The Canonical Epistles of St Theophilus of Alexandria

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Address delivered when the Holy Theophany fell on the Lord's Day. Both custom and what is fitting require us to honour every Lord's Day and to celebrate on it, since on this day our Lord Jesus Christ bestowed upon us the Resurrection from the dead. For this reason it is called first in the sacred Scriptures, because it is for us the beginning of life, and eighth, because it has passed beyond the Jews' sabbath observance. Since, therefore, the fast day of the Holy Theophany has fallen on this day, let us order the matter by economy and proceed with understanding in respect of both observances. By partaking of a few dates, let us at once avoid the heresies that do not honour the day of our Lord Jesus Christ's Resurrection and render what is due to the fast day, awaiting the evening assembly which, God willing, is celebrated here. Let us therefore assemble here from the ninth hour.

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Concerning those who communed with the Arians and who until now occupy the churches, let what is customary be done, but in such a way that others, attested in Orthodoxy, are appointed and the former are retained. Let these matters be administered as the Orthodox bishops in the Thebaid have done in the other cities. Those appointed by Bishop Apollo who communed with the Arians occupying the churches are to be placed under penance if they did this by their own judgment. But if they were obedient to their own bishop, let them be retained as persons who did not perceive what was reasonable. If all the people reject them together with the others, let others be ordained; but if the people claim them together with those with whom they communed, let these too be treated according to the custom employed by all the Orthodox bishops in the Thebaid.

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Concerning Bistus, who was appointed presbyter at Erebe, an inquiry is to be made. If he forced himself upon a woman who had separated from her husband while the husband was living, he is not to be permitted to remain a presbyter, since he ought not even to assemble as a layman, the Church being accustomed to separate such persons. This brings no adverse judgment upon Bishop Apollo if he appointed him in ignorance, since the holy Council commanded that unworthy persons who, after ordination, are convicted of an offence be expelled.

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Concerning Sur, since Bishop Apollo affirmed that he had dismissed him and made him an alien from the Church, let the matter stand as the bishop decided, while Sur may employ his own means of justification if he wishes and finds fault with the bishop's decision.

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Concerning Panuph, who was appointed deacon at Lycus, an inquiry is to be made. If it is found that, while still a catechumen, he entered into marriage with his own niece and was afterwards brought into the clergy following Baptism, let him remain in the clergy, provided that she has died and he did not cohabit with her after Baptism. But if, while already a believer, he entered into marriage with that same niece, let him be an alien from the clergy. This brings no adverse judgment upon Bishop Apollo if he appointed him in ignorance.

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Concerning Jacob, an inquiry is to be made. If, while a reader, he was shown to be liable to an accusation of fornication and was expelled by the presbyters, and was then ordained, let him be cast out after an exact examination has been made, and not merely because suspicion arose against him from whisperings or slanders. But if he is not found liable, let him remain in the clergy, for attention ought not to be paid to empty accusations.

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Concerning those who are to be ordained, let this be the form: the whole body of presbyters is to agree and choose; then the bishop is to examine the candidate and, with the body of presbyters consenting, ordain him in the midst of the church, with the people present and the bishop asking publicly whether the people also can bear witness concerning him. No ordination is to take place in secret. For when the Church is at peace, it is fitting that ordinations be performed in church with the saints present. In a parish, if there are any who have communed with those who entered that communion and share their opinions, they are not to be ordained otherwise than after examination by truly Orthodox clerics, with the bishop again present and addressing the assembled people, solely so that no canvassing may occur.

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The things offered for sacrifice, after what is required for the Mysteries has been consumed, are to be distributed by the clerics. No catechumen is to eat or drink from them, but rather the clerics and the faithful brethren with them.

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Since Hierax says that this man, as one accused of fornication, ought not to be in the clergy, while Bishop Apollo affirmed that no accuser had then come forward publicly against him, let this man also be examined. If an accuser worthy of trust comes forward and the offence is proved by trustworthy witnesses, let him be expelled from the Church. But if he is worthy of the clergy and testimony is borne to his chastity, let him remain in it.

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By the judgment of the whole body of presbyters, another steward is to be appointed—to which Bishop Apollo also has agreed—so that the Church's resources may be expended for what is necessary.

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Let widows, the poor, and resident strangers enjoy every relief, and let no one appropriate the things belonging to the Church.

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Statement concerning those called Cathari. Your reverence has informed me that some of those who call themselves Cathari wish to approach the Church. Since the great Council held at Nicaea by our blessed Fathers determined that those who approach may be ordained, be willing, according to this form, to ordain those who wish to approach the Church, provided that their life is upright and nothing stands against them.

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To Bishop Agathon. Maximus, being ignorant of the laws of the Church, affirmed that he had entered into an unlawful union. Because exclusion from the assembly troubles him, he affirmed that, since he committed the unlawful act in ignorance, he and the woman—who also desires this—have agreed to abstain from the unlawful cohabitation. If, therefore, you determine that they are doing this by agreement and are not deceiving us, since ten years have passed, and if you judge that they may for the present assemble with the catechumens, administer the matter in this way. But if you perceive that they wish to deceive us and that their case still requires astringent treatment, do what God puts before you, being guided everywhere by what restrains; for, being on the spot, you can know their dispositions better.

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To Bishop Menas. The presbyters in the village of Geminum acted lawfully, if Eustathia, the bearer of the letter, speaks the truth; for she says that they separated Kyradion from the assembly because she was committing injustice and was unwilling to cease from it. Since, therefore, I have found that, having remedied her own evil, she wishes to assemble, be willing first to prepare her to put away the injustice and persuade her to repent. Then, if you perceive that she approaches according to the law of God, desiring the assembly, restore to her the right to assemble with the people.