(NOTE: The electronic text obtained from The Electronic Bible Society was 
not completely corrected. EWTN has corrected all discovered errors. If you 
find errors or omissions in the text, please notify sysop@ewtn.com.)

Transliteration of Greek words: All phonetical except: w = omega; h serves 
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially 
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi = 
ch. Accents are given immediately after their corresponding vowels: acute = 
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe, 
when necessary.


THE CANONS OF THE SYNODS OF SARDICA, CARTHAGE, CONSTANTINOPLE, AND CARTHAGE 
UNDER ST. CYPRIAN, WHICH CANONS WERE RECEIVED BY THE COUNCIL IN TRULLO AND 
RATIFIED BY II. NICE.


INTRODUCTORY NOTE.

    I have placed the canons of Sardica and those of Carthage and those of 
the Council held at Constantinople under Nectarius and Theophilus, and that 
of the Council of Carthage under St. Cyprian, immediately after the Council 
in Trullo, because in file second canon of that synod they are for the 
first time mentioned by name as being accepted by the Universal Church.


THE CANONS OF THE COUNCIL OF SARDICA.

A.D. 343 OR 344; Emperors--Constantius and Constans; Pope--Julius I.

The Canons with the Ancient Epitome and Notes. Other Acts of the Synod.


    The holy synod assembled in Sardica from various provinces decreed as 
follows.

    (Found in Greek in John of Constantinople's collection of the sixth 
century and several other MSS. Found also in the works of the Greek 
scholiasts. Found in Latin in the Prisca, in Dionysius Exiguus, and in 
Isidore, genuine and false.)

CANON I.

(Greek.)

    HOSIUS, bishop of the city of Corduba, said: A prevalent evil, or 
rather most mischievous corruption must be done away with from its very 
foundations. Let no bishop be allowed to remove from a small city to a 
different one: as there is an obvious reason for this fault, accounting for 
such attempts; since no bishop could ever yet be found who endeavoured to 
be translated from a larger city to a smaller one. It is therefore evident 
that such persons are inflamed with excessive covetousness and are only 
serving ambition in order to have the repute of possessing greater 
authority. Is it then the pleasure of all that so grave an abuse be 
punished with great severity? For I think that men of this sort should not 
be admitted even to lay communion. All the bishops said: It is the pleasure 
of all.

(Latin.)

    BISHOP HOSIUS said: A prevalent evil and mischievous corruption must be 
done away with from its foundation. Let no bishop be allowed to remove from 
his own city to another. For the reason of such attempts is manifest, since 
in this matter no bishop has been found who would remove from a larger city 
to a smaller one. It is therefore evident that these men are inflamed with 
excess of covetousness, and are serving ambition and aiming at the 
possession of power. If it be the pleasure of all, let so great an evil be 
punished right harshly and sternly, so that he who is such shall not even 
be admitted to lay communion. All with one accord answered: Such is our 
pleasure.

ANCIENT EPITOME OF CANON I.

    NO bishop is to be found passing from a smaller to a greater city. If 
anyone should move from an humble to a more important see, he shall be 
excommunicated through his whole life as proud and grasping.

CANON II.

(Greek.)

    BISHOP HOSIUS said: But if any such person should be found so mad or 
audacious as to think to advance by way of excuse an affirmation that he 
had brought letters from the people [laity], it is plain that some few 
persons, corrupted by bribes and rewards, could have got up an uproar in 
the church, demanding, forsooth, the said man for bishop. I think then that 
practices and devices of such sort absolutely must be punished, so that a 
man of this kind be deemed unworthy even of lay communion in extremis. Do 
ye therefore make answer whether this sentence is approved by you. They 
[the bishops] answered: What has been said is approved of.

(Latin.)

    BISHOP HOSIUS said: Even if any such person should show himself so rash 
as perhaps to allege as an excuse and affirm that he has received letters 
from the people, inasmuch as it is evident that a few persons could have 
been corrupted by rewards and bribes--[namely] persons who do not hold the 
pure faith--to raise an uproar in the church, and seem to ask for the said 
man as bishop; I judge that these frauds must be condemned, so that such an 
one should not receive even lay communion at the last. If ye all approve, 
do ye decree it. The synod answered: We approve.

ANCIENT EPITOME OF CANON II.

    If anyone shall pass from one city to another, and shall raise up 
seditions, tickling the people and be assisted by them in raising a 
disturbance, he shall not be allowed communion even when dying.

CANON III.

(Greek.)

    BISHOP HOSIUS said: This also it is necessary to add,--that no bishop 
pass from his own province to another province in which there are bishops, 
unless indeed he be called by his brethren, that we seem not to close the 
gates of charity.

    And this case likewise is to be provided for, that if in any province a 
bishop has some matter against his brother and fellow-bishop, neither of 
the two should call in as arbiters bishops from another province.

    But if perchance sentence be given against a bishop in any matter and 
he supposes his case to be not unsound but good, in order that the question 
may be reopened, let us, if it seem good to your charity, honour the memory 
of Peter the Apostle, and let those who gave judgment write to Julius, the 
bishop of Rome, so that, if necessary, the case may be retried by the 
bishops of the neighbouring provinces and let him appoint arbiters; but if 
it cannot be shown that his case is of such a sort as to need a new trial, 
let the judgment once given not be annulled, but stand good as before.

(Latin.)

    BISHOP HOSIUS said: This also it is necessary to add,--that bishops 
shall not pass from their own province to another province in which there 
are bishops, unless perchance upon invitation from their brethren, that we 
seem not to close the door of charity.

    But if in any province a bishop have a matter in dispute against his 
brother bishop, one of the two shall not call in as judge a bishop from 
another province.

    But if judgment, have gone against a bishop in any cause, and he think 
that he has a good case, in order that the question may be reopened, let 
us, if it be your pleasure, honour the memory of St. Peter the Apostle, and 
let those who tried the case write to Julius, the bishop of Rome, and if he 
shall judge that the case should be retried, let that be done, and let him 
appoint judges; but if he shall find that the case is of such a sort that 
the former decision need not be disturbed, what he has decreed shall be 
confirmed. Is this the pleasure of all? The synod answered, It is our 
pleasure.

ANCIENT EPITOME OF CANON

     No bishop, unless called thereto, shall pass to another city. Moreover 
a bishop of the province who is engaged in any litigation shall not appeal 
to outside bishops. But if Rome hears the cause, even outsiders may be 
present.

CANON IV.

(Greek.)

    BISHOP GAUDENTIUS said: If it seems good to you, it is necessary to add 
to this decision full of sincere charity which thou hast pronounced, 
that(1) if any bishop be deposed by the sentence of these neighbouring 
bishops, and assert that he has fresh matter in defence, a new bishop be 
not settled in his see, unless the bishop of Rome judge and render a 
decision as to this.

(Latin.)

    BISHOP GAUDENTIUS said: It ought to be added, if it be your pleasure, 
to this sentence full of sanctity which thou hast pronounced, that--when 
any bishop has been deposed by the judgment of those bishops who have sees 
in neighbouring places, and he [the bishop deposed] shall announce that his 
case is to be examined in the city of Rome--that no other bishop shall in 
any wise be ordained to his see, after the appeal of him who is apparently 
deposed, unless the case shall have been determined in the judgment of the 
Roman bishop.

ANCIENT EPITOME OF CANON IV.

    If a bishop has been deposed and affirms that he has an excuse to urge, 
unless Rome has judged the case, no bishop shall be appointed in his room. 
For he might treat the decree with scorn either through his nuncios or by 
his letters.

CANON V.

(Greek.)

    BISHOP HOSIUS said: Decreed, that if any bishop is accused, and the 
bishops of the same region assemble and depose him from his office, and he 
appealing, so to speak, takes refuge with the most blessed bishop of the 
Roman church, and he be willing to give him a hearing, and think it right 
to renew the examination of his case, let him be pleased to write to those 
fellow-bishops who are nearest the province that they may examine the 
particulars with care and accuracy and give their votes on the matter in 
accordance with the word of truth. And if any one require that his case be 
heard yet again, and at his request it seem good to move the bishop of Rome 
to send presbyters a latere, let it be in the power of that bishop, 
according as he judges it to be good and decides it to be right--that some 
be sent to be judges with the bishops and invested with his authority by 
whom they were sent. And be this also ordained. But if he think that the 
bishops are sufficient for the examination and decision of the matter let 
him do what shall seem good in his most prudent judgment.

    The bishops answered: What has been said is approved.

(Latin.)

    BISHOP HOSIUS said: Further decreed, that if a bishop is accused, and 
the bishops of that region assemble and depose him from his office, if he 
who has been deposed shall appeal and take refuge with the bishop of the 
Roman church and wishes to be given a hearing, if he think it right that 
the trial or examination of his case be renewed, let him be pleased to 
write to those bishops who are in an adjacent and neighbouring province, 
that they may diligently inquire into all the particulars and decide 
according to the word of truth. But if he who asks to have his case 
reheard, shall by his entreaty move the Bishop of Rome to send a presbyter 
a latere it shall be in the power of that bishop to do what he shall 
resolve and determine upon; and if he shall decide that some be sent, who 
shall be present and be judges with the bishops invested with his authority 
by whom they were appointed, it shall be as he shall choose. But if he 
believe that the bishops suffice to give a final decision, he shall do what 
he shall termine upon in his most wise judgment.

ANCIENT EPITOME OF CANON V.

[Lacking.]

CANON VI.

(Greek.)

    BISHOP HOSIUS said: If it happen that in a province in which there are 
very many bishops one bishop should stay away and by some negligence should 
not come to the council and assent to the appointment made by the bishops, 
but the people assemble and pray that the ordination of the bishop desired 
by them take place--it is necessary that the bishop who stayed away should 
first be reminded by letters from the exarch of the province (I mean, of 
course, the bishop of the metropolis), that the people demand a pastor to 
be given them. I think that it is well to await his [the absent bishop's] 
arrival also. But if after summons by letter he does not come, nor even 
write in reply, the wish of the people ought to be complied with.

    The bishops from the neighbouring provinces also should be invited to 
the ordination of the bishop of the metropolis.

    It is positively not permitted to ordain a bishop in a village or petty 
town, for which even one single presbyter is sufficient (for there is no 
necessity to ordain a bishop there) lest the name and authority of bishop 
should be made of small account, but the bishops of the province ought, as 
before said, to ordain bishops in those cities in which there were bishops 
previously; and if a city should be found with a population so large as to 
be thought worthy of an episcopal see, let it receive one.

    Is this the pleasure of all? All answered: It is our pleasure.

(Latin.)

    BISHOP HOSIUS said: If it shall have happened, that in a province in 
which there have been very many bishops, one [i.e., but one] bishop 
remains, but that he by negligence has not chosen [to ordain] a bishop, and 
the people have made application, the bishops of the neighbouring province 
ought first to address [by letter] the bishop who resides in that province, 
and show that the people seek a ruler [i.e., pastor] for themselves and 
that this is right, so that they also may come and with him ordain a 
bishop. But if he refuses to acknowledge their written communication, and 
leaves it unnoticed, and writes no reply, the people's request should be 
satisfied, so that bishops should come from the neighbouring province and 
ordain a bishop.

    But permission is not to be given to ordain a bishop either in any 
village, or in an unimportant city, for which one presbyter suffices, lest 
the name and authority of bishop grow cheap. Those [bishops] who are 
invited from another province ought not to ordain a bishop unless in the 
cities which have [previously] had bishops, or in a city which is so 
important or so populous as to be entitled to have a bishop.

    Is this the pleasure of all? The synod replied: It is our pleasure.

ANCIENT EPITOME of CANON VI.

    If the bishops were present when the people were seeking for a bishop, 
and one was away, let that one be called. But if he is willing to answer 
the call neither by letter nor in person, let him be ordained whom they 
desire.

    When a Metropolitan is appointed the neighbouring bishops are to be 
sent for.

    In a little city and town, for which one presbyter suffices, a bishop 
is not to be appointed. But if the city be very populous, it is not 
unfitting to do so.

CANON VII.

(Greek.)

    BISHOP HOSIUS said: Our importunity and great pertinacity and unjust 
petitions have brought it about that we do not have as much favour and 
confidence as we ought to enjoy. For many of the bishops do not intermit 
resorting to the imperial Court, especially the Africans, who, as we have 
learned from our beloved brother and fellow-bishop, Gratus, do not accept 
salutary counsels, but so despise them that one man carries to the Court 
petitions many and diverse and of no possible benefit to the Church, and 
does not (as ought to be done and as is fitting) assist and help the poor 
and the laity or the widows, but is intriguing to obtain worldly dignities 
and offices for certain persons. This evil then causes enfeeblement 
[better, murmuring (read tonthrusmo'n or tonthorusmon)], not without some 
scandal and blame to us. But I account it quite proper for a bishop to give 
assistance to one oppressed by some one, or to a widow suffering injustice, 
or, again, an orphan robbed of his estate, always provided that these 
persons have a just cause of petition.

    If, then, beloved brethren, this seems good to all, do ye decree that 
no bishop shall go to the imperial Court except those whom our most pious 
emperor may summon by his own letters. Yet since it often happens that 
persons condemned for their offences to deportation or banishment to an 
island, or who have received some sentence or other, beg for mercy and seek 
refuge with the Church [i.e., take sanctuary], such persons are not to be 
refused assistance, but pardon should be asked for them without delay and 
without hesitation. If this, then, is also your pleasure, do ye all vote 
assent.

    All gave answer: Be this also decreed.

(Latin.)

    BISHOP HOSIUS said: Importunities and excessive pertinacity and unjust 
petitions have caused us to have too little favour or confidence, while 
certain bishops cease not to go to the Court, especially the Africans, who 
(as we have learned) spurn and contemn the salutary counsels of our most 
holy brother and fellow-bishop, Gratus, so that they not only bring to the 
Court many and diverse petitions (not for the good of the Church nor, as is 
usual and right, to succour the poor or widows or orphans), but even seek 
to obtain worldly dignities and offices for certain persons. This evil 
therefore stirs up at times not only murmurings, but even scandals. But it 
is proper that bishops should intercede for persons suffering from violence 
and oppression, afflicted widows and defrauded orphans, provided, 
nevertheless, that these persons have a just cause or petition.

    If, then, brethren dearly beloved, such be your pleasure, do we decree 
that no bishops go to the Court except those who may have been invited or 
summoned by letters of the God-fearing emperor. But since it often happens 
that those who are suffering from injustice or who are condemned for their 
offences to deportation or banishment to an island, or, in short, have 
received some sentence or other, seek refuge with the mercy of the Church, 
such persons should be succoured and pardon be begged for them without 
hesitation. Decree this, therefore, if it be your pleasure.

    All said: It is our pleasure and be it decreed.

ANCIENT EPITOME OF CANON VII.

    When an orphan, widow, and other desolate persons are oppressed by 
force let the bishop give them succour and approach the Emperor; but 
through a pretext of this kind let him not be a hanger on of the camp, but 
rather let him send a deacon.

CANON VIII.

(Greek.)

    BISHOP HOSIUS said: This also let your sagacity determine, that(1)--
inasmuch as this was decreed in order that a bishop might not fall under 
censure by going to the Court--that if any have such petitions as we 
mentioned above, they should send these by one of their deacons. For the 
person of a subordinate does not excite jealousy, and what shall be granted 
[by the Emperor] can thus be reported more quickly.

    All answered: Be this also decreed.

(Latin.)

    BISHOP HOSIUS said: This also your forethought should provide for--
inasmuch as ye have made this decree in order that the audacity of bishops 
might not labour [or, be observed] to go to Court. Whosoever therefore 
shall have or receive petitions such as we have mentioned above, let them 
send these [each] by a deacon of his, because the person of a minister is 
not an object of jealousy, and he will be able to report more quickly what 
he has obtained.

ANCIENT EPITOME OF CANON VIII.

[Lacking.]

CANON IX.

(Greek.)

    BISHOP HOSIUS said: This also, I think, follows, that,(2) if in any 
province whatever, bishops send petitions to one of their brothers and 
fellow-bishops, he that is in the largest city, that is, the metropolis, 
should himself send his deacon and the petitions, providing him also with 
letters commendatory, writing also of course in succession to our brethren 
and fellow-bishops, if any of them should be staying at that time in the 
places or cities in which the most pious Emperor is administering public 
affairs.

    But if any of the bishops should have friends at the Court and should 
wish to make requests of them as to some proper object, let him not be 
forbidden to make such requests through his deacon and move these [friends] 
to give their kind assistance as his desire.

    But those who come to Rome ought, as I said before, to deliver to our 
beloved brother and fellow-bishop, Julius, the petitions which they have to 
give, in order that he may first examine them, lest some of them should be 
improper, and so, giving them his own advocacy and care, shall send them to 
the Court.

    All the Bishops made answer that such was their pleasure and that the 
regulation was most proper.

(Latin.)

    THIS also seems to follow, that from whatever province bishops shall 
send petitions to that brother and fellow-bishop of ours who has his see in 
the metropolis, he [the metropolitan] should dispatch his deacon with the 
petitions, providing him with commendatory letters of like tenour to our 
brethren and fellow-bishops at that time resident in those regions and 
cities in which the fortunate and blessed Emperor is ruling the State.

    If however a bishop who seeks to obtain some petition (a worthy one, 
that is) has friends in the palace, he is not forbidden to make his request 
through his deacon and to advise those who, he knows, can kindly intercede 
for him in his absence.

    X. But let those who come to Rome, deliver, as before said, to our most 
holy brother and follow-bishop, the bishop of the Roman church, the 
petitions which they bear, that he also may examine whether they are worthy 
and just, and let him give diligence and care that they be forwarded to the 
Court.

    All said that such was their pleasure and that the regulation was 
proper.

    Bishop Alypius said: If they have incurred the discomforts of travel 
for the sake of orphans and widows or any in distress and having cases that 
are not unjust, they will have some good reason [for their journey]; but 
now since they chiefly make requests which cannot be granted without envy 
and reproach, it is not necessary for them to go to Court.

ANCIENT EPITOME OF CANON

    If one brother sends to another, let the Metropolitan fortify the 
nuncio with letters; and let him write to the bishops, who have the matter 
in hand, to protect the nuncio.

CANON X.

(Greeks.)

    BISHOP HOSIUS said: This also I think necessary.(1) Ye should consider 
with all thoroughness and care, that if some rich man or professional 
advocate be desired for bishop, he be not ordained until he have fulfilled 
the ministry of reader, deacon, and presbyter, in order that, passing by 
promotion through the several grades, he may advance (if, that is, he be 
found worthy) to the height of the episcopate. And he shall remain in each 
order assuredly for no brief time, that so Iris faith, his reputable life, 
his steadfastness of character and considerateness of demeanour may be 
well-known, and that he, being deemed worthy of the divine sacerdotal 
office [sacerdotium, i.e., the episcopate] may enjoy the highest honour. 
For it is not fitting, nor does discipline or good conversation allow to 
proceed to this act rashly or lightly, so as to ordain a bishop or 
presbyter or deacon hastily; as thus he would rightly be accounted a 
novice, especially since also the most blessed Apostle, he who was the 
teacher of the Gentiles, is seen to have forbidden hasty ordinations; for 
the test of [even] the longest period will not unreasonably be required to 
exemplify the conversation and character of each [candidate].

   All said that this was their pleasure and that it must be absolutely 
irreversible.

(Latin.)

    BISHOP HOSIUS said: This also I think it necessary for you to consider 
most carefully, that if perchance some rich man or professional advocate or 
ex-official be desired for bishop, he be not ordained until he have 
fulfilled the ministry of a reader and the office of deacon and presbyter, 
and so ascend, if he have shown himself worthy, through the several grades 
to the height of the episcopate. For by these promotions which in any case 
take a considerable length of time can be tested his faith, his discretion, 
his gravity and modesty. And if he be found worthy, let him be honoured 
with the divine sacerdotal office [i.e. the episcopate]. For it is not 
fitting, nor does order or discipline allow, that one be rashly or lightly 
ordained bishop, presbyter or deacon, who is a novice, especially since 
also the blessed Apostle, the teacher of the Gentiles, is seen to have 
expressly forbidden it. But those [should be ordained] whose life has been 
tested and their merit approved by length of time.

    All said that this was their pleasure.

ANCIENT EPITOME OF CANON X.

    No lawyer, teacher, or gentleman (plou'sios) shall be made a bishop 
without passing through the holy orders. Nor shall the space of time 
between the orders be made too brief, that there may be a better proof of 
his faith and good conversation. For otherwise he is a neophyte.

CANON XI.

(Greek.)

    BISHOP HOSIUS said: This also we ought to decree, that(1) when a bishop 
comes from one city to another city, or from one province to another 
province, to indulge boastfulness, ministering to his own praises rather 
than serving religious devotion, and wishes to prolong his stay [in a 
city], and the bishop of that city is not skilled in teaching, let him [the 
visiting bishop] not do despite to the bishop of the place and attempt by 
frequent discourses to disparage him and lessen his repute (for this device 
is wont to cause tumults), and strive by such arts to solicit and wrest to 
himself another's throne, not scrupling to abandon the church committed to 
him and to procure translation to another. A definite limit of time should 
therefore be set in such a case, especially since not to receive a bishop 
is accounted the part of rude and discourteous persons. Ye remember that in 
former times our fathers decreed that if a layman were staying in a city 
and should not come to divine worship for three [successive] Sundays [that 
is], for three [full] weeks, he should be repelled from communion. If then 
this has been decreed in the case of laymen, it is neither needful, nor 
fitting, nor yet even expedient that a bishop, unless he has some grave 
necessity or difficult business, should be very long absent from his own 
church and distress the people committed to him.

    All the bishops said: We decide that this decree also is most proper.

(Latin XIV.)

    BISHOP HOSIUS said: This also ye ought to determine. If a bishop comes 
from one city to another city, or from his own province to another 
province, and serving ambition rather than devotion, wishes to remain 
resident for a long time in a strange city, and then (as it perchance 
happens that the bishop of the place is not so practised or so learned as 
himself) he, the stranger, should begin to do him despite and deliver 
frequent discourses to disparage him and lessen his repute, not hesitating 
by this device to leave the church assigned him and remove to that which is 
another's--do ye then [in such a case] set a limit of time [for his stay in 
the city], because on the one hand to refuse to receive a bishop is 
discourteous, and on the other his too long stay is mischievous. Provision 
must be made against this. I remember that in a former council our brethren 
decreed that if any layman did not attend divine service in a city in which 
he was staying three Sundays, that is, for three weeks, he should be 
deprived of communion. If then this has been decreed in the case of laymen, 
it is far less lawful and fitting that a bishop, if there be no grave 
necessity detaining him, should be absent from his church longer than the 
time above written.

    All said that such was their pleasure.

ANCIENT EPITOME OF CANON XI.

    A bishop when called in by another bishop, if he that called him is 
unskilled, must not be too assiduous in preaching, for this would be 
indecorous to the unlearned bishop, and an attack upon his bishopric. And 
both improper, Without grave necessity it is undesirable for a bishop to be 
absent from his church.

CANON XII.

(Greek.)

    BISHOP HOSIUS said: Since no case should be left unprovided for, let 
this also be decreed.(1) Some of our brethren and fellow-bishops are known 
to possess very little private property in the cities in which they are 
placed as bishops, but have great possessions in other places, with which 
they are, moreover, able to help the poor. I think then permission should 
be given them, if they are to visit their estates and attend to the 
gathering of the harvest, to pass three Sundays, that is, to stay for three 
weeks, on their estates, and to assist at divine worship and celebrate the 
liturgy in the nearest church in which, a presbyter holds service, in order 
that they may not be seen to be absent from worship, and in order that they 
may not come too frequently to the city in which there is a bishop. In this 
way their private affairs will suffer no loss from their absence and they 
will be seen to be clear from the charge of ambition and arrogance.

    All the bishops said: This decree also is approved by us.

(Latin XV.)

    BISHOP HOSIUS said: Since no case should be left unprovided for [let 
this also be decreed]. There are some of our brother-bishops, who do not 
reside in the city in which they are appointed bishops, either because they 
have but little property there, while they are known to have considerable 
estates elsewhere, or, it may be, through affection for kith and kin and in 
complaisance to these. Let this much be permitted them, to go to their 
estates to superintend and dispose of their harvest, and [for this purpose] 
to remain over three Sundays, that is, for three weeks, if it be necessary, 
on their estates; or else, if there is a neighbouring city in which there 
is a presbyter, in order that they may not be seen to pass Sunday without 
church, let them go thither, so that fin this way] neither will their 
private affairs suffer loss from their absence, nor will they, by frequent 
going to the city in which a bishop is resident, incur the suspicion of 
ambition and place-seeking. All said that this was approved by them.

ANCIENT EPITOME OF CANON XII.

    If a bishop has possessions outside his diocese, and visits them, let 
him be careful not to remain there more than three Lord's days. For thus 
his own flock will be enriched by him, and he himself will avoid the charge 
of arrogance.

CANON XIII.

(Greek.)

    BISHOP HOSIUS said: Be this also the pleasure of all. 'If any deacon or 
presbyter or any of the clergy be excommunicated and take refuge with 
another bishop who knows him and who is aware final he has been removed 
from communion by his own bishop, [that other bishop] must not offend 
against his brother bishop by admitting him to communion.(1) And if any 
dare to do this, let him know that he must present himself before an 
assembly of bishops and give account.

    All the bishops said: This decision will assure peace at all times and 
preserve the concord of all.

(Latin XVI.)

    BISHOP HOSIUS said: Be this also the pleasure of all. If a deacon or 
presbyter or any of the clergy be refused communion by his own bishop and 
go to another bishop, and he with whom he has taken refuge shall know that 
he has been repelled by his own bishop, then must he not grant him 
communion. But if he shall do so, let him know that he must give account 
before an assembly of bishops.

    All said: This decision will preserve peace and maintain concord.

ANCIENT EPITOME OF CANON XIII.

    Whoso knowingly admits to communion one excommunicated by his own 
bishop is not without blame.

CANON XIV.

(Greek.)

    BISHOP HOSIUS said: I must not fail to speak of a matter which 
constantly urgeth me.(1) If a bishop be found quick to anger (which ought 
not to sway such a man), and he, suddenly moved against a presbyter or 
deacon, be minded to cast him out of the Church, provision must be made 
that such a one be not condemned too hastily [or read athw^on, if innocent] 
and deprived of communion.

    All said: Let him that is cast out be authorized to take refuge with 
the bishop of the metropolis of the same province. And if the bishop of the 
metropolis is absent, let him hasten to the bishop that is nearest, and ask 
to have his case carefully examined. For a hearing ought not to be denied 
those who ask it.

    And that bishop who cast out such a one, justly or unjustly, ought not 
to take it ill that examination of the case be made, and his decision 
confirmed or revised. But, until all the particulars have been examined 
with care and fidelity, he who is excluded from communion ought not to 
demand communion in advance of the decision of his case. And if any of the 
clergy who have met [to hear the case] clearly discern arrogance and 
pretentiousness in him, inasmuch as it is not fitting to suffer insolence 
or unjust censure, they ought to correct such an one with somewhat harsh 
and grievous language, that men may submit to and obey commands that are 
proper and right. For as the bishop ought to manifest sincere love and 
regard to his subordinates, so those who are subject to him ought in like 
manner to perform the duties of their ministry in sincerity towards their 
bishops.

(Latin XVII.)

    BISHOP HOSIUS said: I must not fail to speak of a matter which further 
moveth me. If some bishop is perchance quick to anger (which ought not to 
be the case) and, moved hastily and violently against one of his presbyters 
or deacons, be minded to cast him out of the Church, provision must be made 
that an innocent man be not condemned or deprived of communion.

    Therefore let him that is cast out be authorized to appeal to the 
neighbouring bishops and let his case be heard and examined into more 
diligently. For a hearing ought not to be denied one who asks it.

    And let that bishop who cast him out, justly or unjustly, take it 
patiently that the matter is discussed, so that his sentence may either be 
approved by a number judges] or else revised. Nevertheless, until all the 
particulars shall be examined with care and fidelity, no one else ought to 
presume to admit to communion him who was excluded therefrom in advance of 
the decision of his case. If, however, those who meet to hear it observe 
arrogance and pride in [such] clergy, inasmuch as it surely is not fitting 
for a bishop to suffer wrong or insult, let them correct them with some 
severity of language, that they may obey a bishop whose commands are proper 
and right. For as he [the bishop] ought to manifest sincere love and 
charity to his clergy, so his ministers ought for their part to render 
unfeigned obedience to their bishop.

ANCIENT EPITOME OF CANON XIV.

    One condemned out of anger, if he asks for assistance, should be heard. 
But until [he shall have asked for(1)] the assistance let him remain 
excommunicated.

    This is Canon XVII. of the Latin version.

[AFTER CANON XIV.]

CANON XVIII. (Of the Latin.)

    BISHOP JANUARIUS said: Let your holiness also decree this, that no 
bishop be allowed to try to gain for himself a minister in the church of a 
bishop of another city and ordain him to one of his own parishes.

    All said: Such is our pleasure, inasmuch as discord is apt to spring 
from contentions in this matter, and therefore the sentence of us all 
forbids anyone to presume to do

CANON XV.

(Greek.)

    BISHOP HOSIUS said: And let us all decree this also, that(2) if any 
bishop should ordain to any order the minister of another from another 
diocese without the consent of his own bishop, such an ordination should be 
accounted invalid and not confirmed. And if any take upon themselves to do 
this they ought to be admonished and corrected by our brethren and fellow-
bishops.

    All said: Let this decree also stand unalterable.

(Latin XIX.)

    BISHOP HOSIUS said: This also we all decree, that if any [bishop] 
should ordain the minister of another from another diocese without the 
consent and will of his own bishop, his ordination be not ratified. And 
whoever shall have taken upon himself to do this ought to be admonished and 
corrected by our brethren and fellow-bishops.

ANCIENT EPITOME OF CANON XV.

    If one places a foreign minister without the knowledge of his own 
bishop in any grade (e'mbathmon, in aliquo gradu), he has indeed made the 
appointment, but it is without force.

CANON XVI.

(Greek.)

    BISHOP AETIUS said: Ye are not ignorant how important and how large is 
the metropolitan city of Thessalonica. Accordingly presbyters and deacons 
often come to it from other provinces and, not content with staying a short 
time, remain and make it their permanent place of residence, or are 
compelled with difficulty and after a very long delay to return to their 
own churches. A decree should be made bearing on this matter.

    Bishop HOSIUS said: Let those decrees which have been made in the case 
of bishops, be observed as to these persons also.

(Latin.)

    BISHOP AETIUS said: Ye are not ignorant how large and important is the 
city of Thessalonica. Presbyters and deacons often come to it from other 
regions, and are not content to remain a short time, but either make their 
residence there or at least are with difficulty compelled to return after a 
long interval to their own place.

    All said: Those limits of time which have been decreed in the case of 
bishops ought to be observed as to these persons also.

ANCIENT EPITOME OF CANON XVI.

    What things have been decreed for bishops with regard to the length of 
their absence, applies also to presbyters and deacons.

CANON XVII.

(Greek.)

    AT the suggestion moreover of our brother Olympius,(1) we are pleased 
to decree this also: That if a bishop suffer violence and is unjustly cast 
out either on account of his discipline or for his confession of [the faith 
of] the Catholic Church or for his defence of the truth, and, fleeing from 
danger, although innocent and devout [or, innocent and being under charge 
of high treason], comes to another city, let him not be forbidden to stay 
there until he is restored or until deliverance can be found from the 
violence and injustice that have been done him. For it would be harsh 
indeed and most oppressive that one who has suffered unjust expulsion 
should not be harboured by us; as such a man ought to be received with the 
greatest consideration and cordiality.*

    All said: This also is our pleasure.

(Latin XXI.)

    AT the suggestion of our brother Olympius, we are pleased to decree 
this also: That if any suffer violence and is unjustly cast out on account 
of his discipline and his Catholic confession or for his defence of the 
truth, and, fleeing from dangers, although innocent and devout, comes to 
another city, let him not be forbidden to stay there until he can return or 
his wrong has been redressed. For it is harsh and unfeeling that he who is 
suffering persecution should not be received; indeed, great cordiality and 
abundant consideration should be shown him.

    All the synod said: All that has been decreed the Catholic Church 
spread abroad throughout all the world will preserve and maintain.

    And all the bishops of the various provinces who had assembled 
subscribed thus: I, N., bishop of the city of N. and the province of N., so 
believe as above is written.

ANCIENT EPITOME OF CANON XVII.

    If a bishop goes into another province after he has been unjustly 
expelled from his own, he should be received, until he has been delivered 
from his injury.

CANON XVIII.

(Greek.)

    BISHOP GAUDENTIUS said: Thou knowest, brother Aetius, that since thou 
wast made bishop, peace hath continued to rule [in thy diocese]. In order 
that no remnants of discord concerning ecclesiastics remain, it seems good 
that those who were ordained by Musaeus and by Eutychianus, provided no 
fault be found in them, should all be received.

(This canon is wanting in the Latin.)

CANON XIX.

(Greek.)

    BISHOP HOSIUS said: This is the sentence of my mediocrity [i.e., 
unworthiness]--that, since we ought to be gentle and patient and to be 
constant in compassion towards all, those who were once advanced to 
clerical office in the Church by certain of our brethren, if they are not 
willing to return to the churches to which they were nominated [or, 
espoused], should for the future not be received, and that neither 
Eutychianus should continue to vindicate to himself the name of bishop, nor 
yet that Musaeus be accounted a bishop; but that if they should seek for 
lay communion, it should not be denied them.

    All said: Such is our pleasure.

(This canon is wanting in the Latin.)

ANCIENT EPITOME OF CANONS XVIII. AND XIX.

    A clergyman who does not live in the Church among whose clergy he is 
enrolled should not be received. Eutychian and Musoeus shall not have the 
name of bishops. But let them be admitted to communion with the laity, if 
they wish.

CANON XX.

(Greek.)

    BISHOP GAUDENTIUS said: These things wholesomely, duly, and filly 
decreed, in the estimation of us the bishops [tw^n hiere'wn] such as are 
pleasing both to God and to man will not be able to obtain due force and 
validity, unless fear [of a penalty] be added to the decrees proclaimed. 
For we ourselves know that through the shamelessness of a few, the divine 
and right reverend title of bishop [of the th^s hierwsu'nhs] hath often 
come into condemnation. If therefore any one, moved by arrogance and 
ambition rather than seeking to please God, should have the hardihood to 
pursue a different course of action, contrary to the decree of all, let him 
know beforehand that he must give account and defend himself on this 
charge, and lose the honour and dignity of the episcopate.

    All answered: This sentence is proper and right, and such is our 
pleasure.(1)

    And this decree will be most widely known and best carried into effect, 
if each of those bishops among us who have sees on the thoroughfares or 
highway, on seeing a bishop [pass by] shall inquire into the cause of his 
passage and his place of destination. And if at his departure he shall find 
that he is going to the Court, he will direct his inquiries with reference 
to the objects [of a resort to the Court] above mentioned. And if he come 
by invitation let no obstacle be put in the way of his departure. But if he 
is trying to go to the Court out of ostentation, as hath afore been said by 
your charity, or to urge the petitions of certain persons, let neither his 
letters be signed nor let such an one be received to communion.

    All said: Be this also decreed

(Latin XI.)

    BISHOP GAUDENTIUS said: These things which you have wholesomely and 
suitably provided [in your decrees] pleasing in [or, to] the estimation of 
all both [or, and] to God and to men, can obtain force and validity only in 
case fear [of a penalty] be added to this your action. For we ourselves 
know that through the shamelessness of a few the sacred and venerable 
sacerdotal [--episcopal] name hath been many times and oft brought to 
blame. If therefore anyone attempts to oppose the judgment of all and seeks 
to serve ambition rather than please God, he must be given to know that he 
will have to render an account and lose office and rank.

    This can be carried into effect only provided each of us whose see is 
on the highway shall, if he sees a bishop pass, inquire into the cause of 
his journey, ascertain his destination, and if he finds that he is on his 
way to the Court, satisfy himself as to what is contained above [i.e., as 
to his objects at Court], lest perhaps he has come by invitation, that 
permission may be given him to proceed. If, however, as your holiness 
mentioned above, he is going to Court to urge petitions and applications 
for office, let neither his letters be signed nor let him be received to 
communion.

    All said that this was proper and right and that this regulation was 
approved by them.

ANCIENT EPITOME OF CANON XX. [the last part of which in Beveridge, Synod., 
is numbered xxj.]

    If any bishop tries out of pride to do away with what has been decreed 
admirably, and in a manner pleasing to God, he shall lose his episcopate. A 
bishop who shall see a bishop on his way to the camp, if he shall know that 
he goes therefor any of the before-mentioned causes, let him not trouble 
him, but if otherwise let him pronounce excommunication against him.

[AFTER CANON XX.]

CANON XII. (Of the Latin Texts.)

    BISHOP HOSIUS said: But some discretion is here requisite, brethren 
dearly beloved, in case some should come to those cities which are on the 
highway still ignorant of what has been decreed in the council. The bishop 
of such a city ought therefore to admonish him [a bishop so arriving], and 
instruct him to send his deacon from that place. Upon this admonition he 
must, however, himself return to his diocese.


THE CANONS OF THE CCXVII BLESSED FATHERS WHO ASSEMBLED AT CARTHAGE, A.D. 
419.

COMMONLY CALLED THE CODE OF CANONS OF THE AFRICAN CHURCH.

The Canons with the Ancient Epitome and Notes.


    AURELIUS THE BISHOP said:(1) You, most blessed brethren, remember that 
after the day fixed for the synod we discussed many things while we were 
waiting for our brethren who now have been sent as delegates and have 
arrived at the present synod, which must be placed in the acts. Wherefore 
let us render thanks to our Lord for the gathering together of so great an 
assembly. It remains that the acts of the Nicene Synod which we now have, 
and have been determined by the fathers, as well as those things enacted by 
our predecessors here, who confirmed that same Synod, or which according to 
the same form have been usefully enacted by all grades of the clergy, from 
the highest even to the lowest, should be brought forward. The whole 
Council said: Let them be brought forward.

    Daniel the Notary read: The profession of faith or statutes of the 
Nicene Synod are as follows.

    And while he was speaking, Faustinus, a bishop of the people of 
Potentia, of the Italian province of Picenum, a legate of the Roman Church 
said: There have been entrusted to us by the Apostolic See certain things 
in writings, and certain other things as in ordinances to be treated of 
with your blessedness as we have called to memory in the acts above, that 
is to say, concerning the canons made at Nice, that their decrees and 
customs be observed; for some things are observed out of decree and canon, 
but some from custom. Concerning these things therefore in the first place 
let us make enquiry, if it please your blessedness; and afterwards let the 
other ordinances which have been adopted or proposed be confirmed; so that 
you may be able to show by your rescripts to the Apostolic See, and that 
you may declare to the same venerable Pope, that we have diligently 
remembered these things; although the headings of action taken had been 
already inserted in the acts.(2) In this matter we should act, as I have 
said above, as shall please your beloved blessedness. Let, therefore the 
commonitorium come into the midst, that ye may be able to recognize what is 
contained in it, so that an answer can be given to each point.

    Aurelius said: Let the commonitorium be brought forward, which our 
brethren and fellow-ministers lately placed in the acts, and let the rest 
of the things done or to be done, follow in order.

    Daniel the Notary read the Commonitorium. To our brother Faustinus and 
to our sons, the presbyters Philip and Asellus, Zosimus, the bishop. You 
well remember that we committed to you certain businesses, and now [we bid 
you] carry out all things as if we ourselves were there (for), indeed, our 
presence is there with you; especially since ye have this our commandment, 
and the words of the canons which for greater certainty we have inserted in 
this our commonitory. For thus said our brethren in the Council of Nice 
when they made these decrees concerning the appeals of bishops:

    "But it seemed good that if a bishop had been accused, etc." [Here 
follows verbatim Canon v. of Sardica.]

[ANCIENT EPITOME.

    If bishops shall have deposed a bishop, and if he appeal to the Roman 
bishop, he should be benignantly heard, the Roman bishop writing or 
ordering.]

    And when this had been read, Alypius, bishop of the Tagastine Church, 
and legate of the province of Numidia, said: On this matter there has been 
some legislation in former sessions of our council, and we profess that we 
shall ever observe what was decreed by the Nicene Council; yet I remember 
that when we examined the Greek copies of this Nicene Synod, we did not 
find these the words quoted--Why this was the case, I am sure I do not 
know. For this reason we beg your reverence, holy Pope Aurelius, that, as 
the authentic record of the decrees of the Council of Nice are said to be 
preserved in the city of Constantinople, you would deign to send messengers 
with letters from your Holiness, and not only to our most holy brother the 
bishop of Constantinople, but also to the venerable bishops of Alexandria 
and Antioch, who shall send to us the decrees of that council with the 
authentification of their signatures, so that hereafter all ambiguity 
should be taken away, for we failed to find the words cited by our brother 
Faustinus; notwithstanding this however we promise to be ruled by them for 
a short time, as I have already said, until reliable copies come to hand. 
Moreover the venerable bishop of the Roman Church, Boniface, should be 
asked likewise to be good enough to send messengers to the aforementioned 
churches, who should have the same copies according to his rescript, but 
the copies of the aforementioned Nicene Council which we have, we place in 
these Acts.

    Faustinus the bishop, legate of the Roman Church, said: Let not your 
holiness do dishonour to the Roman Church, either in this matter or in any 
other, by saying the canons are doubtful, as our brother and fellow-bishop 
Alypius has vouchsafed to say: but do you deign to write these things to 
our holy and most blessed pope, so that he seeking out the genuine canons, 
can treat with your holiness on all matters decreed. But it suffices that 
the most blessed bishop of the city of Rome should make enquiry just as 
your holiness proposes doing on your part, that there may not seem to have 
arisen any contention between the Churches, but that ye may the rather be 
enabled to deliberate with fraternal charity, when he has been heard from, 
what is best should be observed.

    Aurelius the bishop said: In addition to what is set down in the acts, 
we, by the letters from our insignificance, must more fully inform our holy 
brother and fellow-bishop Boniface of everything which we have considered. 
Therefore if our plan pleases all, let us be informed of this by the mouth 
of all. And the whole council said: It seems good to us.

    Novatus the bishop, legate of Mauritania Sitifensis, said: We now call 
to mind that there is contained in this commonitory something about 
presbyters and deacons, how they should be tried by their own bishops or by 
those adjoining, a provision which we find nothing of in the Nicene 
Council. For this cause let your holiness order this part to be read.

    Aurelius the bishop said: Let the place asked for be read. Daniel the 
notary read as follows: Concerning the appeals of clergymen, that is of 
those of inferior rank, there is a sure answer of this very synod, 
concerning which thing what ye should do, we think should be inserted, as 
follows:

    "Hosius the bishop said: I should not conceal what has come into my 
mind up to this time. If any bishop perchance has been quickly angered (a 
thing what should not happen) and has acted quickly or sharply against a 
presbyter or a deacon of his, and has wished to drive him out of the 
Church, provision should be made that the innocent be not condemned, or be 
deprived of communion: he that has been ejected should have the right of 
appeal to the bishops of the bordering dioceses, that his case should be 
heard, and it should be carried on all the more diligently because to him 
who asks a hearing it should not be denied. And the bishop who either 
justly or unjustly rejected him, should patiently allow the affair to be, 
discussed, so that Iris sentence be either approved or else emended, etc."

[ANCIENT EPITOME.

    A presbyter or deacon who has been cut off, has the privilege of 
appealing to the neighbouring bishops. Moreover, he who cut him off should 
bear with equanimity the conclusion arrived at.]

    And when this had been read, Augustine, the bishop of the Church of 
Hippo of the province of Numidia, said: We promise that this shall be 
observed by us, provided that upon more careful examination it be found to 
be of the Council of Nice. Aurelius the bishop said. If this also is 
pleasing to the charity of you all, give it the confirmation of your vote. 
The whole Council said: Everything that has been ordained by the Nicene 
Council pleases us all. Jocundus, the bishop of the Church of Suffitula, 
legate of the province of Byzacena, said: What was decreed by the Nicene 
Council cannot in any particular be violated.

    Faustinus the bishop, legate of the Roman Church, said: So far as has 
developed by the confession of your holiness as well as of the holy 
Alypius, and of our brother Jocundus, I believe that some of the points 
have been made weak and others confirmed, which should not be the case, 
since even the very canons themselves have been brought into question. 
Therefore, that there may be harmony between us and your blessedness, let 
your holiness deign to refer the matter to the holy and venerable bishop of 
the Roman Church, that he may be able to consider whether what St. 
Augustine vouchsafed to enact, should be conceded or not, I mean in the 
matter of appeals of the inferior grade. If therefore there still is doubt, 
on this head it is right that the bishop of the most blessed see be 
informed, if this can be found in the canons which have been approved.

[ANCIENT EPITOME.

    Since the written decrees of the Nicene Council have not been found, 
let the Roman bishop deign to write to the bishop of Constantinople and to 
him of Alexandria, and let us know what he receives from them.]

    Aurelius the bishop said: As we have suggested to your charity, pray 
allow the copies of the statutes of the Nicene Council to be read and 
inserted in the acts, as well as those things what have been most 
healthfully defined in this city by our predecessors, according to the rule 
of that council, and those which now have been ordained by us. And the 
whole council said: The copies of the Creed, and the statutes of the Nicene 
Synod which formerly were brought to our council through Caecilean of 
blessed memory, the predecessor of your holiness (who was present at it), 
as well as the copies of the decrees made by the Fathers in this city 
following them, or which now we have decreed by our common consultation, 
shall remain inserted in these ecclesiastical acts, so that (as has been 
already said) your blessedness may vouchsafe to write to those most 
venerable men of the Church of Antioch, and of that of Alexandria, and also 
of that of Constantinople, that they would send most accurate copies of the 
decrees of the Council of Nice under the authentification of their 
signatures, by which, the truth of the matter having become evident, those 
chapters which in the commonitory our brother who is present, and fellow-
bishop Faustinus, as well as our fellow-presbyters Philip and Asellus 
brought with them, if they be found therein, may be confirmed by us; or if 
they be not found, we will hold a synod and consider the matter further. 
Daniel the notary read the profession of faith of the Council of Nice and 
its statutes to the African Council.

    The Profession of Faith of the Nicene Council.

    We believe in one God, etc., ... and in the Holy Ghost. But those who 
say, etc., ... anathematize them.

    The statutes also of the Nicene Council in twenty heads were likewise 
read, as are found written before. Then what things were promulgated in the 
African Synods, were inserted in the present acts.

CANON I: That the statutes of the Nicene Council are to be scrupulously 
observed.

    AURELIUS the bishop said: Such are the statutes of the Nicene Council, 
which our fathers at that time brought back with them: and preserving this 
form, let these things which follow, adopted and confirmed by us, be kept 
firm.

ANCIENT EPITOME OF CANON I.

    Let the copies of the decrees of the Nicene Council which our fathers 
brought back with them from that synod, be observed.

CANON II: Of Preaching the Trinity.

    THE whole Council said: By the favour of God, by a unanimous confession 
the Church's faith which through us is handed down should be confessed in 
this glorious assembly before anything else; then the ecclesiastical order 
of each is to be built up and strengthened by the consent of all. That the 
minds of our brethren and fellow bishops lately elevated may be 
strengthened, those things should be propounded which we have certainly 
received from our fathers, as the unity of the Trinity, which we retain 
consecrated in our senses, of the Father, and of the Son, and of the Holy 
Ghost, which has no difference, as we say,(2) so we shall instruct the 
people of God. Moreover by all the bishops lately promoted it was said: So 
we openly confess, so we hold, so we teach, following the Evangelic faith 
and your teaching.

ANCIENT EPITOME OF CANON II.

    No difference is recognised or taught by the decrees of the Council of 
Nice between the Persons of the Holy Trinity.

CANON III: Of Continence.

    AURELIUS the bishop said: When at the past council the matter on 
continency and chastity was considered, those three grades, which by a sort 
of bond are joined to chastity by their consecration, to wit bishops, 
presbyters, and deacons, so it seemed that it was becoming that the sacred 
rulers and priests of God as well as the Levites, or those who served at 
the divine sacraments, should be continent altogether, by which they would 
be able with singleness of heart to ask what they sought from the Lord: so 
that what the apostles taught and antiquity kept, that we might also keep.

ANCIENT EPITOME OF CANON III.

    Let a bishop, a presbyter, and a deacon be chaste and continent.

CANON IV: Of the different orders that should abstain from their wives.

    FAUSTINUS, the bishop of the Potentine Church, in the province of 
Picenum, a legate of the Roman Church, said: It seems good that a bishop, a 
presbyter, and a deacon, or whoever perform the sacraments, should be 
keepers of modesty and should abstain from their wives.

    By all the bishops it was said: It is right that all who serve the 
altar should keep pudicity from all women.

ANCIENT EPITOME OF CANON IV.

    Let those who pray abstain from their wives that they may obtain their 
petitions.

CANON V: Of Avarice.

    AURELIUS, the bishop, said: The cupidity of avarice (which, let no one 
doubt, is the mother of all evil things), is to be henceforth prohibited, 
lest anyone should usurp another's limits, or for gain should pass beyond 
the limits fixed by the fathers, nor shall it be at all lawful for any of 
the clergy to receive usury of any kind. And those new edicts 
(suggestiones) which are obscure and generally ambiguous, after they have 
been examined by us, will have their value fixed (formam accipiunt); but 
with regard to those upon which the Divine Scripture hath already most 
plainly given judgment, it is unnecessary that further sentence should be 
pronounced, but what is already laid down is to be carried out. And what is 
reprehensible in laymen is worthy of still more severe censure in the 
clergy. The whole synod said: No one hath gone contrary to what is said in 
the Prophets and in the Gospels with impunity.

ANCIENT EPITOME OF CANON V.

    As the taking of any kind of usury is condemned in laymen, much more is 
it condemned in clergymen.

CANON VI: That the chrism should not be made by presbyters.

    FORTUNATUS the bishop, said: In former councils we remember that it was 
decreed that the chrism or the reconciliation of penitents, as also the 
consecration of virgins be not done by presbyters: but should anyone be 
discovered to have done this, what ought we to decree with regard to him?

    Aurelius the bishop said: Your worthiness has heard the suggestion of 
our brother and fellow-bishop Fortunatus; What answer will you give?

    And all the bishops replied: Neither the making of the chrism, nor the 
consecration of virgins, is to be done by presbyters, nor is it permitted 
to a presbyter to reconcile anyone in the public mass (in publica missa), 
this is the pleasure of all of us.

ANCIENT EPITOME OF CANON VI.

    Let no presbyter make the chrism, nor prepare the unction, nor 
consecrate virgins, nor publicly reconcile anyone to communion.

CANON VII: Concerning those who are reconciled in peril of death.

    AURELIUS the bishop said: If anyone had fallen into peril of death 
during the absence of the bishop, and had sought to reconcile himself to 
the divine altars, the presbyter should consult the bishop, and so 
reconcile the sick man at his bidding, which thing we should strengthen 
with healthy counsel. By all the bishops it was said: Whatever your 
holiness has taught us to be necessary, that is our pleasure.

ANCIENT EPITOME OF CANON VII.

    A priest desiring to reconcile anyone in peril to the sacred altars 
must consult the bishop and do what seems good to him.

CANON VIII: Of those who make accusation against an elder; and that no 
criminal is to be suffered to bring a charge against a bishop.

    NUMIDIUS, the bishop of Maxula, said: Moreover, there are very many, 
not of good life, who think that their elders or bishops should be the butt 
for accusation; ought such to be easily admitted or no? Aurelius the bishop 
said: Is it the pleasure of your charity that he who is ensnared by divers 
wickednesses should have no voice of accusation against these?

    All the bishops said: If he is criminous, his accusation is not to be 
received.

ANCIENT EPITOME OF CANON VIII.

    It has seemed good that they who are themselves defendants for crimes 
should not bring accusations; nor should they be allowed to lay crimes to 
anyone's charge.

CANON IX: Of those who on account of their deeds are justly cast forth from 
the congregation of the Church.

    AUGUSTINE the bishop, the legate of the Numidian province, said: Deign 
to enact that if any perchance have been rightly on account of their crimes 
cast forth from the Church, and shall have been received into communion by 
some bishop or presbyter, such shall be considered as guilty of an equal 
crime with them who flee away from the judgment of their own bishop. And 
sit the bishops said: This is the pleasure of all of us.

ANCIENT EPITOME OF CANON IX.

    Let him be excommunicated who communicates with one excommunicated.

CANON X: Of presbyters who are corrected by their own bishops.

    ALYPIUS the bishop, a legate of the province of Numidia, said: Nor 
should tiffs be passed over; if by chance any presbyter when corrected by 
his bishop, inflamed by self-conceit or pride, has thought fit to offer 
sacrifices to God separately [from the authority of the bishop] or has 
believed it right to erect another altar, contrary to ecclesiastical faith 
and discipline, such should not get off with impunity. Valentine, of the 
primatial see of the province of Numidia, said: The propositions made by 
our brother Alypius are of necessity congruous to ecclesiastical discipline 
and faith; therefore enact what seems good to your belovedness.

ANCIENT EPITOME OF CANON X.

    If one condemned by his bishop shall separate himself and set up an 
altar or make the offering he should be punished.

CANON XI: If any presbyter, inflated against his bishop, makes a schism, 
let him be anathema.

    ALL the bishops said: If any presbyter shall have been corrected by his 
superior, he should ask the neighbouring bishops that his cause be heard by 
them and that through them he may be reconciled to his bishop: but if he 
shall not have done this, but, puffed up with pride, (which may God 
forbid!) he shall have thought it proper to separate himself from the 
communion of his bishop, and separately shall have offered the sacrifice to 
God, and made a schism with certain accomplices, let him be anathema, and 
let him lose his place; and if the complaint which he brought against his 
bishop shall [not] have been found to be well founded, an enquiry should be 
instituted.

ANCIENT EPITOME OF CANON XI.

    A Presbyter condemned by his bishop, is allowed to appeal to the 
neighbouring bishops: but if he shall not make any appeal, but shall make a 
schism, and be elated with conceit and shall offer the Holy Gifts to God, 
let him be anathema.

CANON XII: If any bishop out of Synod time shall have fallen under 
accusation, let his cause be heard by 12 bishops.

    FELIX the bishop, said: I suggest, according to the statutes of the 
ancient councils, that if any bishop (which may God forbid!) shall have 
fallen under any accusation, and there shall have been too great necessity 
to wait for the summoning of a majority of the bishops, that he may not 
rest under accusation, let his cause be heard by 12 bishops; and let a 
presbyter be heard by six bishops with his own bishop, and a deacon shall 
be heard by three.

ANCIENT EPITOME OF CANON XII.

    When a bishop is to be tried, if the whole synod does not sit, let at 
least twelve bishops take up the matter; and for the case of a presbyter, 
six and his own diocesan; and for the ease of a deacon, three.

CANON XIII: That a bishop should not be ordained except by many bishops, 
but if there should be necessity he may be ordained by three.

    BISHOP AURELIUS said: What says your holiness on this matter? By all 
the bishops it was answered: The decrees of the ancients must be observed 
by us, to wit, that without the consent of the Primate of any province even 
many bishops assembled together should not lightly presume to ordain a 
bishop. But should there be a necessity, at his bidding, three bishops 
should ordain him in any place they happen to be, and if anyone contrary to 
his profession and subscription shall come into any place he shall thereby 
deprive himself of his honour.

ANCIENT EPITOME OF XIII

    At the bidding of the Primate even three bishops can make a bishop. But 
whoever goes counter to his profession, and subscription, is deprived of 
his honour by his own judgment.

CANON XIV: That one of the bishops of Tripoli should come as legate, and 
that a presbyter might be heard there by five bishops.

    IT also seemed good that one bishop from Tripoli, on account of the 
poverty of the province, should come as a legation, and that there a 
presbyter might be heard by five bishops, and a deacon by three, as has 
been noted above, his own bishop presiding.

ANCIENT EPITOME OF CANON XIV.

    On account of the scarcity of bishops in Tripoli, one bishop shall 
suffice for a legation.

CANON XV: Of the divers orders who serve the Church, that if any one fall 
into a criminal business and refused to be tried by the ecclesiastical 
court, he ought to be in danger therefor; and that the sons of bishops 
(sacerdotum) are not to attend worldly shows.

    MOREOVER it seemed good that if any bishop, presbyter, or deacon, who 
had a criminal charge brought against him or who had a civil cause, refused 
to be tried by the ecclesiastical tribunal, but wished to be judged by the 
secular courts, even if he won his suit, nevertheless he should lose his 
office.

    This is the law in a criminal suit; but in a civil suit he shall lose 
that for the recovery of which he instituted the proceedings, if he wishes 
to retain his office.

    This also seemed good, that if from some ecclesiastical judges an 
appeal was taken to other ecclesiastical judges who had a superior 
jurisdiction, this should in no way injure the reputation of those from 
whom the appeal was taken, unless it could be shown that they had given 
sentence moved by hatred or some other mental bias, or that they had been 
in some way corrupted. But if by the consent of both parties judges had 
been chosen, even if they were fewer in number than is specified, no appeal 
can be taken.

    And [it seemed good] that the sons of bishops should not take part in 
nor witness secular spectacles. For this has always been forbidden to all 
Christians, so let them abstain from them, that they may not go where 
cursing and blasphemy are to be found.

ANCIENT EPITOME OF CANON XV.

    A bishop or cleric who has a criminal suit brought against him, if he 
leaves the Church and betakes himself to secular judges even if he had been 
unjustly used, shall lose his rank. And if he was successful in his 
political affairs, if he follows this, he shall lose his own grade. No 
appeal can be taken from the ecclesiastical judges, except they be proved 
to have given their decision beforehand moved thereto by a bribe or by 
hatred. No appeal can be taken from the decision of judges chosen by each 
side.

CANON XVI: That no bishop, presbyter or deacon should be a "conductor;" and 
that Readers should take wives; and that the clergy should abstain from 
usury; and at what age they or virgins should be consecrated.

    LIKEWISE it seemed good that bishops, presbyters, and deacons should 
not be "conductors" or "procurators;" nor seek their food by any base and 
vile business, for they should remember how it is written, "No man fighting 
for God cumbereth himself with worldly affairs."

    Also it seemed good that Readers when they come to years of puberty, 
should be compelled either to take wives or else to profess continence.

    Likewise it seemed good that if a clergyman had lent money he should 
get it back again, but if kind (speciem) he should receive back the same 
kind as he gave.

    And that younger than twenty-five years deacons should not be ordained, 
nor virgins consecrated.

    And that readers should not salute the people.

ANCIENT EPITOME OF XVI.

    A bishop, presbyter, and deacon may not be a "conductor" or a 
"procurator." A reader when he comes to puberty must contract marriage or 
profess continence.

    A cleric who has lent to someone, what he gave let him receive, or as 
much.

    Let not him be a deacons, who is made a deacon being under twenty-five.

    And let not readers salute the people.

CANON XVII: That any province on account of its distance, may have its own 
Primate.

    IT seemed good that Mauretania Sitiphensis, as it asked, should have a 
Primate of its own, with the consent of the Primate of Numidia from whose 
synod it had been separated.(1) And with the consent of all the primates of 
the African Provinces and of all the bishops permission was given, by 
reason of the great distance between them.

ANCIENT EPITOME OF CANON XVII.

    Mauretania Sitiphensis, on account of the great distance, is permitted 
to have its own Primate.

CANON XVIII. (Gk. xviii. The Latin caption is the canon of the Greek:) If 
any cleric is ordained he ought to be admonished to observe the 
constitutions. And that neither the Eucharist nor Baptism: should be given 
to the bodies of the dead. And that every year in every province the 
Metropolitans come together in synod.

(Gk. Canon xix.)

    It seemed good that before bishops, or clerics were ordained, the 
provisions of the canons should be brought to their notice, lest, they 
might afterwards repent of having through ignorance acted contrary to law.

ANCIENT EPITOME OF GREEK CANON XIX.

    The things which have been adopted by the synods should be made known 
to him who is to be ordained.

(Gk. Canon xx.)

    It also seemed good that the Eucharist should not be given to the 
bodies of the dead. For it is written: "Take, Eat," but the bodies of the 
dead can neither "take" nor "eat." Nor let the ignorance of the presbyters 
baptize those who are dead.

ANCIENT EPITOME OF GREEK CANON XX.

    The Eucharist is not to be given to the body of one dead for it neither 
eats nor drinks.

    The ignorance of a presbyter shall not baptize a dead man.

(Gk. Canon xxi.)

    And therefore in this holy synod should be, confirmed in accordance 
with the Nicene decrees, on account of Ecclesiastical causes, which often 
are delayed to the injury of the people, that every year there should be a 
synod, to which all, who are primates of the provinces, should send bishops 
as legates, from their own synods, two or as many as they choose; so that 
when the synod meets it may have full power to act.

ANCIENT EPITOME OF GREEK CANON XXI.

    According to the decrees of the Nicene Fathers a yearly synod shall be 
assembled, and two legates or as many as they shall choose, shall be sent 
by the primates of every province.

CANON XIX. (Greek xxii.)(1) That if any bishop is accused the cause should 
be brought before the primate of his own province.

    AURELIUS, the bishop, said: Whatever bishop is accused the accuser 
shall bring the case before the primates of the province to which the 
accused belongs, and he shall not be suspended from communion by reason of 
the crime laid to Iris charge unless he fails to put in an appearance on 
the appointed day for arguing his cause before the chosen judges, having 
been duly summoned by the letters; that is, within the space of one month 
from the day in which he, is found to have received the letters. But should 
he be able to prove any true necessity which manifestly rendered it 
impossible for him to appear, he shall have the opportunity of arguing his 
case within another full month; but after the second month he shall not 
communicate until he is acquitted.

    But if he is not willing to come to the annual general council, so that 
his cause may there be terminated, he himself shall be judged to have 
pronounced the sentence of his own condemnation at the time in which he 
does not communicate, nor shall he communicate either in his own church or 
diocese.

    But his accuser, if he has not missed any of the days for pleading the 
cause, shall not be shut out from communion; but if he has missed some of 
them, withdrawing himself, then the bishop shall be restored to communion 
and the accuser shall be removed from communion; so, nevertheless, that the 
possibility of going on with the case be not taken from him, if he shall 
prove that his absence was caused by lack of power and not by lack of will.

    And this is enacted, that if the accuser turn out to be himself a 
criminal when the case against the bishop has come to argument, he shall 
not be allowed to testify unless he asserts that the causes are personal 
and not ecclesiastical.

ANCIENT EPITOME OF CANON XIX.

    A bishop accused and baled to judgment shall have the space of two 
months; if there is any excuse(1) for his delay from the other side. But 
after this he shall be excommunicated if he does not appear. But if when 
the accused is present the accuser flees, then the accuser shall be 
deprived of communion. But the accuser who is infamous shall not be an 
accuser at all.

CANON XX. (Greek xxiii.) Of accused presbyters or clerks.

    BUT if presbyters or deacons shall have been accused, there shall be 
joined together from the neighbouring places with the bishop of tile 
diocese, the legitimate number of colleagues, whom the accused shall seek 
from the same; that is together with himself six in the case against a 
presbyter, in that against a deacon three. They shall discuss the causes, 
and the same form shall be kept with regard to days and postponements and 
removals from communion, and in the discussion of persons between the 
accusers and the accused.

    But the causes of the rest of the clergy, the bishop of the place shall 
take cognizance of and determine alone.

ANCIENT EPITOME OF CANON XX.

    When a presbyter is accused, six of the neighbouring bishops together 
with the bishop of that region shall judge the matter. But for a deacon, 
three. What things concern the other clerics even one bishop shall examine.

CANON XXI. (Greek xxiv.) That the sons of clergymen are not to be joined in 
marriage with heretics.

    LIKEWISE it seemed good that the sons of clergymen should not be joined 
in matrimony with gentiles and heretics.

ANCIENT EPITOME OF CANON XXI.

    [The same as the canon.]

CANON XXII. (Greek xxv.) That bishops or other clergymen shall give nothing 
to those who are not Catholics.

    AND that to those who are not Catholic Christians, even if they be 
blood relations, neither bishops nor clergymen shall give anything at all 
by way of donation of their possessions.

ANCIENT EPITOME OF CANON XXII.

    Bishops and clergymen shall give nothing of their goods to heretics, 
nor confer aught upon them even if they be their relatives.

CANON XXIII. (Greek xxvi.) That bishops shall not go across seas.

    ITEM, That bishops shall not go beyond seas without consulting the 
bishop of the primatial see of his own province: so that from him they may 
be able to receive a formed or commendatory letter.

ANCIENT EPITOME OF CANON XXIII.

    A bishop is not to cross the seas unless he has received from the 
Primate of his region a letter dimissory.

CANON XXIV. (Greek xxvii.) That nothing be read in church besides the 
Canonical Scripture.

    ITEM, that besides the Canonical Scriptures nothing be read in church 
under the name of divine Scripture.

    But the Canonical Scriptures are as follows:

    Genesis. Exodus. Leviticus. Numbers. Deuteronomy. Joshua the Son of 
Nun. The Judges. Ruth. The Kings, iv. books. The Chronicles, ij. books. 
Job. The Psalter. The Five books of Solomon. The Twelve Books of the  
Prophets. Isaiah. Jeremiah. Ezechiel. Daniel. Tobit. Judith. Esther. Ezra, 
ij. books. Macchabees, ij. books.

THE NEW TESTAMENT.

    The Gospels, iv. books. The Acts of the Apostles, j. book. The Epistles 
of Paul, xiv. The Epistles of Peter, the Apostle, ij. The Epistles of John 
the Apostle, iij. The Epistles of James the Apostle, j. The Epistle of Jude 
the Apostle, j. The Revelation of John, j. book.

    Let this be sent to our brother and fellow bishop, Boniface, and to the 
other bishops of those parts, that they may confirm this canon, for these 
are the things which we have received from our fathers to be read in 
church.

ANCIENT EPITOME OF CANON XXIV.

    Let nothing besides the canonical Scriptures be read in church.

CANON XXV. (Greek xxviii.) Concerning bishops and the lower orders who wait 
upon the most holy mysteries. It has seemed good that these abstain from 
their wives.

    AURELIUS, the bishop, said: We add, most dear brethren, moreover, since 
we have heard of the incontinency of certain clerics, even of readers, 
towards their wives, it seemed good that what had been enacted in divers 
councils should be confirmed, to wit, that subdeacons who wait upon the 
holy mysteries, and deacons, and presbyters, as well as bishops according 
to former statutes,(1) should contain from their wives, so that they should 
be as though they had them not and unless they so act, let them be removed 
from office. But the rest of the clergy are not to be compelled to this, 
unless they be of mature age. And by the whole council it was said: What 
your holiness has said is just, holy, and pleasing to God, and we confirm 
it.

ANCIENT EPITOME OF CANON XXV.

    Those who handle holy things should abstain even from their own wives 
at the times of their ministration.

CANON XXVI. (Greek xxix.) That no one should take from the possessions of 
the Church.(1)

    Likewise it seemed good that no one should sell anything belonging to 
the Church: that if there was no revenue, and other great necessity urged 
thereto, this might be brought before the Metropolitan of the province that 
the might deliberate with the appointed number of bishops whether this 
should be done: that if such urgent necessity lay upon any church that it 
could not take counsel beforehand, at least let it call together the 
neighbouring bishops as witnesses, taking care to refer all the necessities 
of his church to the council: and that if he shall not do this, he shall be 
held as responsible toward God, and as a seller in the eye of the council, 
and he shall have lost thereby his honour.

ANCIENT EPITOME OF CANON XXVI.

    Church goods must not be sold. If they bring in no revenue they may be 
sold at the will of the bishops. If the necessity does not allow that 
consultation should take place, he who sells shall call together the 
neighbouring bishops. If he does not do so he shall be held responsible to 
God and to the Synod.

CANON XXVII. (Greek xxx.) Presbyters and deacons convicted of the graver 
crimes shall not receive laying on of hands, like layman.(2)

    IT also was confirmed that if presbyters or deacons were convicted of 
any of the greater crimes on account of which it was necessary that they 
should be removed from the ministry, that hands should not be laid upon 
them as upon penitents, or as upon faithful layman, nor should it be 
permitted that they be baptized over again and then advanced to the 
clerical grade.

ANCIENT EPITOME OF CANON XXVII.

    A presbyter convicted and repenting, is not to be rebaptized as one to 
be advanced, neither as a layman is he to be reordained.

CANON XXVIII. (Greek xxxi.) Presbyters, deacons, or clerics, who shall 
think good to carry appeals in their causes across the water shall not at 
all be admitted to communion.(1)

    IT also seemed good that presbyters, deacons, and others of the 
inferior clergy in the causes which they had, if they were dissatisfied 
with the judgments of their bishops, let the neighbouring bishops with the 
consent of their own bishop hear them, and let the bishops who have been 
called in judge between them: but if they think they have cause of appeal 
from these, they shall not betake themselves to judgments from beyond seas, 
but to the primates of their own provinces, or else to an universal 
council, as has also been decreed concerning bishops. But whoso shall think 
good to carry an appeal across the water shall be received to communion by 
no one within the boundaries of Africa.

ANCIENT EPITOME OF CANON XXVIII.

    Clerics who have been condemned, if they take exception to the 
judgment, shall not appeal beyond seas, but to the neighbouring bishops, 
and to their own; if they do otherwise let them be excommunicated in 
Africa.

CANON XXIX. (Greek xxxii.) If anyone who is excommunicated shall receive 
communion before his cause is heard he brings damnation on himself.(8)

    LIKEWISE it pleased the whole Council that he who shah have been 
excommunicated for any neglect, whether he be bishop, or any other cleric, 
and shall have presumed while still under sentence, and his cause not yet 
heard, to receive communion, he shall be considered by so doing to have 
given sentence against himself.

ANCIENT EPITOME OF CANON XXIX.

    One excommunicate who shall communicate before absolution sentences 
himself.

CANON XXX. (Greek xxxiii.) Concerning the accused or accuser.(1)

    LIKEWISE it seemed good that the accused, or the accusor, if (living in 
the same place as the accused) he fears some evil may be done him by the 
tumultuous multitude, may choose for himself a place near by, where the 
cause may be determined, and where there will be no difficulty in producing 
the witnesses.

ANCIENT EPITOME OF CANON XXX.

    Accuser or accused may select for himself a safe place if he fears 
violence.

CANON XXXI. (Greek xxxiv.) If certain clerics advanced by their own bishops 
are supercilious, let them not remain whence they are unwilling to come 
forth.

    IT also seemed good that whoever of the clergy or of the deacons would 
not help the bishop in the necessities of the churches, when he wished to 
lift them to a higher position in his diocese, should no longer be allowed 
to exercise the functions of that grade from which they were not willing to 
be removed.

ANCIENT EPITOME OF CANON XXXI.

    Who despises a greater honour shall lose what he hath.

CANON XXXII. (Greek xxxv.) If any poor cleric, no matter what his rank may 
be, shall acquire any property, it shall be subject to the power of the 
bishop.(2)

    IT also seemed good that bishops, presbyters, deacons and any other of 
the clergy, who when they were ordained had no possessions, and in the time 
of their episcopate or after they became clerics, shall purchase in their 
own names lands or any other property, shall be held guilty of the crime of 
intrenching upon the Lord's goods, unless, when they are admonished to do 
so, they place the same at the disposal of the Church. But should anything 
come to them personally by the liberality of anyone, or by succession from 
some relative, let them do what they will with it; if, however, they demand 
it back again, contrary to what they proposed, they shall be judged 
unworthy of ecclesiastical honour as back-sliders.

ANCIENT EPITOME OF CANON XXXII.

    Whoso after his ordination although he has nothing yet buys a field, 
shall give it to the Church, unless he got it by succession from a relation 
or by pure liberality.

CANON XXXIII. (Greek xxxvi.) That presbyters should not sell the goods of 
the Church in which they are constituted; and that no bishop can rightly 
use anything the title to which vests in the ecclesiastical maternal centre 
(ma'trikos).

    It also seemed good that presbyters should not sell the ecclesiastical 
property where they are settled without their bishop's knowledge; and it is 
not lawful for bishops to sell the goods of the Church without the council 
or their presbyters being aware of it. Nor should the bishop without 
necessity usurp the property of the maternal (matricis) Church [nor should 
a presbyter usurp the property of his own cure (tituli)].(1)

ANCIENT EPITOME OF CANON XXXIII.

    A presbyter is not to sell ecclesiastical property without the consent 
of the bishop. A bishop is not to sell without the approbation of his synod 
a country property.

    Moreover at this Synod we read all the conciliar decrees of all the 
Province of Africa in the different synods held in the time of Bishop 
Aurelius.(2)

Concerning the Synod which assembled in Hippo Regio.

    Under the most illustrious consuls, the most glorious Emperor 
Theodosius Augustus for the third time, mid Abundantius, on the viij. Ides 
of October, at Hippo Regio, in the secretarium of the Church of Peace. And 
the rest of the acts of this Synod have not been written down here because 
these constitutions are found set forth above.

Of the Council of Carthage at which the proconsular bishops were appointed 
legates to the Council at Adrumetum.

    In the consulate of the most glorious emperors--Arcadius for the third 
time and Honorius for the second time, Augustuses, on the vith(3) day 
before the Calends of July, at Carthage. In this council the proconsular 
bishops were chosen as legates to the Council of Adrumetum.

Of a Council of Carthage at which many statutes were made.

    In the consulate of those most illustrious men, Caesarius and Atticus, 
on the vth day before the Calends of September in the secretarium of the 
restored basilica, when Aurelius the bishop, together with the bishops, had 
taken his seat, the deacons also standing by, and Victor the old man of 
Puppiana, Tutus of Migirpa and Evangel of Assuri.

The Allocution of Aurelius the bishop of Carthage to the bishops.

    Aurelius, the bishop, said:(4) After the day fixed for the council, as 
ye remember, most blessed brethren, we sat and waited for the legations of 
all the African provinces to assemble upon the day, as I have said, set by 
our missive; but when the letter of our Byzacene bishops had been read, 
that was read to your charity, which they had discussed with me who had 
anticipated the time and day of the council; also it was read by our 
brethren Honoratus and Urban, who are to-day present with us in this 
council, sent as the legation of the Sitifensine Province. For our brother 
Reginus of the Vege[t]selitane(1) Church,(2) the letters sent to my 
littleness by Crescentian and Aurelius, our fellow-bishops, of the first 
sees of the [two] Numidias, in which writings your charity will see with me 
how they promised that either they themselves would be good enough to come 
or else that they would send legates according to custom to this council; 
but this it seems they did not do at all, the legates of Mauritania 
Sitifensis, who had come so great a distance gave notice that they could 
stay no longer; and, therefore, brethren, if it seem good to your charity, 
let the letters of our Byzacene brethren, as also the breviary, which they 
joined to the same letter, be read to this assembly, so that if by any 
chance they are not entirely satisfactory to your charity, such things in 
the breviary may be changed for the better after diligent examination. For 
this very thing our brother and fellow-bishop of the primatial see, a man 
justly conspicuous for his gravity and prudence, Mizonius, demanded in a 
letter he addressed to my littleness. If therefore it meets with your 
approval, let there be read the things which have been adopted and let each 
by itself be considered by your charity.

CANON XXXIV. (Greek xxxvii.) That nothing of those things enacted in the 
Synod of Hippo is to be corrected.

    BISHOP EPIGONIUS said: In this summary (Breviarium) which was adopted 
at the Synod of Hippo, we think nothing should be amended, nor anything 
added thereto except that the day on which the holy Feast of Easter falls 
should be announced in Synod.

ANCIENT EPITOME OF CANON XXXIV.

    Nothing is to be corrected in the synod of Hippo, nor anything added 
thereto, except that the time of celebrating Easter should be announced in 
time of synod.

CANON XXXV. (Greek xxxviii.) That bishops or clergymen should not easily 
set free their sons.

    That bishops or clerics should not easily let their children pass out 
of their power; unless they were secure of their morals and age, that their 
own sins may pertain to them.

ANCIENT EPITOME OF CANON XXXV.

    Bishops and clergy shall not set their children free until their morals 
are established.

CANON XXXVI. (Greek xxxix.) That bishops or clergymen are not to be 
ordained unless they have made all their family Christians.

    NONE shall be ordained bishop, presbyters, or deacons before all the 
inmates of their houses shall have become Catholic Christians.

ANCIENT EPITOME OF CANON XXXVI.

    He shall not be ordained who hath not made all his household orthodox.

CANON XXXVII. (Greek xl.) It is not lawful to offer anything in the Holy 
Mysteries except bread and wine mixed with water.

    IN the sacraments of the body and blood of the Lord nothing else shall 
be offered than that which the Lord himself ordained, that is to say, bread 
and wine mixed with water. But let the first-fruits, whether honey or milk, 
be offered on that one most solemn day, as is wont, in the mystery of the 
infants. For although they are offered on the altar, let them have 
nevertheless their own benediction, that they may be distinguished from the 
sacraments of the Lord's body and blood; neither let there be offered as 
first-fruits anything other than grapes and corns.

[In the earlier part, the Greek reads: "That in the Holy Mysteries nothing 
else be offered than the body and blood of the Lord, even as the Lord 
himself delivered, that is bread and wine mixed with water."]

ANCIENT EPITOME OF CANON XXXVII.

    Let bread and wine mixed with water only be offered.

CANON XXXVIII. (Greek xli.) That clerics or those who are continent shall 
not visit virgins or widows.

    NEITHER clerics nor those who profess continence should enter the 
houses of widows or virgins without the bidding or consent of the bishops 
or presbyters: and then let them not go alone, but with some other of the 
clergy, or with those assigned by the bishop or presbyter for this purpose; 
not even bishops and presbyters shall go alone to women of this sort, 
except some of the clergy are present or some other grave Christian men.

ANCIENT EPITOME OF CANON XXXVIII.

    Clerics and those who are continent shall not go to widows or virgins, 
unless at the bidding of the bishop and presbyter: and even then not alone, 
but with those with whom presbyters and deacons visit them.

CANON XXXIX. (Greek xlii.) That a bishop should not be called the chief of 
the priests.(1)

    THAT the bishop of the first see shall not be called Prince of the 
Priests or High Priest (Summus Sacerdos) or any other name of this kind, 
but only Bishop of the First See.

ANCIENT EPITOME OF CANON XXXIX.

    The first bishop shall not be called Prince of the Priests nor High 
Priest but Bishop of the first see.

CANON XL. (Greek xliii.) Concerning the non-frequenting of taverns by the 
clergy, except when travelling.

    THAT the clergy are not to enter taverns for eating or drinking, nor 
unless compelled to do so by the necessity of their journey.

ANCIENT EPITOME OF CANON XL.

    A cleric on a journey may enter a tavern, otherwise not.

CANON XLI. (Greek xliv.) That by men who are fasting sacrifices are to be 
offered to God.

    THAT the Sacraments of the Altar are not to be celebrated except by 
those who are fasting, except on the one anniversary of the celebration of 
the Lord's Supper; for if the commemoration of some of the dead, whether 
bishops or others, is to be made in the afternoon, let it be only with 
prayers, if those who officiate have already breakfasted.

ANCIENT EPITOME OF CANON XLI.

    The holy mysteries are not offered except by those who are fasting.

CANON XLII. (Greek xiv.) Concerning the not having feasts under any 
circumstances in churches.

    THAT no bishops or clerics are to hold feasts in churches, unless 
perchance they are forced thereto by the necessity of hospitality as they 
pass by. The people, too, as far as possible, are to be prohibited from 
attending such feasts.

ANCIENT EPITOME OF CANON XLII.

    A cleric is not to feast in a church, unless perchance he is driven 
thereto by the necessity of hospitality. This also is forbidden to the 
laity.

CANON XLIII. (Greek xlvi.) Concerning penitents.

    THAT to penitents the times of their penance shall be assigned by the 
will of the bishop according to the difference of their sins; and that a 
presbyter shall not reconcile a penitent without consulting the bishop, 
unless the absence of the bishop urges him necessarily thereto. But when of 
any penitent the offence has been public and commonly known, so as to have 
scandalized the whole Church, he shall receive imposition of the hand 
before the altar (Lat. "before the apse").

ANCIENT EPITOME OF CANON XLIII.

    The bishops shall fix the time of penance for those doing penance 
according to their sins. A presbyter without his knowledge shall not 
reconcile one doing penance, even when necessity impels him thereto.(1)

CANON XLIV. (Greek xlvii.) Concerning Virgins.

    THAT holy virgins when they are separated from their parents by whom 
they have been wont to be guarded, are to be commended by the care of the 
bishop, or presbyter where the bishop is absent, to women of graver age, so 
that(2) living with them they may take care of them, lest they hurt the 
reputation of the Church by wandering about.

ANCIENT EPITOME OF CANON XLIV.

    She who leaves her father for the sake of virginity is to be commended 
to grave women.

CANON XLV. (Greek xlviii.) Concerning those who are sick and cannot answer 
for themselves.

    THAT the sick are to be baptized who cannot answer for themselves if 
their [servants] shall have spoken at their own proper peril a testimony of 
the good will [of the sick man].

(Greek Canon xlix.) Concerning players who are doing penance and are 
converted to the Lord.(1)

    THAT to players and actors and other persons of that kind, as also to 
apostates when they are converted(2) and return to God, grace or 
reconciliation is not to be denied.

ANCIENT EPITOME OF CANON XLV.

    That he who cannot answer for himself on account of illness is to be 
baptized when he shall have given evidence of his desire.

    A repentant actor is to be received to penance.

CANON XLVI. (Greek I.) Concerning the passions of the martyrs.

    THE passions of the Martyrs may be read when their anniversary days are 
celebrated.

ANCIENT EPITOME OF CANON XLVI.

    The passions of the martyrs are to be read their commemorations.

CANON XLVII. (Greek li.) Concerning [the Donatists and(3)] the children 
baptized by the Donatists.

    CONCERNING the Donatists(4) it seemed good that we should hold counsel 
with our brethren and fellow priests Siricius and Simplician concerning 
those infants alone who are baptized by Donatists:(5) lest what they did 
not do of their own will, when they should be converted to the Church of 
God with a salutary determination, the error of their parents might prevent 
their promotion to the ministry of the holy altar.

    But when these things had been begun, Honoratus and Urbanus, bishops of 
Mauritania Sitifensis, said: When some time ago we were sent to your 
holiness, we laid aside what things had been written on, this account, that 
we might wait for the arrival of our brethren the legates from Numidia. But 
because not a few days have passed in which they have been looked for and 
as yet they are not arrived, it is not fitting that we should delay any 
longer the commands we received from our brother-bishops; and therefore, 
brethren, receive our story with alacrity of mind. We have heard concerning 
the faith of the Nicene tractate: True it is that sacrifices are to be 
forbidden after breakfast, so that they may be offered as is right by those 
who are fasting, and this has been confirmed then and now.

ANCIENT EPITOME OF CANON XLVII.

    When those in infancy baptized by Donatists are converted, this shall 
be no impediment to them. And the Holy Mysteries, as is right, are to be 
celebrated only by them fasting.

CANON XLVIII. (Greek lii.) Of rebaptisms, reordinations, and translations 
of bishops.

    BUT we suggest that we decree what was set forth by the wisdom of the 
plenary synod at Capua, that no rebaptisings, nor reordinations should take 
place, and that bishops should not be translated. For Cresconius, bishop of 
Villa Regis, left his own people and invaded the Church of Tubinia and 
having been admonished down to this very day, to leave, according to the 
decree, the diocese he had invaded, he treated the admonition with disdain. 
We have heard that the sentence pronounced against him has been confirmed; 
but we seek, according to our decree, that ye deign to grant that being 
driven thereto by necessity, it be free to us to address the rector of the 
province against him, according to the statutes of the most glorious 
princes, so that whoever is not willing to acquiesce in the mild admonition 
of your holiness and to amend his lawlessness, shall be immediately cast 
out by judicial authority. Aurelius the bishop said: By the observance of 
the constituted form, let him not be judged to be a member of (be synod, if 
he has been asked by you, dear brethren, to depart and has refused: for out 
of his own contempt and contumacy he has fallen to the power of the secular 
magistrate.(1) Honoratus and Urban the bishops said: This pleases us all, 
does it not? And all the bishops answered: It is just, it pleases us.

ANCIENT EPITOME OF CANON XLVIII.

    Let there be no rebaptisms, nor reordinations nor translations of 
bishops. Therefore let Cresconius be forbidden by judicial authority, for 
he has left his own people, and has taken possession of the diocese of 
Ceneum, although ecclesiastically admonished that he was not to change.

CANON XLIX. (Greek liii.) How many bishops there should be to ordain a 
bishop.

    HONORATUS and Urban, the bishops, said: We have issued this command, 
that (because lately two of our brethren, bishops of Numidia, presumed to 
ordain a pontiff,) only by the concurrence of twelve bishops the ordination 
of bishops be celebrated. Aurelius, the bishop, said: The ancient form 
shall be preserved, that not less than three suffice who shall have been 
designated for ordaining the bishop. Moreover, because in Tripoli, and in 
Arzug the barbarians are so near, for it is asserted that in Tripoli there 
are but five bishops, and out of that number two may be occupied by some 
necessity; but it is difficult that all of the number should come together 
at any place whatever; ought this circumstance to be an impediment to the 
doing of what is of utility to the Church? For in this Church, to which 
your holiness has deigned to assemble(1) we frequently have ordinations and 
nearly every Lord's day; could I frequently summon twelve, or ten, or about 
that number of bishops? But it is an easy thing for me to join a couple of 
neighbours to my littleness. Wherefore your charity will agree with me that 
this cannot be observed.

ANCIENT EPITOME OF CANON XLIX.

    Fewer than three bishops do not suffice for the ordination of a bishop.

CANON L. (Greek liv.) How many bishops should be added to the number of 
those ordaining, if any opposition had been made to the one to be ordained.

    BUT this should be decreed, that when we shall have met together to 
choose a bishop, if any opposition shall arise, because such things have 
been treated by us, the three shall not presume to purge(2) him who was to 
be ordained, but one or two more shall be asked to be added to the 
aforesaid number, and the persons of those objecting shall first be 
discussed in the same place (plebe) for which he was to be ordained. And 
last of all the objections shall be considered; and only after he has been 
cleared in the public sight shall he at last be ordained. If this agrees 
with the mind of your holiness, let it be confirmed by the answer of your 
worthiness. All the bishops said, We are well pleased.

ANCIENT EPITOME OF CANON L.

    If any controversy arise concerning a bishop who has been elected by 
three bishops, let two others be coopted, and so let there be an 
examination made of his affairs; and if it shall appear that he is pure, 
let him be ordained.

CANON LI. (Greek lv.) That the date of Easter is to be announced by the 
Church of Carthage.

    HONORATUS and Urban, the bishops, said: Since all things treated by our 
commonitory are known,(1) we add also what has been ordered concerning the 
day of Easter, that we be informed of the date always by the Church of 
Carthage, as has been accustomed and that no short time before. Aurelius, 
the bishop, said: If it seems good to your holiness, since we remember that 
we pledged ourselves sometime ago that every year we would come together 
for discussion, when we assemble, then let the date of the holy Easter be 
announced through the legates present at the Council. Honoratus and Urban, 
the bishops, said: Now we seek of the present assembly that ye deign to 
inform our province of that day by letters. Aurelius, the bishop, said:It 
is necessary it should be so.

ANCIENT EPITOME OF CANON LI.

    Let the day on which Easter is to be kept be announced by the Church of 
Carthage in the annual synod.

CANON LII. (Greek lvi.) Of visiting provinces.

    HONORATUS and Urban, the bishops, said: This was commanded to us in 
word, that because it had been decreed in the Council of Hippo that each 
province should be visited in the time of the council, that ye also deign 
that this year or next, according to the order ye have drawn up, you should 
visit the province of Mauritania.

    Aurelius, the bishop, said: Of the province of Mauritania because it is 
situated in the confines of Africa, we have made no decree, for they are 
neighbours of the barbarians; but God grant (not however that I make any 
rash promise of doing so), we may be able to come to your province. For ye 
should consider, brethren, that this same thing our brethren of Tripoli and 
of the Arzuges region(2) could demand also, if occasion offered 

ANCIENT EPITOME OF CANON LII.

    As the Synod at Hippo decreed, every province should be visited in an 
annual Synod.

CANON LIII. (Greek lvii.) That dioceses should not receive a bishop except 
by the consent of its own bishop.

    EPIGONIUS, the bishop, said: In many councils it has been decreed by 
the sacerdotal assembly that such communities as are contained in other 
dioceses and ruled by their bishops, and which never had any bishops of 
their own, should not receive rulers, that is bishops, for themselves 
except with the consent of the bishop under whose jurisdiction they have 
been. But because some who have attained a certain domination abhor the 
communion of the brethren, or at least, having become depraved, claim for 
themselves domination with what is really tyranny, for the most part tumid 
and stolid presbyters, who lift up their heads against their own bishops or 
else win the people to themselves by feasting them or by malignant 
persuasion, that they may by unlawful favour wish to place themselves as 
rulers over them; we indeed hold fast that glorious desire of your mind, 
most pious brother Aurelius, for thou hast often opposed these things, 
paying no heed to such petitioners; but on account of their evil thoughts 
and basely conceived designs this I say, that such a community, which has 
always been subject in a diocese, ought not to receive a rector, nor should 
it ever have a bishop of its own. Therefore if this which I have proposed 
seems good to the whole most holy council, let it be confirmed.

    Aurelius, the bishop, said: I am not in opposition to the proposition 
of our brother and fellow bishop: but I confess that this has been and 
shall be my practice concerning those who were truly of one mind, not only 
with regard to the Church of Carthage, but concerning every sacerdotal 
assemblage. For there are many who, as has been said, conspire with the 
people whom they deceive, tickling their ears and blandly seducing them, 
men of vicious lives, or at least puffed up and separated from this 
meeting, who think to watch over their own people, and never come to our 
council for fear that their wickedness should be discussed. I say, if it 
seems good, that not only should these not keep their dioceses, but that 
every effort should be made to have them expelled by public authority from 
that church of theirs which has evilly favoured them, and that they be 
removed even from the chief sees. For it is right that he who cleaves to 
all the brethren and the whole council, should possess with full right not 
only his church but also the dioceses. But they who think that the people 
suffice them and spurn the love of the brethren, shall not only, lose their 
dioceses, but (as I have said,) they shall be deprived by public authority 
of their own cures as rebels. Honoratus and Urban, the bishops, said: The 
lofty provision of your holiness obtains the adherence of the minds of all 
of us, and I think that by the answer of all what you have deigned to 
propose will be confirmed. All the bishops said: Placet, placet.

ANCIENT EPITOME OF CANON LIII.

    Whoso shall neglect his call to a synod, and shall despise the charity 
of his brethren, putting his trust in the multitude who are with him, let 
him be deprived of them by the imperial authority.

CANON LIV. (Greek lviii.) That a strange cleric is under no circumstances 
to be received by another.

    EPIGONIUS, the bishop, said: This has been decreed in many councils, 
also just now it has been confirmed by your prudence, most blessed 
brethren, that no bishop should receive a strange cleric into his diocese 
without the consent of the bishop to whose jurisdiction the cleric belongs. 
But I say that Julian, who is ungrateful for the layouts bestowed upon him 
by God through my littleness, is so rash and audacious, that a certain man 
who was baptized by me, when he was a most needy boy, commended to me by 
the same, and when for many years he had been fed and reared by me, it is 
certain that this one, as I have said, was baptized in my church, by my own 
unworthy hands; this same man began to exercise the office of reader in the 
Mappalien diocese, and read there for nearly two years, with a most 
incomprehensible contempt of my littleness, the aforenamed Julian took this 
man, whom he declared to be a citizen of his own city Vazarita, and without 
consulting me ordained him deacon. If, most blessed brethren, that is 
permissible, let it be declared to us; but if not, let such an impudent one 
be restrained that he may in no way mix himself in someone's communion.

    Numidius, the bishop, said: If, as it seems, Julian did this without 
your worthiness being asked for his consent, nor even consulted, we all 
judge that this was done iniquitously and unworthily. Wherefore unless 
Julian shall correct his error, and shall return the cleric to your people 
with proper satisfaction, since what he did was contrary to the decrees of 
the council, let him be condemned and separated from us on account of his 
contumacy. Epigonius, the bishop, said: Our father in age, and most ancient 
by his promotion, that laudable man, our brother and colleague Victor 
wishes that this petition should be made general to all.

ANCIENT EPITOME OF CANON LIV.

    Since Julian has ordained a reader of Epigonius's to the diaconate, 
unless he shall shew authority received from him to do so, he shall 
increase the penalty of his contumacy.

CANON LV. (Greek lix.) That it be lawful for the bishop of Carthage to 
ordain a cleric whenever he wishes.

    AURELIUS, the bishop, said: My brethren, pray allow me to speak. It 
often happens that ecclesiastics who are in need seek deacons [proepositis 
in the Latin], or presbyters or bishops from me: and I, bearing in mind 
what things have been ordained these I observe, to wit, I summon the bishop 
of the cleric who is sought for, and I shew him the state of affairs, how 
that they of a certain church ask for a certain one of his clergy. 
Perchance then they make no objection, but lest it happen that afterwards 
they might object when in this case they shall have been demanded 
(postulati) by me, who (as you know) have the care of many churches and of 
the ordinands. It is fight therefore that I should summon a fellow bishop 
with two or three witnesses from our number. But if he be found indevotus 
[<greek>akaqosiwtos</greek>], what does your charity think should be done? 
For I, as ye know, brethren, by the condescension of God have the care of 
all the churches.

    Numidius, the bishop, said:(1) This see always had the power of 
ordaining a bishop according to the desire of each Church as he wills and 
on whose name there was agreement (fuisset conventus). Epigonius, the 
bishop, said: Your good nature makes small use of your powers, for you make 
much less use of them than you might, since, my brother, you are good and 
gentle to all; for you have the power, but it is far from your practice to 
satisfy the person of each bishop in prima tantummodo conventione. But if 
it should be thought that the rights of this see ought to be vindicated, 
you have the duty of supporting all the churches, wherefore we do not give 
thee power, but we confirm that power thou hast, viz.: that thou hast the 
right at thy will always to choose whom thou wilt, to constitute(2) 
prelates over peoples and churches who shall have asked thee to do so, and 
when thou so desirest. Posthumianus, the bishop, said: Would it be right 
that he who had only one presbyter should have that one taken away from 
him? Aurelius, the bishop, said: But there may be one bishop by whom many 
presbyters can be made through the divine goodness, but one fit to be made 
bishop is found with difficulty. Wherefore if any bishop has a presbyter 
necessary for the episcopate and has one only, my brother, as you have 
said, even that one he ought to give up for promotion. Posthumianus, the 
bishop, said: If some other bishop has plenty of clergy, should that other 
diocese come to my help? Aurelius, the bishop, said: Of course, when you 
have come to the help of another Church, he who has many clerics should be 
persuaded to make one over to you for ordination.

ANCIENT EPITOME OF CANON LV.

    It is lawful for the bishop of Carthage, whenever he wills, to choose 
those who are to be set over the churches: even if there were only one 
presbyter worth of rule. For one bishop can ordain many presbyters, but one 
fit for the episcopate is hard to find.

CANON LVI. (Greek lx.) That bishops who were ordained for dioceses shall 
not choose for themselves dioceses [in the Greek provinces].

    HONORATUS and Urban, the bishops, said: We have heard that it has been 
decreed that dioceses should not be deemed fit to receive bishops, unless 
with the consent of their founder: but in our province since some have been 
ordained bishops in the diocese, by the consent of that bishop by whose 
power they were established, have even seized dioceses for themselves, this 
should be corrected by the judgment of your charity, and prohibited for the 
future. Epigonius, the bishop, said: To every bishop should be reserved 
what is right, so that from the mass of dioceses no part should be snatched 
away, so as to have its own bishop, without consent from the proper 
authority. For it shall suffice, if the consent be given, that the diocese 
thus set apart have its own bishop only, and let him(1) not seize other 
dioceses, for only the one cut off from the many merited the honour of 
receiving a bishop. Aurelius, the bishop, said: I do not doubt that it is 
pleasing to the charity of you all, that he who was ordained for a diocese 
by the consent of the bishop who held the mother see, should retain only 
the people for whom he was ordained. Since therefore I think that 
everything has been treated of, if all things are agreeable to your mind, 
pray confirm them all by your suffrage. All the bishops said: We all are 
well pleased, and we have confirmed them with our subscription. And they 
signed their names.

    I, Aurelius, bishop of the Church of Carthage, have consented to this 
decree, and have subscribed what has been read.So too did all the other 
bishops in like fashion sign.

ANCIENT EPITOME OF CANON LVI.

    If any diocese has received consent to have a bishop of its own from 
him who has the right, that one shall not invade the rest of the dioceses.

CANON LVII. (Greek lxi.) That persons baptized when children by the 
Donatists may be ordained clergymen in the Catholic Church.

    SINCE in the former council it was decreed, as your unanimity remembers 
as well as I do, that those who as children were baptized by the Donatists, 
and not yet being able to know the pernicious character of their error, and 
afterward when they had come to the Use of reason, had received the 
knowledge of the truth, abhorred their former error, and were received, (in 
accordance with the ancient order) by the imposition of the hand, into the 
Catholic Church of God spread throughout the world, that to such the 
remembrance of the error ought to be no impediment to the reception of the 
clerical office. For in coming to faith they thought the true Church to be 
their own and there they believed in Christ, and received the sacraments of 
the Trinity. And that all these sacraments are altogether true and holy and 
divine is most certain, and in them the whole hope of the soul is placed, 
although the presumptuous audacity of heretics, taking to itself the name 
of the truth, dares to administer them. They are but one after all, as the 
blessed Apostle tells us, saying: "One God, one faith, one baptism," and it 
is not lawful to reiterate what once only ought to be administered. [Those 
therefore who have been so baptized] having anathematized their error may 
be received by the imposition of the hand into the one Church, the pillar 
as it is called, and the one mother of all Christians, where all these 
Sacraments are received unto salvation and everlasting life; even the same 
sacraments which obtain for those persevering in heresy the heavy penalty 
of damnation. So that which to those who are in the truth lighteneth to the 
obtaining of eternal life, the same to them who are in error tends but to 
darkness and damnation. With regard then to those who, having fled from 
error, acknowledge the breasts of their mother the Catholic Church, who 
believe and receive all these holy mysteries with the love of the truth, 
and besides the Sacraments have the testimony of a good life, there is no 
one who would not grant that without doubt such persons may be raised to 
the clerical office, especially in such necessity as the present. But there 
are others of this sect, who being already clergymen, desire to pass to us 
with their peoples and also with their honours, such as for the sake of 
office are converts to life, and that they may retain them seek for 
salvation [i.e., enter the Church]. I think that the question concerning 
such may be left to the graver consideration of our aforesaid brothers, and 
that when they have considered by their more prudent counsel the matter 
referred to them, they may vouchsafe to advise us what approves itself to 
them with regard to this question. Only concerning those who as children 
were baptized by heretics we decree that they consent, if it seems good, to 
our decision concerning the ordination of the same. All things, therefore, 
which we have set forth above with the holy bishops, let your honourable 
fraternity with me adjudge to be done.

ANCIENT EPITOME OF CANON LVII.

    Such as have been while children baptized by the Donatists may be 
ordained should they repent, anathematize their heresy, and be otherwise 
worthy.

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

    WHEREFORE the most religious Emperors should be asked(1) that they 
order the remaining idols to be taken entirely away throughout all Africa; 
for in many maritime places and in divers possessions the iniquity of this 
error still flourishes: that they command them to be taken away and their 
temples, (such as are no ornament, being set up in fields or out of the way 
places) be ordered to be altogether destroyed.

ANCIENT EPITOME OF CANON LVIII.

    The remains of the idols should be abolished altogether.

CANON LIX. (Greek lxiii.) That clerics be not compelled to give testimony 
in public concerning the cognizance of their own judgment.

    IT should be petitioned also that they deign to decree, that if 
perchance any shall have been willing to plead their cause in any church 
according to the Apostolic law imposed upon the Churches, and it happens 
that the decision of the clergy does not satisfy one of the parties, it be 
not lawful to summon that clergyman who had been cognitor or present,(2) 
into judgment as a witness, and that no person attached to any ecclesiastic 
be compelled to give testimony.

ANCIENT EPITOME OF CANON LIX.

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

CANON LX. (Greek lxiii.) Of heathen feasts.

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

ANCIENT EPITOME OF CANON LX.

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

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

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

ANCIENT EPITOME OF CANON LXI.

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

CANON LXII. (Greek lxv.) Of condemned clerics.

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

ANCIENT EPITOME OF CANON LXII.

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

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

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

ANCIENT EPITOME OF CANON LXIII.

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

CANON LXIV. (Greek lxvii.) Of celebrating manumissions in church, that 
permission be asked from the Emperor.

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

ANCIENT EPITOME OF CANON LXIV.

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

CANON LXV. (Greek lxviii.) Concerning the condemned bishop Equitius.

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

ANCIENT EPITOME OF CANON LXV.

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

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

    THEN when all firings had been considered and treated of which seem to 
conduce to the advantage of the church, the Spirit of God suggesting and 
admonishing us, we determined to act leniently and pacifically with the 
before-mentioned men, although they were cut off from the unity of the 
Lord's body by an unruly dissent, so that (as much as in us lies) to all 
those who have been caught in the net of their communion and society, it 
might be known throughout all the provinces of Africa, how they have been 
overcome by miserable error, holding different opinions, "that perchance," 
as the Apostle says, when we have corrected(1) them with gentleness, "God 
should grant them repentance for the acknowledging of the truth, and that 
they might be snatched out of the snares of the devil, who are led captive 
of him at his will."

ANCIENT EPITOME OF CANON LXVI.

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

CANON LXVII. (Greek lxx.) Of the letters to be sent to the judges, that 
they may take note of the things done between the Donatists and the 
Maximianists.

    THEREFORE it seemed good that letters should be given from our council 
to the African judges, from whom it would seem suitable that this should be 
sought, that in this matter they would aid the common mother, the Catholic 
Church, that the episcopal authority may be fortified(1) in the cities; 
that is to say that by their judicial power and with diligence out of their 
Christian faith, they enquire and record in the public acts, that all may 
have a firm notion of it, what has taken place in all those places in which 
the Maximianists, who made a schism from them, have obtained basilicas.

ANCIENT EPITOME OF CANON LXVII.

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

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

    IT moreover seemed good that letters be sent to our brethren and 
fellow-bishops, and especially to the Apostolic See, over which our 
aforesaid venerable brother and colleague Anastasius, presides, that 
[epeidh` in the Greek, quo in the Latin] he may know that Africa is in 
great need, for the peace and prosperity of the Church, that those 
Donatists who were clergymen and who by good advice had desired to return 
to Catholic unity, should be treated according to the will and judgment of 
each Catholic bishop who governs the Church in that place; and, if it seem 
good for Christian peace, they be received with their honours, as it is 
clear was done in the former times of this same division. And that this was 
the case the example of the majority, yea, of nearly all the African 
Churches in which this error had sprung up,