouched the common body of Christ our God. In brief, we decree that the faith of all the men who have shone in the Church of God, who were lights in the world holding forth the word of life, is to remain firm and unshaken until the consummation of the age, together with their God-delivered writings and doctrines; and we reject and anathematize all whom they rejected and anathematized as enemies of the truth, who raged vainly against God and devised unrighteousness on high. If anyone does not hold and embrace the aforesaid doctrines of piety, glorify and preach in this manner, but attempts to proceed contrary to them, let him be anathema according to the decree already set forth by the aforesaid holy and blessed Fathers, and let him be thrust out and fall away from the Christian register as an alien. For we have fully resolved neither to add anything nor to take anything away from what has been determined, nor could we do so for any reason whatever.

Direct English translation

It has also seemed to this holy synod most excellent and most important that, for the healing of souls and the curing of passions, the eighty-five canons received and confirmed by the holy and blessed Fathers before us, and handed down to us in the name of the holy and glorious Apostles, should from now on remain firm and secure. But since in these canons we are commanded to receive the Constitutions of those same holy Apostles through Clement, into which certain spurious and foreign things contrary to piety were long ago inserted by the heterodox to the injury of the Church, obscuring for us the becoming beauty of the divine doctrines, we have fittingly rejected such Constitutions for the edification and security of the most Christian flock, in no way approving the offspring of heretical falsehood or mingling them with the genuine and complete teaching of the Apostles. We also confirm all the other sacred canons set forth by our holy and blessed Fathers: those of the three hundred and eighteen holy Fathers assembled at Nicaea; those at Ancyra; those at Neocaesarea; likewise those at Gangra; those at Antioch in Syria; those at Laodicea in Phrygia; and also those of the one hundred and fifty assembled in this God-protected imperial city; those of the two hundred formerly assembled in the metropolis of Ephesus; those of the six hundred and thirty holy and blessed Fathers at Chalcedon; likewise those at Sardica; those at Carthage; and moreover those again assembled in this God-protected imperial city in the time of Nectarius, president of this imperial city, and Theophilus, former archbishop of Alexandria; and also the canons of Dionysius, former archbishop of the great city of Alexandria; Peter, former archbishop of Alexandria and martyr; Gregory, former bishop of Neocaesarea the Wonderworker; Athanasius, archbishop of Alexandria; Basil, archbishop of Caesarea in Cappadocia; Gregory, bishop of Nyssa; Gregory the Theologian; Amphilochius of Iconium; Timothy, former archbishop of Alexandria; Theophilus, archbishop of the same great city of Alexandria; Cyril, archbishop of Alexandria; and Gennadius, former patriarch of this God-protected imperial city. We also confirm the canon set forth by Cyprian, former archbishop of the African country and martyr, and by the synod with him, which prevailed only in the places of the aforesaid presidents according to the custom handed down to them. No one is permitted to falsify or reject the aforesaid canons, or to receive other canons besides those set before us, falsely inscribed by certain persons who attempted to traffic in the truth. If anyone is convicted of innovating upon or attempting to overturn any of the canons mentioned, he shall be liable according to that canon, receiving the penalty which it prescribes and through it being healed in the matter in which he has offended.

Direct English translation

Since our pious and Christ-loving emperor addressed this holy and ecumenical synod so that those enrolled among the clergy and conveying the divine things to others might be shown pure and blameless ministers, worthy of the spiritual sacrifice of the great God, Sacrifice, and High Priest, and that the defilements adhering to them from unlawful marriages might be cleansed; and since those of the most holy Church of Rome proposed that the rule of strictness be maintained, while those subject to the throne of this God-protected imperial city proposed the rule of philanthropy and compassion, we have paternally and in a manner pleasing to God blended both into one, so that we might leave neither gentleness lax nor severity harsh, especially because the fall arising from ignorance had extended to no small multitude of men. We therefore agree that those who have become involved in two marriages and, until the fifteenth day of the past month of January in the fourth indiction, the year six thousand one hundred and nine, have remained enslaved to the sin and have not chosen to awake from it, are to be subjected to canonical deposition. But those who fell into such a condition of bigamy yet before our knowledge recognized what was beneficial, cut the evil away from themselves, and cast far from them this foreign and illegitimate union, or whose wives of the second marriage have already died, or who themselves have looked toward conversion, relearned chastity, and quickly forgotten their former transgressions, whether they happen to be presbyters or deacons, it has seemed good that, after having already been subjected for a stated time to penance, they should cease from every priestly ministry or function, but should partake of the honour of their seat and standing, being content with precedence and beseeching the Lord that the lawlessness arising from ignorance be forgiven them; for it is inconsistent for one who ought to tend his own wounds to bless another. Those who were joined to one wife, if the woman they took was a widow, and likewise those who after ordination unlawfully entered into one marriage, that is presbyters, deacons, and subdeacons, after being barred for a short time from sacred ministry and subjected to penance, are to be restored again to their own ranks, without in any way advancing to a higher rank, after the unlawful union has plainly been dissolved. These things we have prescribed only for sacred persons found in the aforesaid offences up to the fifteenth day of January in the fourth indiction, as has been said. From the present time we determine and renew the canon which declares that one who after baptism has been joined in two marriages, or has acquired a concubine, cannot be a bishop, presbyter, deacon, or in any way belong to the priestly catalogue; likewise one who has taken a widow, a divorced woman, a prostitute, a female slave, or an actress cannot be a bishop, presbyter, deacon, or in any way belong to the priestly catalogue.

Direct English translation

If any bishop, presbyter, deacon, subdeacon, reader, singer, or doorkeeper has intercourse with a woman dedicated to God, he shall be deposed as having corrupted the bride of Christ; but if he is a layman, he shall be excommunicated.

Direct English translation

No one belonging to the priestly catalogue shall keep a woman or female servant, except for the unsuspected persons specified in the canon, thereby preserving himself blameless. If anyone transgresses what has been determined by us, he shall be deposed. Eunuchs are likewise to observe the same rule, taking care to remain above reproach; if they transgress, clerics shall be deposed and laymen excommunicated.

Direct English translation

Since it is said in the Apostolic Canons that, among unmarried persons promoted to the clergy, only readers and singers may marry, we also, preserving this rule, determine that from now on no subdeacon, deacon, or presbyter has permission after his ordination to contract a marriage for himself. If he dares to do this, he shall be deposed. But if anyone approaching the clergy wishes to be joined to a woman by the law of marriage, let him do this before ordination as subdeacon, deacon, or presbyter.

Direct English translation

Since we have learned that in some Churches deacons who hold ecclesiastical offices, and because of this some of them acting with arrogance and self-will, sit before presbyters, we determine that a deacon, even if he holds a dignity, that is, any ecclesiastical office whatever, is not to sit before a presbyter, unless he should be present in another city on some matter representing his own patriarch or metropolitan; then, as filling that person's place, he shall be honoured. If anyone dares with tyrannical boldness to do otherwise, such a person shall be lowered from his own place and become the last of all in the order in which he is enrolled in his Church, since our Lord counsels us not to delight in the first seats, according to the teaching given by our Lord and God himself in the holy Evangelist Luke. For he spoke this parable to those invited: When you are invited by someone to a wedding, do not recline in the first place, lest someone more honourable than you have been invited by him, and the one who invited you both come and say to you, Give this man your place; and then you begin with shame to occupy the last place. But when you are invited, recline in the last place, so that when the one who invited you comes he may say to you, Friend, go up higher; then you will have glory before those reclining with you; because everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted. The same is to be observed also concerning the other sacred orders, since we know spiritual dignities to be superior to worldly dignities.

Direct English translation

Wishing in all things to maintain what has been decreed by our holy Fathers, we renew also the canon which declares that every year synods of the bishops in each province are to be held wherever the metropolitan bishop shall judge suitable. But since, because of barbarian incursions and other causes that arise, the presidents of the Churches are unable to hold synods twice a year, it has seemed good that in every way a synod of the aforesaid bishops be held once each year in every province, for the ecclesiastical matters likely to arise, from the holy feast of Pascha until the completion of the month of October each year, in the place which the metropolitan bishop, as has been said, shall judge suitable. Bishops who do not assemble while remaining in their own cities, being in good health and free from every unavoidable and necessary occupation, are to be rebuked fraternally.

Direct English translation

No cleric is permitted to own a tavern. For if such a person is not even permitted to enter a tavern, how much more is he forbidden to serve others in one and undertake things unlawful for him? If he does anything of this kind, he shall either cease or be deposed.

Direct English translation

A bishop, presbyter, or deacon who takes interest or the so-called hundredths shall either cease or be deposed.

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No one enrolled in the priestly order, nor any layman, shall eat the unleavened bread of the Jews, associate closely with them, summon them in illnesses and receive medical treatment from them, or bathe together with them in baths. If anyone attempts to do this, if he is a cleric he shall be deposed; if a layman, excommunicated.

Direct English translation

This also has come to our knowledge: that in Africa, Libya, and other places the most God-beloved presidents there do not refrain from living together with their own wives even after the ordination performed upon them, thereby placing a stumbling block and scandal before the peoples. Since it is our great concern that everything be done for the benefit of the flocks under our hand, it has seemed good that from now on nothing of this kind should occur. We say this not to set aside or overturn what was legislated apostolically, but out of care for the salvation and advancement of the peoples toward what is better, and so that no blame be given against the priestly state. For the divine Apostle says: Do all things to the glory of God; give no offence to Jews, Greeks, or the Church of God, just as I please all in all things, not seeking my own advantage but that of the many, that they may be saved. Become imitators of me, as I also am of Christ. If anyone is found doing such a thing, he shall be deposed.

Direct English translation

Since we have learned that in the Church of the Romans it has been handed down as a canonical rule that those who are to be deemed worthy of ordination as deacon or presbyter should declare that they will no longer be joined to their wives, we, following the ancient canon of apostolic exactness and order, desire that the lawful marriages of sacred men continue to remain firm from now on, in no way dissolving their union with their wives or depriving them of intercourse with one another at the proper time. Therefore, if anyone is found worthy of ordination as subdeacon, deacon, or presbyter, he is in no way to be prevented from being raised to such a rank because he lives with a lawful wife; nor at the time of his ordination is he to be required to declare that he will abstain from lawful intercourse with his own wife, lest from this we be compelled to dishonour marriage, which was legislated by God and blessed by his presence, since the voice of the Gospel cries: What God has joined together, let no man separate; and the Apostle teaches: Marriage is honourable and the bed undefiled; and, Are you bound to a wife? Do not seek release. We know also that those assembled at Carthage, taking thought for the respectable life of ministers, said that subdeacons who handle the sacred mysteries, and deacons and presbyters, are to abstain from their wives according to their own appointed times, so that we too may likewise preserve what was handed down through the Apostles and maintained from antiquity itself, knowing that there is a time for every matter, and especially for fasting and prayer. For those who attend upon the altar must, at the time when they handle the holy things, be continent in all things, so that they may be able to obtain what they simply ask from God. Therefore, if anyone, acting contrary to the Apostolic Canons, dares to deprive any of the ordained, namely presbyters, deacons, or subdeacons, of union and communion with his lawful wife, he shall be deposed. Likewise, if any presbyter or deacon casts out his wife under the pretext of piety, he shall be excommunicated; and if he persists, he shall be deposed.

Direct English translation

The canon of our holy and God-bearing Fathers is to remain in force also in this matter: a presbyter is not to be ordained before thirty years of age, even if the man is entirely worthy, but he is to wait; for the Lord Jesus Christ was baptized in his thirtieth year and began to teach. Likewise, neither is a deacon to be ordained before twenty-five years, nor a deaconess before forty years.

Direct English translation

A subdeacon is not to be ordained at less than twenty years of age. If anyone in any sacred order whatever is ordained contrary to the appointed ages, he shall be deposed.

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Since the book of Acts records that seven deacons were appointed by the Apostles, while those of the synod at Neocaesarea clearly stated in the canons set forth by them that there ought to be seven deacons according to the canon, even if the city is very large, being persuaded of this also from the book of Acts, we have applied the mind of the Fathers to the apostolic saying and found that their statement was not concerning men who minister at the mysteries, but concerning the service required at the tables. For the book of Acts says: In those days, as the disciples multiplied, there arose a murmuring of the Hellenists against the Hebrews because their widows were overlooked in the daily service. Then the twelve called the multitude of the disciples and said: It is not pleasing that we should leave the word of God and serve tables. Therefore, brethren, select from among you seven men of good testimony, full of the Holy Spirit and wisdom, whom we may appoint over this need; but we will continue steadfastly in prayer and the ministry of the word. And the saying pleased the whole multitude, and they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte of Antioch, whom they placed before the Apostles. Interpreting these things, John Chrysostom, teacher of the Church, says: It is worthy of wonder how the multitude was not divided over the choice of the men and how the Apostles were not rejected by them. But what dignity these men had and what ordination they received must be learned. Was it that of deacons? Yet this office did not then exist in the Churches. Or was it the administration of presbyters? Yet there was not yet any bishop, but only the Apostles. Therefore I think the name neither of deacons nor of presbyters was yet clear and manifest. On these grounds we too proclaim that the aforesaid seven deacons are not to be understood as those who minister at the mysteries, according to the interpretation just given, but as men entrusted with the administration of the common need of those then assembled; and in this they have become for us a pattern of philanthropy and diligence toward those in need.

Direct English translation

Since clerics of various Churches, leaving their own Churches in which they were ordained, have gone over to other bishops and, without the consent of their own bishop, have been enrolled in foreign Churches, and from this have become insubordinate, we determine that, from the month of January of the past fourth indiction, no cleric whatever, whatever rank he may hold, is permitted to be enrolled in another Church without the written letter of dismissal of his own bishop. Whoever from now on does not observe this but brings shame, so far as lies in him, upon the one who conferred ordination upon him, shall be deposed, both he himself and the one who received him contrary to reason.

Direct English translation

Clerics who have become migrants because of a barbarian invasion or because of some other circumstance are commanded, when the cause or the barbarian invasions for which they departed have ceased, to return again to their own Churches and not to abandon them for long without cause. If anyone does not conduct himself according to the present canon, he shall be excommunicated until he returns to his own Church. The same shall be done also to the bishop who retains him.

Direct English translation

The presidents of the Churches must on every day, but especially on Sundays, teach all the clergy and the people the words of piety, selecting from divine Scripture the meanings and judgments of truth and not transgressing the limits already established or the tradition of the God-bearing Fathers. And if a Scriptural question is raised, they are not to interpret it otherwise than as the lights and teachers of the Church have set forth in their own writings, and they are to distinguish themselves in these rather than by composing discourses of their own, lest at times, being insufficient for this, they fall away from what is fitting. For through the teaching of the aforesaid Fathers the peoples, coming to knowledge of what is good and desirable and of what is harmful and to be rejected, reform their life toward what is better and are not captured by the disease of ignorance; but by attending to the teaching they sharpen themselves against suffering evil and, through fear of the threatened punishments, work out salvation for themselves.

Direct English translation

A bishop is not permitted publicly to teach in another city that does not belong to him. If anyone is found doing this, he shall cease from the episcopate and perform the functions of a presbyter.

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Those who have become liable for canonical offences and for that reason are subject to complete and permanent deposition, and are reduced to the condition of laypersons, if they voluntarily renounce the sin through which they fell from grace and make themselves entirely strangers to it, are to be tonsured according to the clerical form. But if they do not choose this willingly and of their own accord, they are to let the hair of their head grow, since they have preferred a return to worldly life over the heavenly way of life.

Direct English translation

We command that those who have been ordained, or are being ordained, for money rather than after examination and choice on account of their manner of life, whether bishops or clerics of any rank, be deposed; and likewise those who ordained them.

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We determine that no bishop, presbyter, or deacon who imparts the undefiled Communion is to demand coins or any other payment whatever from the person receiving it. For grace is not sold, nor do we impart the sanctification of the Holy Spirit for money, but it must be given without guile to those who are worthy. If anyone enrolled among the clergy is found demanding any payment whatever from one to whom he imparts the undefiled Communion, let him be deposed as an adherent of the error and wickedness of Simon.

Direct English translation

No one enrolled among the clergy, nor any monk, is to attend horse races or take part in theatrical entertainments. If a cleric is invited to a wedding, whenever deceptive or shameful entertainments are introduced, he is to rise and depart immediately, since the teaching of our Fathers so commands. If anyone is caught doing this, let him either cease or be deposed.

Direct English translation

Together with the other provisions we renew the canon which determines that the rural or district parishes belonging to each Church are to remain unalterably with the bishops who possess them, especially when they have held them without force for thirty years. But if within those thirty years a dispute has arisen or should arise concerning them, those who say that they have been wronged are permitted to bring the matter before the synod of the province.

Direct English translation

As for a presbyter who has unwittingly become involved in an unlawful marriage, let him retain his seat in his rank, in accordance with what the holy canon has legislated for us, but let him refrain from every other priestly function. Pardon is sufficient for such a man; for it is inconsistent that one who ought to be tending his own wounds should bless another, since blessing is a communication of sanctification. How can one who does not possess this because of a fall arising from ignorance impart it to another? Therefore let him bless no one either publicly or privately, neither let him distribute the Body of Christ to others nor perform any other liturgical ministry. Rather, content with his place of honour, let him continually weep before others and before the Lord that the transgression committed in ignorance may be forgiven him. It is evident that the unlawful marriage is to be dissolved and that the man is to have no active share in the sacred ministry from which he has been barred.

Direct English translation

Let no one enrolled among the clergy wear clothing unfitting to his clerical calling, whether he is staying in a city or travelling on the road; rather, he is to use the garments customarily assigned to those enrolled among the clergy. If anyone transgresses this, let him be excommunicated for one week.

Direct English translation

Since we have learned that in various Churches, according to a custom which has prevailed, grapes are brought to the sacrificial altar and joined to the bloodless offering, and that the ministers then distribute both together to the people, we have judged that no one in holy orders is to do this any longer. Rather, for life and the remission of sins, they are to impart to the people the oblation alone, regarding the offering of grapes as first fruits offered in thanksgiving to the Giver of fruits, through which, according to the divine decree, our bodies grow and are nourished. If any cleric acts contrary to what has been commanded, let him be deposed.

Direct English translation

The canon of the Fathers assembled at Carthage prescribes that the holy rites of the altar are not to be celebrated by persons who have not fasted, except on the one day of the year on which the Lord's Supper is celebrated, perhaps because those divine Fathers then made use of such an economy for certain reasons advantageous to the Church. But since nothing compels us to abandon exactness, following the traditions of the Apostles and Fathers we determine that the fast on the Thursday of the final week of the Great Forty Days is not to be broken, thereby dishonouring the whole fast of the Great Forty Days.

Direct English translation

Desiring to do everything for the edification of the Church, we have resolved to make an accommodation concerning presbyters in Churches among the barbarian peoples. If, wishing to go beyond Apostolic Canon V under a pretext of reverence, they have entered into mutual agreement with their own wives to abstain from intercourse with one another, we determine that they are no longer to live together with those wives in any manner, so that they may furnish us complete proof that they keep their own promise. We make this accommodation to them for no other reason than the narrowness of their thinking, their strange conception of propriety, and the instability of their minds.

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Concerning clerics who celebrate the liturgy in oratories, houses of prayer, or private residences, or baptize in them, without obtaining the consent of the local bishop, we determine that any cleric who does not refrain from doing this is to be deposed.

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Since it has come to our knowledge that in the country of the Armenians those who perform the bloodless sacrifice are accustomed to offer wine alone at the holy table without mixing water with it, alleging the words of John Chrysostom in his interpretation of the Gospel according to Matthew concerning the Lord's use of wine, we make known the Orthodox meaning of the Father's words so that they may no longer remain ignorant. The ancient heresy of the Hydroparastatae used water alone instead of wine in its own sacrifice; therefore that God-bearing Father spoke as he did in refutation of that unlawful teaching, showing that they acted contrary to Apostolic tradition. In the Church entrusted to him he himself handed down that water is to be mixed whenever the bloodless sacrifice is performed, pointing to the blood and water which flowed from the precious side of our Redeemer and Saviour Jesus Christ for the life of the whole world and the redemption of sins. The same God-given practice prevails in all the Churches in which the spiritual luminaries shone. James, the brother of God and first entrusted with the throne of Jerusalem, and Basil, bishop of Caesarea, each handed down a mystical liturgy in writing and prescribed that the holy chalice be filled with wine and water. The holy Fathers assembled at Carthage likewise expressly declared that nothing besides the Body and Blood of the Lord is to be offered in the holy mysteries, as the Lord himself handed down, namely bread and wine mixed with water. Therefore, if any bishop or presbyter does not follow the order handed down by the Apostles and does not mix water with wine when offering the undefiled sacrifice, let him be deposed, because he proclaims the mystery incompletely and innovates upon what has been handed down.

Direct English translation

Since we have learned that in the country of the Armenians only those descended from a priestly family are admitted to the clergy, in imitation of Jewish customs, and that some of them do not even give the clerical tonsure to singers and readers when appointing them in the divine temple, we have judged that henceforth those wishing to promote anyone to the clergy are not to consider the lineage of the candidate. Rather, they are first to examine whether he is worthy, according to the definitions set forth in the holy canons, to be enrolled among the clergy, and then to ordain him to ecclesiastical service whether or not his ancestors were priests. Moreover, they are not to permit anyone to proclaim the divine words from the ambo to the people in the rank of a reader unless he has received the canonical tonsure and blessing from his own pastor. If anyone is caught acting contrary to what has been prescribed, let him be excommunicated.

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Since the canonical rule clearly states that the crime of conspiracy or faction is altogether forbidden even by the civil laws, it is much more fitting that it be prohibited from occurring in the Church of God. We therefore insist that if any clerics or monks are found conspiring together, forming factions, or devising plots against bishops or fellow clerics, they shall fall entirely from their own rank.

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When a bishop subject to a metropolitan dies, no metropolitan is to have authority to remove or appropriate either the deceased bishop's own property or the property of his Church. These things are to be kept securely by the clergy of the Church over which the deceased presided until another bishop is installed, unless no clerics remain in that Church. In that case the metropolitan is to keep everything safely and undiminished and hand it all over to the bishop who is to be ordained.

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Renewing the enactments of the one hundred and fifty holy Fathers assembled in this God-protected imperial city and of the six hundred and thirty Fathers assembled at Chalcedon, we determine that the throne of Constantinople shall enjoy equal privileges with the throne of Old Rome and shall be magnified like it in ecclesiastical matters, being second after it; after it shall be ranked the throne of the great city of Alexandria, then that of Antioch, and after it the throne of the city of Jerusalem.

Direct English translation

Since at various times barbarian invasions have occurred and many cities have consequently been subjected to the lawless, so that the president of such a city, after being ordained, has been unable to take possession of his own throne and be established in it according to the priestly order, and thus to perform ordinations according to the prevailing custom and do all other things belonging to a bishop, we, preserving the honour and dignity of the priesthood and unwilling that the oppression of the pagans should operate to the injury of ecclesiastical rights, determine that those who have been ordained but for the aforesaid reason have been unable to take possession of their own thrones are to suffer no prejudice from this. They may canonically perform ordinations of the various clerics and exercise the authority of presidency according to the same definition, and every act of administration performed by them is to be firm and lawful. For the rule of economy is not to be narrowed or circumscribed by the constraint of necessity.

Direct English translation

We also preserve the canon laid down by our Fathers which says: if any city has been renewed by imperial authority, or is newly established, the order of ecclesiastical parishes is to follow the civil and public arrangements.

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Since our brother and fellow minister John, the president of the island of Cyprus, has departed from it with his people and come to the province of the Hellespont, both because of barbarian attacks and because, by the providence of the man-loving God and the labour of our Christ-loving and pious emperor, they have been freed from pagan servitude and subjected to the authority of the most Christian empire, we determine that the privileges granted to the throne of the aforesaid man by the God-bearing Fathers who long ago assembled at Ephesus are to be preserved without innovation. The new Justinianopolis is therefore to possess the rights of Constantinople, and the most God-beloved bishop appointed over it is to preside over all those in the province of the Hellespont and is to be ordained by his own bishops according to the ancient custom. For our God-bearing Fathers have already determined that the customs prevailing in each Church are to be preserved. The bishop of the city of Cyzicus is to be subject to the president of the aforesaid Justinianopolis, in imitation of all the other bishops subject to the same most God-beloved president John, by whom, whenever necessity requires, the bishop of the city of Cyzicus is also to be ordained.

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Since it greatly contributes to salvation to cleave to God by withdrawing from the disturbances of life, we must not receive without examination those who choose the solitary life at an untimely age, but must preserve also in these matters the rule handed down to us by the Fathers, so that the profession of a life according to God is accepted when it is already secure and is made with knowledge and judgment after the development of reason. Therefore, one who is about to submit to the monastic yoke is to be no younger than ten years, while the examination of the matter rests with the president, who may judge a longer period more advantageous for the person's growth and preparation for entering and continuing in the solitary life. For although Basil the Great in his holy canons receives a girl who voluntarily dedicates herself to God and embraces virginity when she has passed her seventeenth year and legislates that she be enrolled among the virgins, we, following proportionately the examples concerning widows and deaconesses, have allowed the aforesaid age for those choosing the solitary life. The divine Apostle provides that a widow is not to be enrolled under sixty years of age if she has been the wife of one husband, while the holy canons permit a deaconess to be ordained at forty. Seeing, by the grace of God, the Church becoming stronger and advancing and the perseverance of the faithful in keeping the divine commandments becoming established and secure, we have recently judged it right to impress the blessing of grace quickly, like a seal, upon the one about to undertake the struggle of life according to God, thereby preventing prolonged delay and urging him forward into the contest, or rather impelling him toward the choice and condition of what is good.

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Those who wish to withdraw from cities or villages and live enclosed in solitude, attending to themselves alone, must first enter a monastery, become trained in the monastic way, and for three full years submit in the fear of God to the superior of the monastery and fulfil obedience fittingly in every respect. Then, if they confess with their whole heart that they desire such a life, and this is shown by examination before the local president, it is fitting that they spend another year persevering outside the enclosure, so that their purpose may be demonstrated more fully and it may be evident that they seek this quietness not for empty glory but for the good itself. When this period has been completed, those who persist in the same choice are to be enclosed, and it is no longer permitted for them to leave the solitary dwelling whenever they wish, except for a common advantage and benefit, or because of some necessity threatening death, and then only with the blessing of the local bishop. If, apart from these causes, they attempt to leave their dwelling, they are first to be confined there again even against their will and corrected with fasting and other austerities, knowing that no one who has put his hand to the plough and looks back is fit for the Kingdom of Heaven.

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Concerning those called hermits who, dressed in black and wearing their hair long, go about the cities, associate with laymen and women, and thereby dishonour their profession, we determine that, if they are willing to cut their hair and receive the habit of the other monks, they are to be settled in a monastery and numbered among the brethren there. But if they do not choose this, they are to be expelled entirely from the cities and compelled to dwell in the deserts, from which they have taken the name by which they call themselves.

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It is permitted for a Christian to choose the ascetic life and, abandoning the turbulent affairs of ordinary life, to enter a monastery and receive the monastic tonsure, even if he has been found guilty of any offence whatever. For our Saviour God said, 'The one who comes to me I will certainly not cast out.' Since the monastic life represents for us the condition of repentance as though engraved upon a pillar, we welcome the one who sincerely embraces it, and no cause of this kind is to prevent him from accomplishing his purpose.

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A monk who is found to have committed fornication, or to have taken a woman for marriage and life together with her, is to be subjected to the penalties prescribed by the canons.

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Since we have learned that in some monasteries women who are about to be deemed worthy of the holy habit first adorn themselves with silk and every sort of fine worldly clothing, together with gold and precious stones, and display themselves in this manner before those receiving them, and only when approaching the altar remove all these things and immediately receive the blessing of the habit, we determine that this is no longer to be done. For it is not fitting that a woman who has already, by her own free choice, renounced every pleasure of life, embraced the way of life according to God, and confirmed this choice by firm and unwavering promises before coming to the monastery, should again be brought to remembrance of the perishing and passing world which she has already undertaken to forget. Through this her soul may be thrown into doubt and disturbed by thoughts like waves tossing it back and forth, so that she may not even shed a tear or display through her body the contrition of her heart; and if a tear should naturally appear, those who see it might suppose that it arises less from joy at the ascetic struggle than from sorrow at abandoning the world and the things in it.

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Women who choose the ascetic life and are enrolled in a monastery are generally not to leave it. If an unavoidable necessity compels them to go out, they are to do so with the blessing and permission of the abbess, and even then not alone, but accompanied by older and senior women of the monastery according to the abbess's direction. They are in no way permitted to spend the night outside. Men who pursue the monastic life may likewise leave when an urgent necessity requires it, but only with the blessing of the one who presides over the monastery. Those, whether men or women, who transgress the rule now laid down by us are to be subjected to appropriate penalties.

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No woman is to spend the night in a men's monastery, and no man in a women's monastery. The faithful must remain far from every cause of scandal and order their own life becomingly and in a manner pleasing to the Lord. If anyone does this, whether a cleric or a layperson, let him be excommunicated.

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The wife of a man who is being raised to the presidency of an episcopate, after separating from him beforehand by mutual agreement, is, following his episcopal ordination, to enter a monastery situated far from the bishop's residence and is to be maintained by the bishop. If she is also found worthy, let her be raised to the dignity of deaconess.

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Renewing also this holy canon, we determine that monasteries once consecrated and established with the consent and judgment of a bishop are to remain monasteries forever, and the property belonging to them is to be preserved for the monastery. They are no longer to become secular lodging places, nor may anyone lease them to secular persons. Although such things may have occurred until now, we determine that from this time onward they are not to continue in any way. Those who attempt this hereafter shall be subject to the penalties of the canons.

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From this time onward no one, whether cleric or layperson, is permitted to gamble. If anyone is caught doing this, if he is a cleric let him be deposed; if a layperson, let him be excommunicated.

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This holy and ecumenical synod universally prohibits those called mimes and their theatrical performances, and in like manner spectacles involving wild beasts and hunting, as well as dances performed upon the stage. If anyone disregards the present canon and gives himself to any of the things prohibited in it, if he is a cleric let him be deposed; if a layperson, let him be excommunicated.

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On all the days of the holy Forty Days devoted to fasting, except Saturdays, the Lord's Days, and the holy day of the Annunciation, the sacred Liturgy of the Presanctified is to be celebrated.

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Since spiritual kinship is greater than bodily association, and we have learned that some persons, after becoming sponsors for children at holy and saving baptism, have afterwards contracted marriage with the widowed mothers of those children, we determine that nothing of this kind is to be done from now on. If anyone is discovered doing this hereafter, those persons must first withdraw from the unlawful marriage and afterwards be subjected to the penalties appointed for fornicators.

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Since Holy Scripture clearly teaches, 'You shall not approach any near relative of your flesh to uncover nakedness,' and the God-bearing Basil enumerated in his canons only some forbidden marriages while passing over many others in silence, thereby teaching us what is beneficial without filling his discourse with shameful names, yet this silence and the resulting difficulty in discerning unlawful marriages have produced confusion, we have judged it right to state the matter more plainly. We therefore determine that from now on anyone who contracts marriage with his female first cousin; or a father and his son who marry a mother and her daughter, or two sisters; or a mother and her daughter who marry two brothers; or two brothers who marry two sisters, are to undergo a seven-year canonical penalty after the unlawful marriages have first been dissolved.

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Since we have learned that those in the city of Rome fast on the Saturdays of the holy Great Fast, contrary to the ecclesiastical tradition handed down, it has seemed good to the holy synod that the Church of the Romans strictly observe the canon which says: If any cleric is found fasting on the Lord's Day or on Saturday, except the one Saturday only, let him be deposed; but if a layperson, let him be excommunicated.

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Likewise we have learned that in the country of the Armenians and in other places some persons eat eggs and cheese on the Saturdays and Lord's Days of the holy Great Fast. It has therefore seemed good to determine that the Church of God throughout the inhabited world, following one uniform practice, is to keep the fast and abstain, just as from every animal that is slaughtered, so also from eggs and cheese, which are the fruit and produce of the things from which we abstain. Those who do not observe this, if they are clerics, are to be deposed; if laypersons, excommunicated.

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Honey and milk are not to be offered upon the altars.

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No one belonging to the laity is to give himself the Divine Mysteries when a bishop, presbyter, or deacon is present. Anyone who dares to do such a thing is to be excommunicated for one week as acting contrary to the established order, so that he may learn not to think of himself beyond what he ought to think.

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No baptism is to be performed for anyone in an oratory situated within a private house. Those who are to be deemed worthy of the undefiled illumination are to come to the Orthodox catholic Churches and there receive this gift. If anyone is found failing to keep what has been established by us, if he is a cleric let him be deposed; if a layperson, let him be excommunicated.

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Since the Apostle proclaims that the one who cleaves to the Lord is one spirit with him, it is evident that one who makes himself familiar with the adversary likewise becomes one with him through association. Therefore concerning those who pretend to be possessed by demons and, through the baseness of their manner of life, deliberately imitate the behaviour of those truly afflicted, it has seemed good that they be punished in every way and subjected to such hardships and sufferings as those who are genuinely possessed are fittingly subjected to for deliverance from demonic activity.

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Those who resort to diviners, to those called hecatontarchs, or to other persons of this kind in order to learn from them whatever they wish to have revealed, are, in accordance with what the Fathers formerly determined concerning them, to undergo the six-year canonical penalty. The same penalty is also to be imposed upon those who lead bears or similar animals around for the amusement and harm of simpler people, and upon those who tell fortunes, destinies, genealogies, and other such things according to the wandering of deception. Those called cloud-drivers, enchanters, makers of amulets, and diviners, if they persist in these practices and refuse to change their occupation and flee from these destructive and pagan works, we determine are to be expelled entirely from the Church, as the holy canons also prescribe. For what communion has light with darkness? What agreement has the temple of God with idols? What portion has a believer with an unbeliever? And what concord has Christ with Belial?

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We wish once for all to remove from the life of the faithful the so-called Kalends, Vota, Brumalia, and the public festival celebrated on the first day of March. We likewise abolish public dances of women which can cause great harm and destruction, as well as dances and ritual observances performed by men or women in the name of the gods falsely so called among the Greeks, according to an ancient custom alien to Christian life. We also determine that no man is to put on women's clothing, nor a woman clothing proper to men; no one is to wear comic, satyric, or tragic masks; no one is to invoke the name of the abominable Dionysus while treading grapes in the winepresses, nor when pouring wine into vessels is anyone, through pretended ignorance or vanity, to provoke laughter by practices belonging to demonic deception. Those who from now on knowingly attempt any of the aforesaid things, if clerics, we command to be deposed; if laypersons, excommunicated.

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We forbid the false accounts of martyrs fabricated by enemies of the truth for the purpose of dishonouring the martyrs of Christ and leading those who hear them into unbelief from being read publicly in the Churches; rather, we command that such writings be delivered to the fire. Those who receive them and regard them as true we anathematize.

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A layperson is not to speak or teach publicly by taking upon himself the dignity of a teacher. Rather, he is to submit to the order handed down by the Lord, open his ear to those who have received the grace of teaching, and be thoroughly instructed by them in divine things. For in the one Church God has made different members, according to the Apostle. Gregory the Theologian, interpreting this order, teaches that one is to be as an ear, another as a tongue, another as a hand, and another as something else; one is to teach and another to learn. We are not all to become a tongue, nor are all Apostles, all Prophets, or all interpreters. Why make yourself a shepherd when you are a sheep, or a head when you are a foot, or a commander when you stand among the soldiers? Wisdom also commands us not to be hasty in speech nor to seek to be wiser than the wise. If anyone is found disobeying the present canon, let him be excommunicated for forty days.

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We command that from now on the fires which some persons kindle at the new moon before their workshops or houses, and over which some also leap according to an ancient custom, be abolished entirely. Whoever does such a thing, if he is a cleric let him be deposed; if a layperson, excommunicated. For Scripture relates that Manasseh built altars to the host of heaven, caused his children to pass through fire, practised divination, appointed ventriloquists and seers, and did much evil before the Lord to provoke him to anger.

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From the holy day of the Resurrection of Christ our God until the New Lord's Day, the faithful ought without fail to spend the whole period in the holy Churches with psalms, hymns, and spiritual songs, rejoicing and celebrating in Christ, attending to the reading of the divine Scriptures and delighting in the holy Mysteries. In this way we shall be raised and exalted together with Christ. Therefore during these days no horse race or other public spectacle whatsoever is to be held.

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Divine Scripture has commanded us to abstain from blood, from what is strangled, and from fornication. We therefore fittingly correct those who, for the pleasure of the belly, eat the blood of any animal after preparing it by some method. If from now on anyone attempts to eat the blood of an animal in any manner whatever, if he is a cleric let him be deposed; if a layperson, excommunicated.

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It is not permitted for anyone to destroy, cut apart, or hand over to booksellers, druggists, or any other person for destruction any book of the Old or New Testament or of our holy and approved preachers and teachers, unless it has become entirely useless through worms, water, or some other cause. Anyone found doing this from now on is to be excommunicated for one year. Likewise, one who buys such books not to preserve them for his own benefit or to give them to another for preservation, but attempts to destroy them, is to be excommunicated.

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No layperson is permitted to enter within the holy altar. The imperial authority, however, is in no way excluded from doing so when it wishes to offer gifts to the Creator, according to a most ancient tradition.

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Women are not permitted to speak during the Divine Liturgy, but according to the words of Paul the Apostle they are to remain silent; for they have not been permitted to speak, but are to be in submission, as the law also says. If they wish to learn anything, they are to ask their own husbands at home.

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Those who are being instructed in civil law are not to adopt pagan customs, appear upon the theatrical stage, take part in the so-called cylistrae, or clothe themselves in garments outside ordinary use, whether at the beginning of their studies, at their completion, or generally at any time during their education. If anyone from now on dares to do this, let him be excommunicated.

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An Orthodox man is not permitted to contract marriage with a heretical woman, nor an Orthodox woman with a heretical man. If any Christian is found to have done such a thing, the marriage is to be regarded as invalid and the unlawful union dissolved; for things that cannot be mixed ought not to be joined, nor a wolf united with a sheep, nor the portion of sinners with the portion of Christ. If anyone transgresses what we have determined, let him be excommunicated. But if two persons, while still unbelievers and not yet admitted to the fold of the Orthodox, were lawfully married to one another, and afterwards one of them chose what is good and ran to the light of truth while the other remained held by the bond of error yet consented to live with the believing spouse, they are not to be separated, according to the divine Apostle: the unbelieving husband is sanctified through the wife, and the unbelieving wife through the husband.

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Since the life-giving Cross has shown us the way of salvation, we ought to use every diligence to render due honour to that through which we were saved from the ancient fall. Therefore, offering it veneration in mind, word, and feeling, we command that figures of the Cross made by some persons upon the ground be erased, lest the trophy of our victory be dishonoured by being trodden upon by those who walk there. We therefore determine that those who from now on make the figure of the Cross upon the ground are to be excommunicated.

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The so-called agapae, or love-feasts, are not to be held in the Lord's houses or Churches, nor is food to be eaten there or dining couches to be spread. Those who dare to do this are either to cease or be excommunicated.

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We desire that those who come to the Churches to chant neither use disorderly shouting nor force the voice into unnatural cries, nor introduce anything unfitting or improper for the Church. Rather, with great attention and contrition they are to offer their psalmody to God, who sees the things hidden from our sight; for the sacred word has taught us that the sons of Israel are to be reverent.

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Within the holy precincts no tavern, perfume stall, or place for the sale of any other merchandise is to be established, so that the reverence due to the Church may be preserved. For our Saviour and God, instructing us by his conduct in the flesh, commanded us not to make his Father's house a house of trade; he also poured out the coins of the money-changers and drove from the temple those who were turning it into a market. If anyone is caught doing what is prohibited here, let him be excommunicated.

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Those admitted to the priesthood, clerics, ascetics, and indeed Christian laypersons are not to bathe in public baths together with women, for this is among the first things for which the pagans reproach us. If anyone is caught doing this, if he is a cleric let him be deposed; if a layperson, excommunicated.

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Those who are preparing for baptism must learn the faith thoroughly and on every Thursday recite it to the bishop or to the presbyter.

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We confess that the divine childbirth from the Virgin occurred without the ordinary condition of childbed, just as the conception was without seed, and we proclaim this to the whole flock. Therefore, correcting those who have done what is unfitting, we determine that the custom by which some persons after the holy Nativity of Christ our God boil fine flour and share it with one another under the pretext of honouring the supposed childbed of the all-undefiled Virgin Mother is not to be practised by the faithful. Such a practice does not honour the Virgin, who gave birth in the flesh to the uncircumscribed Word in a manner beyond mind and reason, but attempts to measure her ineffable childbirth by common experience. Henceforth, if anyone is caught doing this, if a cleric let him be deposed; if a layperson, excommunicated.

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If any bishop, presbyter, deacon, other person enrolled among the clergy, or any layperson, while living in a city and not being compelled by grave necessity or some serious difficulty to be absent from his own Church for a long time, fails to assemble in Church on three consecutive Lord's Days, if he is a cleric let him be deposed; if a layperson, let him be removed from communion.

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Since we have learned that in some places, in the hymn called the Trisagion, after the words 'Holy and Immortal' there is added, 'who was crucified for us, have mercy on us,' although this addition was rejected from that hymn by the holy Fathers of old as alien to piety and as the utterance of an innovating heretic, we also, confirming the pious legislation of our holy Fathers, anathematize those who after this definition continue to permit this expression to be uttered in Church or to join it to the Trisagion in any manner. If the transgressor is a cleric, we command that he be deprived of his clerical rank; if a layperson, that he be excommunicated.

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In some representations of the venerable icons the Forerunner points to a lamb, which was received as a type of grace, prefiguring through the Law the true Lamb, Christ our God. While honouring the ancient types and shadows as symbols and prefigurations of the truth handed down to the Church, we prefer grace and truth as the fulfilment of the Law. Therefore, so that what is perfect may be set before the eyes of all even in painted form, we determine that from now on Christ our God, the Lamb who takes away the sin of the world, is to be represented in icons according to his human form instead of the ancient lamb. Through this we are led to understand the depth of the humiliation of God the Word and are brought to remembrance of his life in the flesh, his passion, his saving death, and the redemption of the world accomplished through them.

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Let no one impart the Eucharist to the bodies of the dead. For it is written, 'Take, eat'; but the bodies of the dead can neither take nor eat.

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Following closely the institutions of the Fathers, we also determine concerning infants that whenever no trustworthy witnesses can be found who can state without doubt that they were duly baptized, and the infants themselves because of their age are unable to answer anything concerning the mystagogy performed upon them, they are to be baptized without impediment, lest uncertainty deprive them of such cleansing sanctification.

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Scripture teaches us that every matter is to be established by the mouth of two or three witnesses. Therefore, concerning slaves who are being set free by their masters, we determine that they are to receive this freedom upon the testimony of three witnesses. Those who possess present knowledge of the act are to confirm the freedom voluntarily bestowed upon them.

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Concerning those who procure and maintain prostitutes to the destruction of souls, if they are clerics we determine that they be both excommunicated and deposed; if laypersons, that they be excommunicated.

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A woman who abandons her husband and goes to another man is an adulteress, according to holy and divine Basil, who most fittingly derived this teaching from the prophecy of Jeremiah and from the Proverbs. Therefore, if a woman appears to have left her husband without a just cause, the man is worthy of pardon, while the woman is subject to a penalty; the pardon granted to him is that he may remain in communion with the Church. Likewise, a husband who abandons his lawful wife and takes another is, according to the Lord's judgment, subject to the penalty for adultery. Our Fathers canonically determined for such persons, if they truly repent with tears, one year among the weepers, two among the hearers, three among the kneelers, and in the seventh year standing with the faithful, after which they may be deemed worthy of the offering.

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No one is to bring any animal whatever into a holy temple, unless a traveller, being under the greatest necessity and having no lodging or shelter, brings his animal inside because otherwise it would perish and he himself, losing the means of carrying on his journey, would be exposed to danger of death. For we are taught that the Sabbath was made for man, so that in every case the salvation and safety of the person are to be preferred. If anyone is caught bringing an animal into the temple without such necessity, if a cleric let him be deposed; if a layperson, excommunicated.

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The faithful who celebrate the days of the saving Passion with fasting, prayer, and contrition are to cease the fast about the middle of the night after Great Saturday, since the divine Evangelists Matthew and Luke indicate the lateness of the night, the one saying 'after the Sabbath' and the other 'very early in the morning.'

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We have received canonically from our God-bearing Fathers that the knee is not to be bent on the Lord's Days in honour of the Resurrection of Christ. So that this observance may be clear to all, we make known to the faithful that after the entrance of those in holy orders into the altar at the evening service on Saturday, no one is to bend the knee until the evening of the following Lord's Day, when, after the entrance at the lamplighting service, we again bend the knees and in this way begin our prayers to the Lord. For we receive the night after Saturday as the forerunner of our Saviour's rising, and spiritually begin the hymns from that point, passing from darkness into light, so that we celebrate the Resurrection together for a whole night and day.

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Women who provide drugs for procuring abortion, and those who receive poisons that destroy the unborn child, are subject to the penalty appointed for murderers.

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Those who abduct women under the pretext of marriage, or who cooperate with or assist the abductors, the holy synod has determined, if clerics, are to fall from their own rank; if laypersons, they are to be anathematized.

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A woman whose husband has departed and disappeared, if before receiving certain knowledge of his death she cohabits with another man, commits adultery. The wives of soldiers who, when their husbands have disappeared, marry again are subject to the same rule as women who do not await the return of husbands who have gone away, although in their case there is greater room for pardon because there is stronger reason to suspect death. A woman who unknowingly marries a man who had temporarily been abandoned by his wife, and who is afterwards left when his former wife returns to him, has indeed committed fornication, but unknowingly; she is not forbidden to marry, although it is better for her to remain as she is. If the soldier whose wife, because of his prolonged absence, has taken another husband later returns, he may, if he chooses, take back his own wife, pardon being granted both to her because of ignorance and to the man who lived with her in the second union.

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Those who take oaths according to pagan custom are made liable to canonical penalties, and we determine that they be excommunicated.

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Heretics who come over to Orthodoxy and to the portion of those being saved we receive according to the following order and custom. Arians, Macedonians, Novatians who call themselves Cathari and Aristeri, Quartodecimans, that is Tetradites, and Apollinarians we receive when they present written declarations, anathematize every heresy that does not think as the holy catholic and apostolic Church of God thinks, and are sealed, that is anointed with holy chrism, on the forehead, eyes, nostrils, mouth, and ears, while as we seal them we say, 'The seal of the gift of the Holy Spirit.' Concerning Paulianists who afterwards take refuge in the catholic Church, it has been determined that they are without exception to be baptized. Eunomians, who baptize with one immersion, Montanists, who here are called Phrygians, Sabellians, who teach the identity of Son and Father and commit other grave errors, and all other heresies—for there are many here, especially those coming from the country of the Galatians—when they wish to join Orthodoxy we receive as pagans: on the first day we make them Christians, on the second catechumens, and on the third we exorcise them, breathing three times into their face and ears; then we catechize them, make them remain for a considerable time in Church and hear the Scriptures, and afterwards baptize them. Manichaeans, Valentinians, Marcionites, and those from similar heresies are to present written declarations and anathematize their own heresy, as are Nestorians, Eutychians, Dioscorites, Severians, the other leaders of such heresies, those who hold their beliefs, and all the aforesaid heresies; and in this manner they are admitted to holy Communion.

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Those who have been baptized into Christ and have put on Christ have solemnly promised to imitate his life in the flesh. Therefore those who arrange and adorn the hair of the head by artificial plaiting or shaping so as to harm those who look upon them and set a lure before unstable souls, we correct in a fatherly manner with a suitable penalty, training them and teaching them to live soberly. Let them cast aside the deceit and vanity of material things, direct the mind toward the untroubled and blessed life, cultivate chaste conduct in the fear of God, draw as near as possible to God through purity of life, and adorn the inner rather than the outer person with virtues and good and blameless habits, so that no trace of the adversary's coarseness remains in them. If anyone acts contrary to the present canon, let him be excommunicated.

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Those who, while living with a wife or otherwise conducting themselves in an indiscreetly secular manner, treat holy places contemptuously and make their dwelling in them, we command to be expelled even from the catechumena belonging to the sacred houses. If anyone does not observe this, if a cleric let him be deposed; if a layperson, excommunicated.

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Whoever takes in marriage a woman who has been betrothed to another man while the man to whom she was betrothed is still alive is to be regarded as liable to the penalty for adultery.

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We have learned that this also occurs in the country of the Armenians: some persons roast portions of meat and offer assigned parts within the space of the holy altars to the priests, distributing them according to Jewish custom. Therefore, in order to preserve the holiness of the Church without blemish, we determine that no priest is permitted to accept from those offering such specially assigned portions, but is to be content with whatever the offerer freely chooses to give, and such an offering is to be made outside the Church. If anyone does not observe this, let him be excommunicated.

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Wisdom commands us, 'Let your eyes look straight ahead, and guard your heart with all diligence,' for the senses of the body easily communicate their impressions to the soul. We therefore command that from now on no pictures, whether painted on panels or otherwise fashioned or displayed, are to be made which charm the sight, corrupt the mind, and kindle incitement toward shameful pleasures. If anyone attempts this, let him be excommunicated.

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The divine Apostle loudly proclaims that the human being created in the image of God is a member of Christ and a temple. Raised above all sensible creation and brought through the saving Passion to a heavenly dignity, by eating and drinking Christ as the source of life he continually sanctifies both soul and body through participation in divine grace. Therefore, if anyone wishes during the sacred assembly to partake of the undefiled Body and become one with it through communion, let him form his hands in the shape of a cross and thus approach and receive the communion of grace. We in no way approve those who fashion vessels of gold or any other material in place of their hands for receiving the divine gift and demand to receive undefiled Communion in them, because they prefer lifeless matter and something inferior to the image of God. If anyone is found imparting undefiled Communion to persons offering such vessels, let both the one imparting and the one offering the vessel be excommunicated.

Direct English translation

Those who have received from God the authority to bind and loose must consider the quality of the sin and the readiness of the sinner for conversion, and in this way apply a treatment appropriate to the illness, lest by using an excessive measure in either direction they fail to attain the salvation of the sick person. For the disease of sin is not simple but diverse and complex, producing many branches of injury through which evil spreads widely and advances until restrained by the skill of the healer. Therefore one who practises the science of spiritual medicine must first examine the disposition of the sinner and determine whether he inclines toward health or instead brings the disease upon himself by his own conduct; he must also watch how the person provides against relapse, whether he struggles against the physician, and whether the wound of the soul is made worse by the medicine applied, and then measure mercy according to what the case deserves. For the whole concern of God and of the one entrusted with pastoral leadership is the return of the wandering sheep and the healing of the one wounded by the serpent. He must neither drive the sick person into the precipice of despair nor loosen the rein toward indifference and contempt for life, but in one way or another, whether through stricter and sharper remedies or through gentler and milder ones, must resist the disease and contend for the healing of the wound, so that the person may taste the fruits of repentance and be wisely guided toward the splendid restoration to which he is called. We must therefore know both exactness and customary practice; and where persons refuse the extremity of exactness we must follow the rule handed down, just as holy Basil expressly teaches.