First Council of Nicaea

Canon 1 — De eunuchis, et qui seipsos absciderunt.

Si quis a medicis per languorem desectus est, aut a barbaris abscisus, hic in clero permaneat. Si quis autem se sanus abscidit, hunc, et in clero constitutum abstineri conveniet, et deinceps nullum debere talium promoveri. Sicut autem hoc claret, quod de his qui hanc rem affectant, vel audent, qua semetipsos abscidere dictum sit: sic eos, quos aut barbari, aut domini castraverunt: inveniuntur autem alias dignissimi, tales ad clerum suscipit regula.

If any one in sickness has been subjected by physicians to a surgical operation, or if he has been castrated by barbarians, let him remain among the clergy; but, if any one in sound health has castrated himself, it behoves that such an one, if [already] enrolled among the clergy, should cease [from his ministry], and that from henceforth no such person should be promoted. But, as it is evident that this is said of those who wilfully do the thing and presume to castrate themselves, so if any have been made eunuchs by barbarians, or by their masters, and should otherwise be found worthy, such men the Canon admits to the clergy.

Canon 2 — De his, qui ex gentilibus, post baptisma, ad clericatus ordinem promoventur.

Quoniam plura, aut per necessitatem, aut alias cogentibus hominibus, adversus ecclesiasticam facta sunt regulam, ut homines ex gentili vita nuper accedentes ad fidem, et instructos brevi tempore, mox ad lavacrum spiritale perducerent, simulque ut baptizati sunt, etiam ad episcopatum, vel ad presbyterium promoverent: optime placuit, nihil tale de reliquo fieri. Nam et tempore opus est ei qui catechinatur, et post baptisma probatione quamplurima. Manifesta est enim apostolica Scriptura, quae dicit: Non neophytum, ne in superbiam elatus in judicium incidat, et laqueum diaboli. Si vero processu temporis aliquod delictum animae circa personam reperiatur hujusmodi, et a duobus vel tribus testibus arguatur, a clero talis abstineat. Si quis autem praeter haec fecerit, quasi contra magnum concilium se efferens, ipse de clericatus honore periclitabitur.

Forasmuch as, either from necessity, or through the urgency of individuals, many things have been done contrary to the Ecclesiastical canon, so that men just converted from heathenism to the faith, and who have been instructed but a little while, are straightway brought to the spiritual laver, and as soon as they have been baptized, are advanced to the episcopate or the presbyterate, it has seemed right to us that for the time to come no such thing shall be done. For to the catechumen himself there is need of time and of a longer trial after baptism. For the apostolical saying is clear, "Not a novice; lest, being lifted up with pride, he fall into condemnation and the snare of the devil." But if, as time goes on, any sensual sin should be found out about the person, and he should be convicted by two or three witnesses, let him cease from the clerical office. And whoso shall transgress these [enactments] will imperil his own clerical position, as a person who presumes to disobey the great Synod.

Canon 3 — De subintroductis mulieribus.

Interdixit per omnia magna synodus, non episcopo, non presbytero, non diacono, nec alicui omnino, qui in clero est, licere subintroductam habere mulierem: nisi forte matrem, aut sororem, aut amitam, vel eas tantum personas quae suspiciones effugiunt.

The great Synod has stringently forbidden any bishop, presbyter, deacon, or any one of the clergy whatever, to have a subintroducta dwelling with him, except only a mother, or sister, or aunt, or such persons only as are beyond all suspicion.

Canon 4 — De his qui ad episcopatum in provinciis provehuntur.

Episcopum convenit maxime quidem ab omnibus qui sunt in provincia episcopis ordinari. Si autem hoc difficile fuerit, aut propter instantem necessitatem, aut propter itineris longitudinem, tribus tamen omnimodis in idipsum convenientibus, et absentibus quoque pari modo decernentibus, et per scripta consentientibus, tunc ordinatio celebretur. Firmitas autem eorum quae geruntur per unamquamque provinciam, metropolitano tribuatur episcopo.

It is by all means proper that a bishop should be appointed by all the bishops in the province; but should this be difficult, either on account of urgent necessity or because of distance, three at least should meet together, and the suffrages of the absent [bishops] also being given and communicated in writing, then the ordination should take place. But in every province the ratification of what is done should be left to the Metropolitan.

Canon 5 — De excommunicatis.

De his qui communione privantur, seu ex clero, seu ex laico ordine, ab episcopis per unamquamque provinciam, sententia regularis obtineat: ut hi qui abjiciuntur ab aliis, ab aliis non recipiantur. Requiratur autem, ne pusillanimitate, aut contentione, vel alio quolibet episcopi vitio videatur a congregatione seclusus. Ut hoc ergo decentius inquiratur, bene placuit, annis singulis, per unamquamque provinciam bis in anno concilia celebrari: ut communiter omnibus simul episcopis provinciae congregatis, discutiantur hujusmodi quaestiones. Et sic, qui suo peccaverunt evidenter episcopo, excommunicati rationabiliter ab omnibus aestimentur: usquequo, vel in communi, vel eidem episcopo placeat humaniorem pro talibus ferre sententiam. Concilia vero celebrentur, unum quidem ante Quadragesimam Paschae: ut omni dissensione sublata munus offeratur Deo purissimum: secundum vero, circa tempus autumni.

Concerning those, whether of the clergy or of the laity, who have been excommunicated in the several provinces, let the provision of the canon be observed by the bishops which provides that persons cast out by some be not readmitted by others. Nevertheless, inquiry should be made whether they have been excommunicated through captiousness, or contentiousness, or any such like ungracious disposition in the bishop. And, that this matter may have due investigation, it is decreed that in every province synods shall be held twice a year, in order that when all the bishops of the province are assembled together, such questions may by them be thoroughly examined, that so those who have confessedly offended against their bishop, may be seen by all to be for just cause excommunicated, until it shall seem fit to a general meeting of the bishops to pronounce a milder sentence upon them. And let these synods be held, the one before Lent, (that the pure Gift may be offered to God after all bitterness has been put away), and let the second be held about autumn.

Canon 6 — De privilegiis quae quibusdam civitatibus competunt.

Antiqua consuetudo servetur per Aegyptum, Libyam, et Pentapolim, ita ut Alexandrinus episcopus horum omnium habeat potestatem. Quia et urbis Romae episcopo parilis mos est. Similiter autem et apud Antiochiam, caeterasque provincias, suis privilegia serventur Ecclesiis. Illud autem generaliter clarum est, quod si quis praeter sententiam metropolitani fuerit factus episcopus, hunc magna synodus definivit episcopum esse non oportere. Sin autem communi cunctorum decreto rationabili, et secundum ecclesiasticam regulam comprobato, duo aut tres, propter contentiones proprias, contradicunt, obtineat sententia plurimorum.

Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges. And this is to be universally understood, that if any one be made bishop without the consent of the Metropolitan, the great Synod has declared that such a man ought not to be a bishop. If, however, two or three bishops shall from natural love of contradiction, oppose the common suffrage of the rest, it being reasonable and in accordance with the ecclesiastical law, then let the choice of the majority prevail.

Canon 7 — De episcopo Aeliae, id est Hierosolymorum.

Quia consuetudo obtinuit, et antiqua traditio, ut Aeliae episcopus honoretur, habeat honoris consequentiam, salva metropoli propria dignitate.

Since custom and ancient tradition have prevailed that the Bishop of Ælia [i.e., Jerusalem] should be honoured, let him, saving its due dignity to the Metropolis, have the next place of honour.

Canon 8 — De his qui dicuntur cathari, id est mundi.

De his qui se cognominant catharos, id est mundos, si aliquando venerint ad Ecclesiam catholicam, placuit sancto et magno concilio ut impositionem manus accipientes, sic in clero permaneant. Haec autem prae omnibus eos scriptis convenit profiteri, quod catholicae et apostolicae Ecclesiae dogmata suscipiant, et sequantur: id est, et bigamis se communicare, et his qui in persecutione prolapsi sunt, erga quos et spatia constituta sunt, et tempora definita: ut ita Ecclesiae catholicae et apostolicae placita sequantur in omnibus. Ubicunque vero, sive in municipiis, seu in civitatibus ipsi soli reperti fuerint ordinati, qui inveniuntur in clero in eodem habitu perseverent: ubi autem catholicae Ecclesiae episcopo, vel presbytero constituto quidam ex illis adveniunt, certum est quod episcopus Ecclesiae habebit episcopi dignitatem. Is autem qui nominatur apud eos episcopus, honorem presbyterii possidebit, nisi forte placuerit episcopo nominis eum honore censeri. Si vero hoc ei minime placuerit, providebit ei aut chorepiscopatus, aut presbyterii locum, ut in clero prorsus esse videatur, ne in una civitate duo episcopi probentur existere.

Concerning those who call themselves Cathari, if they come over to the Catholic and Apostolic Church, the great and holy Synod decrees that they who are ordained shall continue as they are in the clergy. But it is before all things necessary that they should profess in writing that they will observe and follow the dogmas of the Catholic and Apostolic Church; in particular that they will communicate with persons who have been twice married, and with those who having lapsed in persecution have had a period [of penance] laid upon them, and a time [of restoration] fixed so that in all things they will follow the dogmas of the Catholic Church. Wheresoever, then, whether in villages or in cities, all of the ordained are found to be of these only, let them remain in the clergy, and in the same rank in which they are found. But if they come over where there is a bishop or presbyter of the Catholic Church, it is manifest that the Bishop of the Church must have the bishop's dignity; and he who was named bishop by those who are called Cathari shall have the rank of presbyter, unless it shall seem fit to the Bishop to admit him to partake in the honour of the title. Or, if this should not be satisfactory, then shall the bishop provide for him a place as Chorepiscopus, or presbyter, in order that he may be evidently seen to be of the clergy, and that there may not be two bishops in the city.

Canon 9 — De his qui ad honorem presbyterii sine examine provecti sunt.

Si qui presbyteri sine examine sunt provecti, vel, cum discuterentur, peccata sua confessi sunt, et homines, contra canones commoti, manus confessis imponere tentaverunt, tales regula non admittit, quia quod irreprehensibile est catholica defendit Ecclesia.

If any presbyters have been advanced without examination, or if upon examination they have made confession of crime, and men acting in violation of the canon have laid hands upon them, notwithstanding their confession, such the canon does not admit; for the Catholic Church requires that [only] which is blameless.

Canon 10 — De his qui in persecutionibus negaverunt, et postmodum in clero promoti sunt.

Quicunque de lapsis ad ordinem cleri promoti sunt per ignorantiam, vel per ordinantium dissimulationem, hoc ecclesiasticae non praejudicat regulae, cogniti namque deponantur.

If any who have lapsed have been ordained through the ignorance, or even with the previous knowledge of the ordainers, this shall not prejudice the canon of the Church; for when they are discovered they shall be deposed.

Canon 11 — De laicis qui negaverunt.

De his qui praeter necessitatem praevaricati sunt, aut praeter ablationem facultatum, aut praeter periculum, vel aliquid hujusmodi, quod factum est sub tyrannide Licinii: placuit synodo, quamvis humanitate probentur indigni, tamen eis benevolentiam commodari. Quicunque ergo veraciter poenitudinem gerunt, tribus annis fideles inter audientes habeantur: et sex annis omni se contritione dejiciant, duobus autem annis sine oblatione populo in oratione communicent.

Concerning those who have fallen without compulsion, without the spoiling of their property, without danger or the like, as happened during the tyranny of Licinius, the Synod declares that, though they have deserved no clemency, they shall be dealt with mercifully. As many as were communicants, if they heartily repent, shall pass three years among the hearers; for seven years they shall be prostrators; and for two years they shall communicate with the people in prayers, but without oblation.

Canon 12 — De his qui abrenuntiaverunt, et iterum ad saeculum sunt regressi.

Quicunque vocati per gratiam, primum quidem impetum monstraverunt deponentes militiae cingulum: postmodum vero ad proprium vomitum sunt relapsi, ita ut quidam et pecunias tribuerent, et beneficiis militiam repeterent, hi decem annis post triennii tempus (quo inter audientes erunt) in afflictione permaneant. Sed in his omnibus propositum et speciem poenitentiae convenit explorare: quotquot enim metu, et lacrymis, atque poenitentia, vel bonis operibus rebus ipsis conversionem suam, non simulatione, demonstrant: hi definitum tempus auditionis implentes, tum demum fidelibus in oratione communicent, postmodum vero licebit episcopo de his aliquid humanius cogitare. Quicunque vero indifferenter tulerunt, et aditum introeundi Ecclesiam sibi arbitrati sunt ad conversionem posse sufficere, hi definitum modis omnibus tempus implebunt.

As many as were called by grace, and displayed the first zeal, having cast aside their military girdles, but afterwards returned, like dogs, to their own vomit, (so that some spent money and by means of gifts regained their military stations); let these, after they have passed the space of three years as hearers, be for ten years prostrators. But in all these cases it is necessary to examine well into their purpose and what their repentance appears to be like. For as many as give evidence of their conversions by deeds, and not pretence, with fear, and tears, and perseverance, and good works, when they have fulfilled their appointed time as hearers, may properly communicate in prayers; and after that the bishop may determine yet more favourably concerning them. But those who take [the matter] with indifference, and who think the form of [not] entering the Church is sufficient for their conversion, must fulfil the whole time.

Canon 13 — De his qui communionem tempore mortis exposcunt.

De his qui ad exitum veniunt, etiam nunc lex antiqua regularisque servabitur, ita ut si quis egreditur e corpore, ultimo et necessario viatico minime privetur. Quod si desperatus, et consecutus communionem, oblationisque particeps factus iterum convaluerit, sit inter eos qui communionem orationis tantummodo consequuntur. Generaliter autem omni cuilibet in exitu posito, et poscenti sibi communionis gratiam tribui, episcopus probabiliter ex oblatione dare debebit.

Concerning the departing, the ancient canonical law is still to be maintained, to wit, that, if any man be at the point of death, he must not be deprived of the last and most indispensable Viaticum. But, if any one should be restored to health again who has received the communion when his life was despaired of, let him remain among those who communicate in prayers only. But in general, and in the case of any dying person whatsoever asking to receive the Eucharist, let the Bishop, after examination made, give it him.

Canon 14 — De catechumenis lapsis.

De catechumenis, sancto et magno concilio placuit, ut tribus annis sint inter audientes tantummodo, posthaec autem cum catechumenis orent.

Concerning catechumens who have lapsed, the holy and great Synod has decreed that, after they have passed three years only as hearers, they shall pray with the catechumens.

Canon 15 — Quod non oporteat demigrari.

Propter multam perturbationem, et seditiones, quae fiunt: placuit consuetudinem omnimodis amputari, quae, praeter regulam, in quibusdam partibus videtur admissa: ita ut de civitate ad civitatem, non episcopus, non presbyter, non diaconus transferatur. Si quis autem, post definitionem sancti et magni concilii, tale quid agere tentaverit, et se hujuscemodi negotio manciparit, hoc factum prorsus in irritum ducatur, et restituatur Ecclesiae cui fuit episcopus, aut presbyter, aut diaconus ordinatus.

On account of the great disturbance and discords that occur, it is decreed that the custom prevailing in certain places contrary to the Canon, must wholly be done away; so that neither bishop, presbyter, nor deacon shall pass from city to city. And if any one, after this decree of the holy and great Synod, shall attempt any such thing, or continue in any such course, his proceedings shall be utterly void, and he shall be restored to the Church for which he was ordained bishop or presbyter.

Note Residence: Printed "can. 6" (on the rights of Alexandria); probably cann. 15-16, on clerics leaving their church.

Canon 16 — De his qui in Ecclesiis, in quibus provecti sunt, minime perdurarunt.

Quicunque temere, ac periculose, neque timorem Dei prae oculis habentes, nec ecclesiasticam regulam agnoscentes, discedunt ab Ecclesia presbyteri, aut diaconi, vel quicunque sub regula prorsus existunt, hi nequaquam debent in aliam Ecclesiam recipi, sed omnem necessitatem convenit illis imponi, ut ad suas parochias revertantur; quod si non fecerint, oportet eos communione privari. Si quis autem ad alium pertinentem audacter invadere, et in sua Ecclesia ordinare tentaverit, non consentiente episcopo a quo discessit is qui regulae mancipatur: ordinatio hujuscemodi irrita comprobetur.

Neither presbyters, nor deacons, nor any others enrolled among the clergy, who, not having the fear of God before their eyes, nor regarding the ecclesiastical Canon, shall recklessly remove from their own church, ought by any means to be received by another church; but every constraint should be applied to restore them to their own parishes; and, if they will not go, they must be excommunicated. And if anyone shall dare surreptitiously to carry off and in his own Church ordain a man belonging to another, without the consent of his own proper bishop, from whom although he was enrolled in the clergy list he has seceded, let the ordination be void.

Canon 17 — De clericis usuras accipientibus.

Quoniam multi, sub regula constituti, avaritiam et turpia lucra sectantur, oblitique divinae Scripturae, dicentis: Qui pecuniam suam non dedit ad usuram, mutuum dantes centesimas exigunt: juste censuit sancta et magna synodus, ut si quis inventus fuerit, post hanc definitionem, usuras accipiens, aut ex adinventione aliqua, vel quolibet modo negotium transigens, aut hemiolia, id est sescupla, exigens; vel aliquid tale prorsus excogitans turpis lucri gratia, dejiciatur a clero, et alienus existat a regula.

Forasmuch as many enrolled among the Clergy, following covetousness and lust of gain, have forgotten the divine Scripture, which says, "He hath not given his money upon usury," and in lending money ask the hundredth of the sum [as monthly interest], the holy and great Synod thinks it just that if after this decree any one be found to receive usury, whether he accomplish it by secret transaction or otherwise, as by demanding the whole and one half, or by using any other contrivance whatever for filthy lucre's sake, he shall be deposed from the clergy and his name stricken from the list.

Canon 18 — De privilegiis presbyterorum.

Pervenit ad sanctum magnumque concilium, quod in quibusdam locis et civitatibus, presbyteris gratiam sacrae communionis diaconi porrigant; quod nec regula, nec consuetudo tradidit, ut ab his qui potestatem non habent offerendi illi qui offerunt Christi corpus accipiant. Nec non et illud innotuit, quod quidam diaconi ante episcopos sacra oblata contingant. Haec igitur omnia resecentur, et in sua diaconi mensura permaneant: scientes quod episcoporum quidem ministri sint, inferiores autem presbyteris habeantur per ordinem. Ergo post presbyteros gratiam sacrae communionis accipiant, aut episcopo eis, aut presbytero porrigente. Sed nec sedere in medio presbyterorum diaconis liceat; quia si hoc fiat, praeter regulam et ordinem probatur existere. Si quis autem etiam post has definitiones obedire noluerit, a ministerio cessare debebit.

It has come to the knowledge of the holy and great Synod that, in some districts and cities, the deacons administer the Eucharist to the presbyters, whereas neither canon nor custom permits that they who have no right to offer should give the Body of Christ to them that do offer. And this also has been made known, that certain deacons now touch the Eucharist even before the bishops. Let all such practices be utterly done away, and let the deacons remain within their own bounds, knowing that they are the ministers of the bishop and the inferiors of the presbyters. Let them receive the Eucharist according to their order, after the presbyters, and let either the bishop or the presbyter administer to them. Furthermore, let not the deacons sit among the presbyters, for that is contrary to canon and order. And if, after this decree, any one shall refuse to obey, let him be deposed from the diaconate.

Canon 19 — De his qui a Paulo Samosateno ad Ecclesiam veniunt.

De Paulianistis ad Ecclesiam catholicam confugientibus, definitio prolata est, ut baptizentur omnimodis. Si qui autem de his praeterito tempore fuerint in clero, si quidem immaculati et irreprehensibiles apparuerint, baptizati ordinentur ab episcopo Ecclesiae catholicae: quod si discussio incongruos eos invenerit, abjici tales conveniet. Similiter autem et de diaconissis, et omnino de his qui sub regula versantur, haec forma servabitur. Meminimus autem de diaconissis, quae in eodem habitu esse probantur, quod non habeant aliquam manus impositionem, et ideo modis omnibus eas inter laicos deputari.

Concerning the Paulianists who have flown for refuge to the Catholic Church, it has been decreed that they must by all means be rebaptized; and if any of them who in past time have been numbered among their clergy should be found blameless and without reproach, let them be rebaptized and ordained by the Bishop of the Catholic Church; but if the examination should discover them to be unfit, they ought to be deposed. Likewise in the case of their deaconesses, and generally in the case of those who have been enrolled among their clergy, let the same form be observed. And we mean by deaconesses such as have assumed the habit, but who, since they have no imposition of hands, are to be numbered only among the laity.

Canon 20 — De flectendo genu.

Quoniam sunt quidam in die dominico genu flectentes, et in diebus Pentecostes: ut omnia in universis locis consonanter observentur, placuit sancto concilio stantes Domino vota persolvere.

Forasmuch as there are certain persons who kneel on the Lord's Day and in the days of Pentecost, therefore, to the intent that all things may be uniformly observed everywhere (in every parish), it seems good to the holy Synod that prayer be made to God standing.