The Second Ecumenical Council took place in Constantinople under Emperor Theodosius in 381. 150 Orthodox bishops participated in its activities - these were exclusively Eastern Fathers, therefore Rome did not immediately recognize the ecumenical authority of the Council. He presided at the Constantinople Council of St. Melentius of Antioch, and after his death at the beginning of St. Gregory the Theologian, later Archbishop Nektarios of Constantinople.
The Second Ecumenical Council finally rejected the Arian, semi-Arian and Macedonian heresies. It is connected with the statement of the creed, called Nikeotsaregradsky.
The Council issued an Epistle, which was subsequently divided into 7 canons. In the Pilot's Book, the 7th rule is divided into 2 canons, and thus 8 canons are obtained. Only the first 4 canons were included in the ancient Western collections; The last 3 were considered not published by the Council, but added later. Recognizing that Canon 3 was issued by the Council of Constantinople, the Roman Church rejects it. The reason for this is obvious. Canon 3 says: "Let the Bishop of Constantinople have the advantage of honor over the Bishop of Rome, because that city is the new Rome." It is known that in Rome the inequality of the honor of pulpits is associated not with the political significance of cities, but with the apostolic origin of the communities, and therefore the Roman, Alexandrian and Antioch churches, founded by the apostle Peter and his disciple Mark, were put in the first places in the diptych in antiquity. The bishops of Rome for several centuries stubbornly opposed the elevation of the see of the capital of Constantinople.
Rules of the Council of Ephesus
The III Ecumenical Council was convened in 431 in Ephesus under Emperor Theodosius II. 200 Fathers, mostly from the East, took part in the conciliar deeds. The Roman Bishop Celestine was represented by legates. Presiding over the Council was the Archbishop of Alexandria, St. Kirill. The Fathers of the Ephesian Council condemned the Christological heresy of Nestorius.
The council also issued several disciplinary decrees, from which 8 canons were subsequently compiled. The canonical collections, including the Book of Rules, also include the Epistle of the Third Council "to the Holy Council of Pamphylia about Eustathius, their former metropolitan."
The first 6 canons of the Council of Ephesus provide for punishments for bishops and clerics who adhere to the heresy of Nestorius, and canon 7 deals with how the Nicene faith should be kept intact.
In the presentation of Aristinus, this lengthy rule has the following form: “A bishop who preaches another faith, except for Nicaea, is deprived of his bishopric, and a layman is expelled from the Church. He who, in addition to the faith compiled by the Holy Fathers who gathered in Nicaea, offers another impious symbol for corruption and to the detriment of those who turn to the knowledge of the truth from Hellenism or Judaism, or from any heresy, if a layman should be anathematized, and if a bishop or cleric, he should be deprived of episcopacy and ministry in the clergy.
Subsequently, this canon was used by Orthodox polemists against the Latin distortion of the Nicetsaregrad symbol by adding filioque to it. According to Bishop Peter L "Juillier, for the first time this argument was put forward at the Ferrara-Florence Council in 1438 by St. Mark of Ephesus. Bishop Peter is not inclined to interpret this rule as an absolute prohibition of any changes in the Symbol. He writes about this: "You can , of course, to regret the addition made to the text of the Symbol in the West, but it is absolutely impossible in condemning this addition to refer to Canon 7 of the Council of Ephesus, the compilers of which had in mind not some kind of addition, but the compilation of a different formula "[ 1 ].
Finally, the last, 8th canon of the Council affirms the autocephaly of the Cypriot Church, which was disputed by the See of Antioch, which claimed jurisdiction over Cyprus.
The rules of the Council of Ephesus were not included in the canonical collections of the Western Church. In separate Latin manuscripts there are only fragments from council definitions, other than those that have received canonical authority in the East.
1. Peter (L "Yuilye), Bishop of New York. Disciplinary Proceedings of the first four Ecumenical Councils (translated from French). Typescript. MDA Library. 1982. S. 336. ^
IV Ecumenical Council 451
The acts of the IV Ecumenical Council were led by the Archbishops of Constantinople Anatoly, Maximus of Antioch and Juvenaly of Jerusalem, as well as the legates of the Pope. As Zonara wrote, “The 4th Holy and Ecumenical Council was during the reign of Marcian, when 630 Holy Fathers gathered in Chalcedon against Dioscorus, the primate of the glorious Alexandria, and Eutyches, the archimandrite of Constantinople, who, although they confessed our Lord Jesus Christ as consubstantial with the Father, but blasphemed regarding His incarnation and, avoiding the division of Nestorius, who brought in two sons, fell into another opposite evil.For it was ungodly taught that the two natures, Divine and human, after union merged completely into unity and became one nature, so that sufferings were assimilated to the Divine. Moreover, they said that the Lord also took on flesh that was not consubstantial with us, not formed from the Virgin Blood, but they imagined that He was incarnated in some ineffable and divine way, and invented other things. that our Lord Jesus Christ is perfect God and perfect Man in two natures sensible and uncomplicated" [ 1 ].
The basis of the Chalcedon dogma was the tomos of the Pope of St. Leo the Great, St. Flavian of Constantinople.
At its last meetings, the Council issued 27 canons, which were included in the "Synagogue" of John Scholasticus and in ancient Latin collections. At the same time, the Council adopted a decree on the advantages of the See of Constantinople, which at the end of the 5th century was included in the collection of canons of the Council of Chalcedon as its 28th canon. This collection also included excerpts from the acts of the fourth meeting of the Council and were designated as canons 29 and 30 of the Council.
In Western canonical collections, only 27 canons of the IV Ecumenical Council are given. Canon 28, on the prerogatives of the Bishops of Constantinople, was already disputed at the Council itself by the Roman legates, just as Rome rejected Canon 3 of the Second Ecumenical Council, to which reference was made in canon 28.
“... We also determine and decide the same about the advantages of the most holy Church, then Constantinople, the new Rome,” canon 28 says after referring to canon 3 of the II Ecumenical Council. 150 the most God-loving bishops, on the same impulse, granted equal privileges to the most holy throne of the new Rome, rightly arguing that the city, which received the honor of being the city of the king and the synclite, and having equal advantages with the old royal Rome, will be exalted in church affairs like that, and there will be a second by him."
The first canon of the Council of Chalcedon approved the rules of the previous Councils: "From the Holy Fathers, at every Council, until now, we have recognized the rules of observance as just." According to Bishop Peter L'Huillier, "this decision is not at all, as one might think from its laconic formula, an expression of a general principle according to which all rules issued by previous Councils should be observed. It has to do with a collection that gradually took shape in the East and whose normative authority was already recognized in practice. The Council of Chalcedon affirms this reception on the part of the Church" [ 2 ].
This collection, Bishop Peter L "Huillier believes, included the rules of the First Nicaea, Ancyra, Neocaesarea, Gangra, Antioch and, probably, Laodicea Councils, as well as the message of the Constantinople Council of 381, which was not yet divided into separate canons [ 3 ].
1. The rules of the saints Apostle ... Vol. 2. S. 127. ^
2. Peter (L "Yuil'e), Bishop of New York. Decree. Op. P. 145. ^
3. See ibid. pp. 419-424. ^
Rules of the Council of Trullo
The 5th and 6th Ecumenical Councils dealt exclusively with dogmatic issues, and no disciplinary rules were issued. But 10 years after the VI Ecumenical Council, on September 1, 691, at the invitation of Emperor Justinian II, 227 Fathers, headed by the Patriarchs of Constantinople, Alexandria, and Antiochia, gathered in the palace chamber of Trulla. Jerusalem and the legate of the Pope. The council sat for exactly one year, until August 31, 692, and devoted its acts to ecclesiastical disciplinary issues.
The 102 canons of this Council, called the Fifth-Sixth, in the Orthodox Church have the authority of the rules of the Ecumenical Council. The legate of the Pope, Archbishop Basil of Gorty, signed the acts of the Council. When at the VII Ecumenical Council the rules of the Council of Trullo were mentioned as canons of the VI Ecumenical, the Roman legates did not object. Pope Adrian I, in a letter to Patriarch Tarasius of Constantinople, expressed recognition of these canons. In the medieval era, Pope Innocent III mentions Canon 82 of the Council of Trullo as a canon of the Sixth Ecumenical Council. Many of the rules of the Council of Trullo were included in the classic canonical collection of the Catholic Church - Gratian's Decree.
However, in modern times, Roman Catholic canonists and patronologists (Gergenrether, Hefele, Pitra) began to reject the universal authority of these rules. Hefele in his "History of Councils" wrote that "only by mistake, the Latins also sometimes attributed the canons of this council to the VI Ecumenical Council" [ 1 ]. The reason for such skepticism about the rules of the Council of Trullo is, of course, not an imaginary historical error - the history of the origin of these rules was well known in antiquity - but that a number of canons of the Council of Trullo are directed against the practice of the Roman Church. In canon 13, obligatory celibacy for deacons and presbyters is condemned, in canon 55 - fasting on Saturday, in canon 73 - the mark of the cross on the ground, trampled underfoot.
The Trullo Council sums up the law-making of the Church during the era of the Ecumenical Councils. In his 2nd canon, he lists the canons adopted at the Ecumenical and local Councils, as well as the canons of the Holy Fathers. In the first place in the list of canons are "eighty-five canons, betrayed to us in the name of the holy and glorious apostles."
1. Hefele. Conciliengeschichte. bd. 111. S. 382. ^
II Council of Nicaea
This Council was convened by Empress Irina in 787 and sat under the chairmanship of Patriarch Tarasius of Constantinople. Balsamon wrote about him: "The Holy and Ecumenical Sixth Council was in 6296, indiction 11, in the reign of Constantine and his mother Irene (and this Constantine was the son of Leo, the son of Kopronimov), when 367 Holy Fathers gathered for the second time in Nicea Bithynska against iconoclasts or slanderers of Christianity. He decided to bow and reverently kiss icon images" [ 1 ].
The council supplemented by that time the canonical code already formed in its basis with 22 rules. The Western Church accepted them only at the end of the 9th century, when they, together with the acts of the Council, were translated into Latin by the librarian of Pope John VIII, Anastasius.
1. The rules of the saints Apostle ... Vol. 2. S. 299. ^
Rules of Local Councils
Two Local Councils, whose rules were included in the canonical code of the Orthodox Church, took place before the First Ecumenical Council. The first of these, Ancyra, was convened between Easter and Pentecost 314 in the main city of the Galatian province. Zonara wrote about him: “At this Council the Holy Fathers gathered, among whom Vitalius, Bishop of Syrian Antioch, Agricolaus, Bishop of Caesarea of Cappadocia, and Martyr Basil, Bishop of Amasia, were the most important. During the persecution against Christians, when many could not endure the torment to the end , but yielded to the tormentors and offered sacrifices to idols, then some of those repented and came to the Church to repent, the question arose of how those who renounced Christ should be accepted, and this Council laid out rules about them "[ 1 ].
According to Bishop Peter L "Juillier, the 19 canons adopted in Ancyra, in the ancient and new canonical collections, are joined by 6 canons, called the rules of the Council of Ancyra, - rules 20-25, which were adopted at the Council in Caesarea Cappadocia, held in the same 314. Information about the Council of Caesarea and its rules are preserved in ancient Latin, Syriac and Armenian manuscripts.
The unification of the rules of these two Councils was facilitated both by the chronological proximity of the Councils, and the geographical proximity of Ancyra and Caesarea, as well as the fact that out of the twenty Fathers of the Caesarean Council, five participated in the deeds of the Council of Ancyra [ 2 ].
According to Zonara, “The Council that took place in Neocaesarea, in the Pontic region, is the second after Ancyra, but older than the others and the First Ecumenical Council itself, which was in Nicaea. The Holy Fathers who gathered at it, among whom was the holy martyr Basil, bishop Amasia, they proclaimed rules for the church dispensation ... "[ 3 ].
Vitalius of Antioch presided at the Neo-Caesarean Council, and since he died in 319, this Council could take place no later than 319. The Neo-Caesarean Council has fifteen canons.
The Gangra Council took place in the middle of the 4th century; around 340, according to Bishop Nicodemus (Milash) [ 4 ], in 343, according to Bishop Peter L "Juillier [ 5 ], between 362-370, according to the dating of Professor A.S. Pavlova [ 6 ].
About the actions of the said Council, Zonara wrote: “The council that was in Gangra, the Paphlagonic metropolis, was after the First Council of Nicaea against Eustathius and like-minded people who, slandering legal marriage, said that none of those who were married had any hope of salvation from God… They also commanded to fast on Sundays, but they rejected the fasts established in the Church, abhorred meat, and in the homes of married people they did not want to pray or take communion, they turned away married priests and despised as unclean those places in which martyrdoms were located. the remains, and condemned those who had money and did not give it away, as if salvation was hopeless for them. So, against them, the Holy Fathers, having gathered, outlined the placed rules, for which reason they attached an anathema to each rule ... "[ 7 ]. These rules, pronounced against the Eustathians by the Gangra Council - 21.
They are followed in the canonical collection by the 25 Canons of the Council of Antioch. Traditionally, starting from the 5th century, these rules were attributed to the Synod "for renewal", held in 341 on the occasion of the consecration of the new "Golden" church in Antioch, under the chairmanship of Plaketus, Bishop of Antioch. But the said Council, which condemned St. Athanasius, had a semi-Arian direction. Establishing the ownership of the rules generally accepted in the Church would present a difficult ecclesiological problem. However, according to Bishop Peter L "Juillier, in reality, these twenty-five canons belong to the Antioch Council of 330 [ 8 ]
In our time, the Catholic canonist P.P. Joanna. According to him, canons 4, 12 and 15 of the Council of Antioch "were drawn up against Athanasius in order to exclude the possibility of an appeal to Rome on his part" [ 9 ].
The proximity of many canons of the Council of Antioch and the Canons of the Holy Apostles in content gives reason to most Western scholars and some Russian canonists and church historians to find the source of the Apostolic Canons in the canons of the Council of Antioch. Meanwhile, a comparative analysis of texts similar in content to the canons proves that the Apostolic Canons belong to a more ancient era.
Rome initially rejected the canons of the Council of Antioch, but over time its attitude towards them changed. In 534, Pope John II, in a letter to Caesarius of Arelat, referred to the 4th and 15th canons of the Council of Antioch.
After the Canons of the Council of Antioch, 60 Canons of the Council of Laodicea are placed in the canonical code. About them, Bishop Peter L "Huillier writes: "There is no doubt that a certain Council really met in this city, for Theodoret speaks of the Council in Laodicea in connection with the question of the veneration of angels. It is this question that is dealt with in rule 35. This meeting seems to have taken place in the second half of the fourth century. Such an idea is suggested by the picture of the general state of ecclesiastical discipline, which is reflected in the canons. Undoubtedly, here we are dealing with compilation. According to the first words of the canons, two series of rules can be distinguished: the first 19 begin with the formula "περι τον", while the others "οτι ον δει" (rights 20-45 and 49-59), or with the words "οτι δει (rights 46-48). There are also doublets, such as rules 10 and 31; 9 and 34 ... In the second set of rules, one can notice a great similarity between rules 22 and 43; this is the result of complex stratification. Many rules are formulated in an extremely laconic way. All this data suggests that before us a summary of the Phrygian ecclesiastical legislation as of the second half of the 4th century" [ 10 ].
The Council of Constantinople in 394, in whose acts the archbishops of Constantinople Nectarios, Theophilus of Alexandria and Flavian of Antioch and 17 other bishops, and 17 other bishops, took part, issued a decree stating that the trial of two or three bishops was not enough for the deposition of a bishop, but the verdict of the council of many or all the bishops of the region was required. This decree was included in the canonical corpus.
Three Councils of Constantinople of the 9th century are connected with the name of Patriarch Photius: 861, 869 and 879. The first of them, double, held in the church of St. The apostles, in the presence of Emperor Michael III, papal legates and 318 bishops, approved the election of Photius to the Patriarchal see and the deposition of St. Ignatius. The Council of 869, at the insistence of the pope, canceled the decision of the previous Council and announced the deposition of St. Photius and the restoration of Ignatius at the metropolitan pulpit. The Constantinople Council of 879 was convened in the church of St. Sofia. It was chaired by the restored Patriarchal dignity of St. Photius, after the death of St. Ignatius. 383 Fathers of the Eastern and Western Church participated in the Council. The Council restored the interrupted communion between the Eastern and Western Churches.
Each of these Councils issued canons. The Catholic Church recognizes the Council of 869 as VIII Ecumenical. On the contrary, the Orthodox Church attaches canonical significance only to the rules of the Double Council and the Council in the church of St. Sophia, rejecting the council of 869. Some Orthodox theologians and church historians, in particular Archbishop Vasily (Krivoshein) of Brussels, equate the Council of Constantinople of 879 with the Ecumenical Councils [ 11 ]. The two-fold Council issued 17, and the Council in the church of St. Sofia - 3 rules.
1. Rules of the Holy Local Councils with interpretations. Issue. L M., 1912. S. 5. ^
2. See: Peter (L "Yuil'e), Bishop of New York. Op. op. pp. 419-420. ^
3. Rules of the Holy Local Councils with interpretations. Issue. 1. S. 58. ^
4. Nicodemus, Bishop of Dalmatia. Decree. op. S. 100. ^
5. See: Peter (L "Yuil'e), Bishop of New York. Decree. Op. P. 421. ^
6. Pavlov A.S. Decree. op. S. 52. ^
7. Rules of the Holy Local Councils with interpretations. Issue. 1. S. 84. ^
8. See: Peter (L "Yuil'e), Bishop of New York. Decree. Op. P. 422. ^
9. P. P. Joannou. Pape, concile et patriarches dans la tradition canonique yuisqu "au IX siecle. Roma, 1962. P. 100-101. ^
10. Peter (L "Yuil'e), Bishop of New York. Decree. Op. P. 422. ^
11. See: Theological writings. Collection 4. M. 1968. S. 12-13. ^
Rules of the Holy Fathers
In addition to the canons of the Holy Fathers of the pre-Nicene era, the canonical code includes the canons of 9 more Fathers mentioned in the 2nd canon of the Trullo Council: Sts. Athanasius the Great, Basil the Great, Gregory the Theologian, Gregory of Nyssa, Amphilochius of Iconium, Cyril of Alexandria, Gennady of Constantinople, as well as Timothy and Theophilus of Alexandria and the Canonical Epistle of St. Tarasius of Constantinople, who lived after the Council of Trullo.
St. Athanasius the Great (†372), a fighter for the Nicene faith, called the father of Orthodoxy, the author of a number of dogmatic, apologetic and polemical works. The canonical code includes three of his epistles: to the monk Ammun about the involuntarily defiled (356), to Bishop Rufinian about joining the Church of those who had fallen away earlier in heresy (370) and the "Epistle on the Feasts" (367), in which a list of sacred books is given.
Of particular importance for ecclesiastical law are the rules of St. Basil the Great (†379) St. Basil grew up in a Christian family and received his education in Athens. After a pilgrimage to the monasteries of Egypt, Syria, Palestine and Mesopotamia, the saint retired with his friend St. Gregory of Nazianzus in a desert place, from where in 370 he was called to the episcopal service in Caesarea Cappadocia. St. Basil led the Orthodox bishops of the Pontic diocese and the entire East in the struggle against the Arian and semi-Arian heresies. The dogmatic creations of Basil the Great, as well as the creations of Sts. Athanasius and Gregory the Theologian, served as the basis of Orthodox Trinitarian theology.
The canonical code includes 92 canons of St. Vasily. The 16 first canons make up his First Canonical Epistle to St. Amphilochius of Iconium; Rules 17-85 - Second, and Rule 86 - Third Epistle to St. Amphilochia. Canon 87 is an epistle to Bishop Diodorus of Tarsus, canon 88 is an epistle to Gregory the Presbyter, canon 89 is to chorepiscopes, canon 90 is to bishops subordinate to him, finally, canons 91 and 92 are taken from Basil the Great's work "On the Holy Spirit". Canons of St. Basil were the first of the patristic canons to be included in canonical collections. The content of these rules covers various aspects of church life, among them there are especially many penance rules. They define various punishments for sins: apostasy, murder, fornication.
St. Gregory of Nyssa (†395), the younger brother of Basil the Great, is known for his amazing theological and philosophical education and zeal in defending the truth from false teachings. St. Gregory of Nyssa took part in the Second Ecumenical Council and in the Council of Constantinople in 394. One of his writings - "Epistle to Bishop Lithonius of Melitino" - was included in the canonical collections. The epistle is divided into 8 rules, in which St. Gregory, relying on the excellent knowledge of the human soul, determines the penances imposed for the healing of sinful passions.
From the works of the great Father of the Church, friend of St. Basil of Caesarea, Gregory the Theologian (1389), a list of the Holy Books of the Old and New Testament written in verse was included in the canonical code.
Similar content is contained in the letter of St. Amphilochia of Iconium (†395) to Seleucus, included in the Canonical code.
Timothy, Archbishop of Alexandria, disciple of St. Athanasius, died in 385. He participated in the acts of the II Ecumenical Council. Little is known about his life, he is not numbered among the saints. The set of church rules included 18 of his answers to questions from bishops and clerics.
14 Canons of the Archbishop Theophilos of Alexandria, who was not glorified by the Church, were included in the canonical code. Archbishop Theophilus is known as the persecutor of St. John Chrysostom. The general church recognition of his rules is based, of course, not on his personal merits, but on the fact that, as the primate of the ancient, glorious and great Alexandrian Church, he was the spokesman for her tradition. The Alexandrian theological school in the II-IV centuries surpassed all other church schools in its learning. The Alexandrian see partly owes its high prestige to it. Apparently, this authority is connected with the fact that among the 13 Fathers, whose canons were included in the canonical code, six were Bishops of Alexandria: Sts. Dionysius, Peter, Athanasius, Cyril, as well as Timothy and Theophilus.
Nephew of Theophilus, St. Cyril of Alexandria (†444) was a defender of Orthodox Christology against the Nestorian heresy. Jealousy of St. Cyril on the truth was of decisive importance for the outcome of the Third Ecumenical Council. The canonical code includes his letters to the archbishop of Antioch Domnus, divided into 3 canons, and to the bishops of Libya and Pentapolis, divided into 2 canons.
The canonical collections also contain the epistle of Archbishop Gennady (†471) together with the Fathers of the Council of Constantinople of 459 on simony and the epistle of St. Tarasius, Patriarch of Constantinople (†809), to Pope Adrian, dedicated to the same evil - simony.
The message of St. Tarasius completes the main canonical code of the Orthodox Church.
An addition to it is the "Canonicon" of St. John the Faster (†595), which, in later revision by Hieromonk Matthew Vlastar, became a guide for confessors. This manual is included in the Greek canonical collections "Pidalion" and "Athenian Syntagma". The "Canonicon" of John the Faster partially served as the basis for the "Nomocanon" under the Slavonic "Big Trebnik" [ 1 ].
The Pidalion, the Athenian Syntagma, and the Pilot's Book contain (but in different quantities) the canons of Patriarch St. Nicephorus the Confessor (†818). These canons are usually considered as an addition to the Canonical Code.
1. See: Pavlov A. Nomocanon at the Big Trebnik. M., 1897. S. 39-40. ^
REGULATIONS OF THE HOLY Ecumenical FOURTH COUNCIL OF CHALCIDO
1. From the holy fathers, at every Council, until now, we have recognized the rules to be observed as fair.
2. If a bishop ordains for money, and converts unsalable grace into sale, and for money he or she appoints a bishop, or a chorepiscop, or a presbyter, or a deacon, or anyone else from those who are in the clergy, or promotes an steward or ekdik for money, or paramonaria, or in general to any church position, for the sake of his vile profit: such being convicted, as if he had encroached on this, let him be subject to deprivation of his own degree; and let the one appointed by no means use a purchased ordination or production, but let him be a stranger to dignity, or a position that he received for money. If someone appears as a mediator in such a vile and lawless bribe, then this one, if he is from the clergy, let him be deposed from his degree, if he is a layman, or a monastic, let him be anathematized.
3. It has come to the attention of the Holy Council that some of those belonging to the clergy, for the sake of vile profit, take on someone else's property, and arrange worldly affairs, neglect God's service, and wander around the houses of worldly people, and accept assignments on estates, out of greed. Therefore, the holy and great Council determined that henceforth no one, neither a bishop, nor a clergyman, nor a monastic, should take at the mercy of estates, and should not enter into disposal of worldly affairs; unless, according to the laws, he will be called to the inevitable guardianship of minors, or the bishop of the city will instruct someone to take care of church affairs, or of orphans, and helpless widows, and of persons who especially need to be given church help, for the fear of God. And if anyone dares to transgress this definition in the future, let him be subjected to ecclesiastical punishment.
4. Truly and sincerely passing the monastic life, let them be honored with decent honor. But since some, for the sake of appearance, using monastic clothes, destroy churches and civil affairs, arbitrarily wandering around the city, and even attempt to form monasteries for themselves: it is judged that no one builds anywhere, and does not found a monastery, or prayer house, without permission of the bishop of the city. But monastics, in every city and country, let them be in subjection to the bishop, keep silence, let them only fast and pray, being constantly in those places in which they renounced the world, let them not interfere either in church or in everyday affairs. , and let them not take part in them, leaving their monasteries: except when this is allowed by the bishop of the city, according to necessary need. Let no slave be accepted as a monk in monasteries without the will of his master. To the one who transgresses our definition, we have determined to be a stranger to the fellowship of the Church, so that the name of God is not blasphemed. However, the bishop of the city should have due care for the monasteries.
5. About bishops, or clerics, passing from city to city, it is reasoned that the rules laid down by the holy fathers would remain in their force.
6. It is resolutely not to ordain anyone, neither to the presbyter, nor to the deacon, to any degree of the church rank, except with the appointment of the one who is ordained specifically to the church of the city, or rural, or to the martyr's church, or to the monastery. Concerning those who are ordained without an exact appointment, the Holy Council determined: their appointment should be considered invalid, and they should not be allowed anywhere to serve, to the shame of the one who placed them.
7. Those who were once appointed to the clergy, and monks, we determined not to enter either military service or the worldly rank: otherwise they dared to do this, and did not return with repentance to what they had previously chosen for God, to be anathematized.
8. Let the clergy at almshouses, monasteries and martyr's churches, according to the tradition of the holy fathers, be under the authority of the bishops of each city, and let them not, out of insolence, be torn out of the control of their bishop. And those who dare to violate this decree, in any way, and disobey their bishop, if there are clerics: let them be punished according to the rules; but as for the monastics, or the laity: let them be excommunicated from the communion of the Church.
9. If a cleric with a cleric has a court case: let him not leave his bishop, and let him not run to secular courts. But first, let him do his work with his bishop, or, at the pleasure of the same bishop, let those elected by both parties draw up a court. And whoever acts contrary to this: let him be punished according to the rules. But if a cleric has a court case with his own or with another bishop: let him be judged in the regional Council. If, however, the bishop or cleric has displeasure against the metropolitan of the region: let him address either the exarch of the great region, or the throne of the reigning Constantinople, and let him be judged before him.
10. It is not allowed for a cleric to be listed in the churches of two cities at the same time: in the one to which he was initially ordained, and in the one to which he passed, as if more, out of a desire for vain glory. Those who do this should be returned to their own church, to which they were originally ordained, and there only to serve them. But if anyone is transferred from one church to another: let him have no part in what belongs to the former church, such as in martyr's churches dependent on it, or in almshouses, or in hospices. And those who dare, after the decision of this great and ecumenical Council, to do something that is now forbidden, the holy Council determined to depose from their degree.
11. To all the poor, and those who require help, we have determined, according to their poverty, to go with peaceful only church letters, and not with representative letters. Poniere representative letters should be given only to persons who are in doubt.
12. It has come down to us that some, contrary to church decrees, having resorted to the authorities, by means of pragmatic letters, cut a single region into two, as if from this in a single region to two metropolitans. Therefore, the Holy Council determined that the Bishop no longer dare to do anything of the kind. For he who attempts this will be cast down from his degree. But the city, which, according to royal letters, is honored by the names of the metropolis, be content with the sole honor, as the bishop who manages its church, with the preservation of his own rights of a true metropolis.
13. Alien and unknown clerics in another city, without a representative diploma from their own bishop, are by no means to serve anywhere.
14. After all, in some dioceses, readers and singers are allowed to marry: this was determined by the holy Council, so that none of them would be allowed to marry a non-believer; so that those who have already given birth to children from such a marriage, and who had previously baptized them with heretics, should bring them into communion with the Catholic Church: and those who did not baptize them could not baptize them with heretics, nor marry them with a heretic, or a Jew, or a pagan; except in such a case only, when a person combined with an Orthodox person promises to convert to the Orthodox faith. And whoever transgresses this determination of the holy Council, let him be subject to penance according to the rules.
15. To appoint a wife to the deaconess, not earlier than forty years of age, and, moreover, after a thorough test. But if she has received the laying on of hands and has been in service for some time, she will enter into marriage: such as she who offended the grace of God, let her be anathematized, along with the one who has copulated with her.
16. A virgin who has consecrated herself to the Lord God, as well as monastics, are not allowed to enter into marriage. But if those who do this are found, let them be deprived of the fellowship of the Church. However, we determined the local bishop to have full authority in showing such philanthropy.
17. In each diocese, as in villages or suburbs, existing parishes must invariably remain under the authority of the bishops in charge of them: and most of all, even for thirty years, they undoubtedly had them in their jurisdiction and management. But if there has been, or will be, some dispute about them no later than thirty years: then let those who consider themselves offended be allowed to start a case about this before the regional Council. And if anyone is offended by his metropolitan: let him be judged before the exarch of the great region, or before the throne of Constantinople, as it was said above. But if the city is again built by the royal power, or if the city will be built in the future, then the distribution of church parishes should follow the civil and zemstvo order.
18. The formation or conspiracy of an assembly, like a crime, is completely forbidden by external laws: how much more must it be forbidden in the Church of God, so that this does not happen. If some of the clergy, or monastics, turn out to be obliging each other with an oath, or constituting an assembly, or building covens to bishops, or to their companions: let them be completely cast down from their degree.
19. It has come to our ears that in the regions there are no rules established by the Council of Bishops, and from this many church matters that require correction remain neglected. Therefore, the Holy Council determined, in accordance with the rules of the holy fathers, that in each region the bishops meet together twice a year, where the bishop of the metropolis appoints, and correct everything that is revealed. And to the bishops who do not come to the Council, although they are in their cities, and, moreover, are in good health, and are free from all necessary and urgent occupation, brotherly to say the word of prohibition.
20. Clerics assigned to a church are not allowed, as we have already decreed, to be assigned to a church in another city, but they must be content with the one in which they were initially awarded service, with the exception of those who, having lost their fatherland, have of necessity moved to another church. But if a bishop, after this determination, receives a cleric who belongs to another bishop, then it is destined for us to be out of the communion of the church both with the received one and the one who has received it, until the cleric who has crossed over returns to his church.
21. From clerics or laity who denounce bishops or clerics, do not accept the denunciation simply and without research: but first investigate public opinion about them.
22. It is not allowed for clerics, after the death of their bishop, to plunder things that belonged to him, as this is also forbidden by ancient rules. Those who do this are in danger of being deposed from their degree.
23. It has come to the attention of the holy Council that some of the clergy and monastics, having no instructions from their bishop, while others, even having been excommunicated by him from the communion of the Church, come to the reigning city of Constantinople, and in it they live for a long time, creating confusion, and disturbing the church order, and even the houses of some are upset. For this reason the holy Council determined: firstly, by means of the ekdik of the most holy Church of Constantinople, to remind them that they should depart from the reigning city. If, however, the same deeds will shamelessly continue: then remove them from the onago and unwillingly, through the same ekdik, and return them to their places.
24. Once consecrated, by the will of the bishop, monasteries to remain monasteries forever: to keep their belongings, and henceforth not to be such worldly dwellings. Those who allow this to be, yes, are subject to punishment according to the rules.
25. Inasmuch as some metropolitans, as it has become clear to us, do not take care of the flocks entrusted to them, and postpone the appointments of bishops: for this reason the Holy Council determined that the appointments of bishops should be made in the course of three months; unless unavoidable necessity compels us to prolong the time of delay. He who does not do this is subject to church penance. In the meantime, let the income of the dowager church be kept intact by its steward.
26. Inasmuch as in some churches, as it has become known to us, bishops administer church property without stewards: for this reason, it is destined for every church that has a bishop to have an steward from its own clergy who would manage church property, according to the will of its bishop: so that church dispensation does not without witnesses, so that her property would not be wasted from this, and so that no reproach would fall on the priesthood. But if anyone does not do this: such is guilty of the Divine rules.
27. Those who kidnap wives for matrimony, or assist, or consent to the kidnappers, the holy Council determined: if there are clerics, depose from their degree; even the laity, anathematize.
28. In everything following the determinations of the holy fathers, and recognizing the canon now being read of one hundred and fifty most God-loving bishops who were in the Cathedral in the days of the pious memory of Theodosius, in the reigning city of Constantinople, the new Rome, we also define and decree the same thing about the advantages of the most holy Church of the same Constantinople , new Rome. For the throne of old Rome, the fathers decently gave advantages: because it was a reigning city. Following the same impulse, one hundred and fifty God-loving bishops presented equal advantages to the most holy throne of the new Rome, rightly judging that the city, which received the honor of being the city of the king and the synclite, and having equal advantages with the old royal Rome, will be exalted in church affairs like that, and will be the second one. Therefore, only the metropolitans of the regions of Pontus, Assia, and Thrace, as well as the bishops of the foreigners of the above regions, are supplied from the above-mentioned most holy throne of the most holy Church of Constantinople: each metropolitan of the above-mentioned regions, with the bishops of the region, must appoint diocesan bishops, as prescribed by Divine rules. And the very metropolitans of the aforementioned regions should be appointed, as it is said, by the Archbishop of Constantinople, according to the command of the consonant, according to the custom of election, and on the presentation of an onago to him.
29. It is sacrilege to degrade a bishop to the rank of presbyter. If, however, some righteous reason removes him from the episcopal work, then he should not occupy the presbyter's place either. But if, without any fault, he is removed from his dignity, then let him be restored to the dignity of a bishop.
30. Inasmuch as the most reverent bishops of Egypt have postponed for the present the signing of the epistle of the most holy Archbishop Leo, not as if opposing the Catholic faith, but representing the custom existing in the Egyptian region, not to do anything of this kind without the permission and determination of their bishop, and ask them to postpone until the appointment of the future bishop the great city of Alexandria: for this reason, we recognized it as a righteous and philanthropic deed, to leave them in their dignity in the reigning city, and to give them urgent time until the appointment of the archbishop of the great city of Alexandria. Therefore, while remaining in his dignity, let them present guarantors, if this is possible for them, or let doubt be averted by an oath.
From the book Ecumenical Councils author Kartashev Anton Vladimirovich From the book of the Rules of the Holy Orthodox Church with interpretations author Milos Bishop NikodimRules of the Holy First Ecumenical Council, Nicaea Rule 1 If someone in illness has been taken away by doctors by doctors, or who has been castrated by barbarians: let such one remain in the clergy. But if, being healthy, he castrated himself: such, even though he was numbered among the clergy, should be excluded, and
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From the author's bookRules of the II Ecumenical Council The II Ecumenical Council was held in Constantinople under Emperor Theodosius in 381. 150 Orthodox bishops participated in its activities - these were exclusively Eastern Fathers, therefore Rome did not immediately recognize the ecumenical authority of the Council.
After the condemnation of the heresy of Nestorius, who shared natures in the Son of God, a new heresy appeared, preached by Archimandrite Eutyches of Constantinople. In contrast to Nestorius, Eutyches merged two natures in the Son of God. He received support in Alexandria from Bishop Dioscorus, successor of St. Kirill. A council to judge this heresy was convened by the emperor Marcian and the pious empress Pulcheria in 451 at Chalcedon, in Bithynia. The number of its participants was especially large - 630 bishops. Bishop Anatoly of Constantinople presided. The Bishop of Rome, Leo the Great, was represented by two bishops, Paschasinus and Lucinsius and others. Leo and St. Cyril of Alexandria, who, although absent, were his spiritual leaders. The council issued 30 canons. However, only 27 canons are given in the Western canonical collections, because the Roman legates objected to the 28th canon. Rome finally recognized the second place for Constantinople only in connection with the union at the Council of Florence.
1. We recognized it as fair to observe the rules of the Holy Fathers, which have been set forth at every Council until now.
Wed 6 Universe 2; 7 Universe one; Karf. one.
2. If a certain bishop performs ordination for money, and converts unsalable grace into sale, and for money he or she appoints a bishop, or a chorepiscop, or a presbyter, or a deacon, or someone else from those listed in the clergy, or for money he makes an steward, eudik (an intercessor for the poor and those suffering from injustice), paramonaria (panomar, at sacred places for the protection of those who come) or in general to any church position, for the sake of his vile profit: such being convicted for having encroached on it, let him be subject to deprivation own degree; and let the one appointed by no means use purchased ordination or production, but let him be a stranger to dignity, or a position that he received for money. If someone appears as a mediator in such a vile and lawless event, then he, if from the clergy, will be deposed from his degree, but if he is a layman or a monastic, let him be anathematized.
See explanation 29 Apost. Rules and parallel rules specified there.
3. It has come to the attention of the Holy Council that some of those who belong to the clergy, for the sake of vile profit, take on the ransom of other people's property and arrange worldly affairs. They neglect the service of God, but they wander through the homes of worldly people, and out of greed they accept assignments for estates. Therefore, the holy and great Council determined that henceforth no one - neither a bishop, nor a clergyman, nor a monastic - should take at the mercy of estates, and should not enter into disposal of worldly affairs - unless, according to the laws, he will be called to the inevitable guardianship of minors, or the bishop of the city He will instruct someone to take care of church affairs, or orphans, and helpless widows, and people who especially need to be given church help, for the fear of God. If anyone dares to transgress this definition in the future, then such a one will be subjected to ecclesiastical punishment.
This rule essentially repeats the requirement of 81 Ap. rules that all the attention of the clergy be directed to the service of the Church and that they should not be distracted by commercial enterprises from their direct duties. Wed 4 Universe 7; 7 Universe 10; Karf. nineteen; Dvukr. eleven.
4. Truly and sincerely passing the monastic life, let them be awarded decent honors. But since some, for show, using monastic clothes, arbitrarily wandering around the cities, upset churches and civil affairs, and even attempt to create their own monasteries for themselves: it is decided that no one builds anywhere, and does not found a monastery, or a prayer house without the permission of the bishop of this city. Monastics, however, in every city and country, let them be in subjection to the bishop, let them keep silence, let them attend only to fasting and prayer, being incessantly in those places in which they renounced the world, let them not interfere either in church or in everyday affairs. , and let them not take part in them, leaving their monasteries: except when this is allowed by the bishop of the city, according to the necessary need. Likewise, let no slave be accepted into monasticism in monasteries without the will of his master. Whoever violates this decision of ours, we determined to be a stranger to church fellowship, so that the name of God would not be blasphemed. However, the bishop of the city should have due care for the monasteries.
Some of the abuses of the Eutychian monks, who disobeyed their bishop on suspicion of him being Nestorian, gave rise to the present canon at the suggestion of the emperor Marcian. According to him, monastics should be subject to their bishop, without showing any self-control. Wed 6 Universe 41, 42, 43, 45, 46, 49; 7 Universe 17 and 21; Double 1.
5. Regarding bishops or clergy who pass from city to city, it is decided that the rules laid down by the holy fathers should remain in their force.
Wed Ap. 14 and 15 with explanation and parallel rules.
6. It is resolutely not to ordain anyone - neither to the presbyter, nor to the deacon, to any degree of church rank - except with the appointment of the ordained to a particular church: urban, rural, to a martyr's church, or to a monastery. As for those ordained without an exact appointment, the holy Council determined: to regard their appointment as invalid, and not to allow them to serve anywhere - to the shame of the one who appointed them.
It is important to note that an ordination performed by a canonical bishop and in the correct order may be invalid if it does not comply with the rules of church order. A similar case is recorded in Antioch. 13. This refutes the Catholic teaching about the validity of any ordination, if only it is performed according to the correct order and with the appropriate intention. Any illegal ordination, as violating the law of the Church, becomes a personal matter of the one who performs it, and not an act representing the whole Church. For the same reason invalid, i.e. graceless are the rites of heretics and schismatics, cut off from the grace-filled unity of the Church. Wed 1 Universe 15 and 16.
7. Once placed in the clergy, as well as monks, we determined not to enter either military service or the secular rank: otherwise they dared to do this, and did not return with repentance to what they had previously chosen for God, to be anathematized.
Wed Ap. 6 with explanation and parallel rules.
8. Let the clergy at almshouses, monasteries, and martyr's churches, according to the tradition of the Holy Fathers, be under the authority of the bishops of each city, and let them not, out of insolence, separate themselves from the control of their bishop. But those who dare to violate this decree, in any way whatsoever, and who do not obey their bishop, if there are clerics: let them be punished according to the rules; if monastics or laity: let them be excommunicated from church communion.
The rule refers to "the tradition of the holy fathers," i.e. for example of antiquity, demanding observance of subordination to the bishop. Listing at first also the various positions of clergy, at the end of its canon indicates sanctions also for monastics and laity who leave submission to their bishop "in any way whatsoever." It is therefore very important in determining the hierarchical order in church government. Wed 1 Universe 15 and 16; 4 Universe 6 and 10.
9. If a certain cleric has a court case with another cleric: let him not leave his bishop and let him not run to secular courts. But first, let him do his work with his bishop, or, with the consent of the same bishop, let those elected by both parties draw up a court. And whoever acts contrary to this: let him be punished according to the rules. But if a cleric has a court case with his own bishop or with another bishop: let him be judged in the regional council. If the bishop or cleric has displeasure with the metropolitan of the region: let him address either the exarch of the great region, or the throne of the reigning Constantinople, and let him be judged before him.
The Church has always disapproved of any appeal of believers in their disputes to a civil court. In particular, a court case between clerics, according to this canon, should be dealt with by an ecclesiastical court according to instances. In the first instance, with the permission of the bishop, both parties may choose their own judges by way of arbitration. If a cleric sues his bishop, then he must apply to the court of the metropolitan of the region, and if he is dissatisfied with the court of the metropolitan, he can apply to the "exarch of the great region" or to the Patriarch of Constantinople. It is noteworthy that the Pope, as the highest authority, is not mentioned here. It remained so for the West. The term "exarch" means a representative of a large ecclesiastical region, presiding in the regional Council, i.e. First of all, the Patriarch. Wed Ap. 74; 1 Universe 5; 2 Universe 6; 4 Universe 17; Antioch. 14, 15 and 20; Karf. 11, 28, 117, 136.
10. It is not allowed for a cleric to be listed in the churches of two cities at the same time: in the one to which he was initially ordained, and in the one to which he passed, as the greater one, out of a desire for vain glory. Those who do this should be returned to their own church, to which they were initially ordained, and let them serve only there. If someone is transferred from one church to another: this one has no part in the former church belonging to him, as well as in the martyr's churches that depend on it, or in almshouses, or in hospices. And those who, after the decision of this great and ecumenical Council, dare to do something now forbidden, the holy Council has determined to depose from their degree.
Wed Ap. 12 with interpretation and parallel rules.
11. To all the wretched and those in need of help, we determined, according to their poverty, to go only with peaceful church letters, and not with representative letters, because representative letters should be given only to persons who are in doubt.
A peace letter is a certificate to a clergyman that he is trustworthy, not under trial and not under investigation. It was given to people who were on their way. Letters of peace were also called dismissal letters stating that a given clergyman was allowed to move to another diocese. According to the explanation of Matthew Vlastar, they were called so, because when the cleric brings it to the bishop to whom he departs, "the bonds that bind both bishops with the world of divine love will not be broken" (A, ch. 9). A peace certificate was also called a certificate of poverty.
A peace letter "helping the needy" is a letter of recommendation. "Do not accept anyone from the outside without peaceful letters," says the 7 rights. Antioch Cathedral. "Representative letter" is understood by interpreters as an official certificate to persons belonging to the hierarchy or clergy, who may be unknown to other bishops of other dioceses and therefore questioned in relation to their trustworthiness and competence. Such letters are discussed in the thirteenth canon of the same Council of Chalcedon. Letters of representation were given to clerics moving to another city. M. Vlastar also explains that such letters informed either that the person represented his bishop, or that the persons who received them honor sound faith, or that “accusation or slander was brought against them, but that those who brought them (i.e. gramats) turned out to be innocent" (ibid.). Wed Ap. 15 and the parallel rules indicated there.
12. It has come down to us that some, contrary to church decrees, having resorted to the authorities, by means of pragmatic grammars, cut one region into two, so that because of this there were two metropolitans in one region. Therefore, the Holy Council determined that the bishop should not dare to do anything like that in the future. For he who attempts this will be cast down from his degree. But the city, which, according to royal letters, is honored with the names of the metropolis, let it be content with one honor, just like the bishop who manages its church, while maintaining its own rights of a true metropolis.
The canon was issued in connection with the feud between the bishops Photius of Tire and Eustathius of Berytus, as well as the dispute over jurisdiction between Eunomius of Nicomedia and Anastasius of Nicaea. It does not allow the division of the metropolitan area even by royal decree, thus protecting the rights of jurisdiction from the interference of civil authorities. The rule allows for the honorary title of Metropolitan without the power associated with it. Wed Ap. 34; 1 Universe 6 and 7; 2 Universe 2 and 3; 3 Universe eight; 6 Universe 36 and 39.
13. Alien and unknown clerics in another city cannot serve anywhere without a representative letter from their own bishop.
Wed Ap. 12 and 4 Universe. 11 with interpretation and parallel rules.
14. Since in some dioceses readers and singers are allowed to marry: then the holy Council determined that none of them should be allowed to marry a heterodox wife, and that those who had already given birth to children from such a marriage, and who had previously baptized them with heretics, they brought them into communion with the Catholic Church: and those who did not baptize could not baptize them with heretics, nor marry them to a heretic, or a Jew, or a Gentile; except in the case when a person combined with an Orthodox person promises to convert to the Orthodox faith. And whoever transgresses this determination of the Holy Council, let him be subject to penance according to the rules.
Balsamon believes that this rule was caused by the practice of some churches, contrary to 26 Ap. rule forbidding readers and singers to marry. Confirming their right to enter into marriage, the Ecumenical Council only puts certain demands aimed at ensuring that their families are Orthodox. Wed Ap. 26 and 45; 6 Universe 6 and 72; Laod. 10 and 31; Karf. thirty.
15. To supply a woman to the deaconess, no younger than forty years old - and, moreover, after a thorough test. If, having accepted ordination and having spent some time in the ministry, she enters into marriage, then she, as having offended the grace of God, may she be anathematized, and with her the one who has copulated with her.
Wed 1 Universe nineteen; 6 Universe 14 and 40; Vasily Vel. 44.
16. A virgin who has consecrated herself to the Lord God, like monastics, is not allowed to marry. But if it turns out that they have done this: let them be deprived of church fellowship. However, we leave the local bishop to have full authority in showing them philanthropy.
Wed 6 Universe 44 and 46; Ankir. nineteen; Vasily Vel. 6, 18, 19, 20 and 60.
17. Parishes in every diocese - both in the villages and outside the city - must always remain under the authority of the bishop in charge of them - and especially if, for a period of thirty years, they undoubtedly had them in their jurisdiction and administration. If, however, there have been no more than thirty years, or some dispute arises about them: then let it be allowed for people who consider themselves offended to start a case about this before the regional Council. If someone is offended by his metropolitan: let him be judged before the exarch of the great region, or before the throne of Constantinople, as was said above. But if the city was built a long time ago by the tsarist government, or will be built later, then the distribution of church parishes should follow the civil and zemstvo order.
The rule indicates a 30-year prescription for determining whether parishes belong to the jurisdiction of one or another bishop. The norm that the distribution of areas of ecclesiastical government should be regulated by the boundaries of civil areas was adopted by 6 Prov. 1 Ecc. Cathedral, but it was in force much earlier. Wed 6 Universe 25.
18. The formation or conspiracy of an assembly, as a crime, is completely forbidden by external laws: all the more so it cannot be allowed in the Church of God. If some of the clergy or monastics turn out to be binding one another with an oath, constituting an assembly, or building covens either to the bishops or to their companions: let them be completely cast down from their degree.
Wed Ap. 31; 2 Universe 6; 6 Universe 34; Antioch. 5; Karf. 10; Dvukr. thirteen.
19. It has come to our ears that in some areas the Councils of Bishops established by the rules will not take place, because of which many ecclesiastical affairs that require correction are left neglected. Therefore, the Holy Council determined, in accordance with the rules of the holy fathers, that the bishops in each region twice a year gather together, wherever the bishop of the metropolis appoints, and correct everything that arises. And to the bishops who do not come to the Council, although they are in their cities and, moreover, are in good health and free from all necessary and urgent occupation, brotherly to express reproof.
For the timing of the convocation of Councils, see the explanation for 37 Ap. and parallel rules.
20. Clerics assigned to a church are not allowed, as we have already decreed, to be assigned to the church of another city, but they must be content with the one in which they were initially awarded service - only with the exception of those who, having lost their fatherland, of necessity moved to another church. But if a certain bishop, after this determination, accepts a cleric who belongs to another bishop, then we are destined to be such a cleric outside church communion - both received and accepted - until the cleric who has defected returns to his church.
This Canon somewhat supplements Canons 5 and 10 of the Council of Chalcedon. Important for our time is the reservation about the possibility of transferring to another Church, "losing one's fatherland out of necessity."
21. From clerics or laity who denounce bishops or clerics, do not accept the denunciation simply and without research: but first investigate public opinion about them.
Protecting peace and order in the Church from various possible intrigues and slander against the bishop, the rule requires, in accordance with 6 Prov. 2 Ecc. Council, examination of the personality of the people filing the complaint, as well as their motives. Wed Ap. 74; 2 Universe 6; Karf. 8, 143 and 144.
22. It is not allowed for clerics, after the death of their bishop, to plunder things belonging to him, as is also forbidden by ancient rules. Those who do this are in danger of being deposed from their degree.
Wed Ap. 40; 6 Universe 35; Antioch. 24; Karf. 31 and 92.
23. The holy Council heard that some of the clergy and monastics, having no instructions from their bishop, while others, even having been excommunicated by him from church communion, come to the reigning city of Constantinople, and live in it for a long time, creating confusion, violating church organization, and even destroy the houses of some. Therefore, the holy Council determined: firstly, by means of the ekdik of the holy Church of Constantinople, to remind them that they must leave the reigning city. If, however, they shamelessly continue the same deeds, then by means of the same yekdik, forcibly remove them from it and return them to their places.
Wed Ap. 15; 1 Universe 15 and 16; 4 Universe 5, 10 and 20; 6 Universe 17 and 18; Antioch. 3 and 11; Sardik. 7 and 16; Karf. 65 and 101.
24. Monasteries, once consecrated by the decision of the bishop, remain monasteries forever; the things belonging to them must be preserved, and henceforth not turned into dwellings. Those who allow this to happen, let them be punished according to the rules.
Wed 4 Universe 4 and 24; 6 Universe 49; 7 Universe thirteen; Dvukr. one.
25. Since some metropolitans, as it has become known to us, neglect the flocks entrusted to them, and postpone the appointment of new bishops: then the holy Council determined that the appointment of bishops should be performed within a period of three months - unless inevitable necessity forces us to extend this period. He who does not do this is subject to church penance. In the meantime, let the income of the dowager church be kept intact by its steward.
One of the duties of the Metropolitan of the region is to take care of the replacement of widowed chairs. He must convene a Council to elect a new bishop (Antioch. 19), approve the act of election and perform consecration (1 Ecum. 4). The rule speaks of the imposition of penance in case of failure to fulfill these duties, but does not say what it should be. Balsamon answers this question as follows: "I think that such as will be determined by the Council."
26. Since, as we have learned, in some churches bishops administer church property without stewards, it is decided that every church that has a bishop should have an steward from among its own clergy, who, at the direction of his bishop, would manage church property - so that church the dispensation would not have been carried out without witnesses, so that her property would not be wasted because of this, and so that reproaches would not fall on the priesthood. If anyone does not do this: then let him be subject to the Divine rules.
38 and 41 Ave. Apostle. command the bishop to have authority over church property. The present canon, while reaffirming that the administration of this property should be in the hands of the bishops, specifies that, in order to manage the affairs connected with it, the bishop must appoint an steward from among the clergy under his jurisdiction. During the widowhood of the diocese, the steward, according to 25 Ave of the same Council, himself was in charge of church property, providing an account to the new bishop. Wed 7 Universe eleven; Theophila Alex. 10.
27. Persons who abduct women for marriage, as well as persons who assist or consent to abductors, the Holy Council determined: if there are clerics, they will be deposed from their degree, but if they are laity, they will be anathematized.
Wed Ap. 67; 6 Universe 92; Ankir. eleven; Vasily Vel. 22, 30 and 42.
28. Following in everything the definitions of the holy fathers and recognizing the canon now being read of one hundred and fifty most God-loving bishops who were in the Cathedral in the days of the pious memory of Theodosius, in the reigning city of Constantinople, new Rome, we also determine and decide the same regarding the advantages of the most holy church of Constantinople, new Rome . For the fathers rightly gave privileges to the throne of old Rome, because it was a royal city. Following the same principle, one hundred and fifty God-loving bishops granted equal advantages to the most holy see of the new Rome, righteously reasoning that the city, which received the honor of being the city of the king and the synclite and has equal advantages with the old royal Rome, should also be exalted in church affairs like that and that was second to him. Therefore, only the metropolitans of the regions of Pontus, Assia, and Thrace, as well as the bishops of foreigners of the above-named regions, may be appointed by the aforementioned most holy throne of the holy Church of Constantinople. Each metropolitan of the aforementioned areas, together with the bishops of his area, must appoint diocesan bishops, as prescribed by the Divine rules. The metropolitans of these regions themselves must be appointed, as already mentioned, by the Archbishop of Constantinople - after the election has been carried out in accordance with the established custom and after the presentation of a candidate **.
The rights of the See of Constantinople, indicated in 3 Ave. 2 Ecum. Council, are defined in more detail in this rule, and were later confirmed by 36 Ave 6 Ecc. Cathedral. It is important that the Council recognized that the advantages of the Roman See are determined not by succession from Ap. Peter and not on dogmatic grounds, but "because it was a reigning city." The papal legates at the Council of Chalcedon tried to object to this rule and achieved a second consideration of it, but at the second meeting the rule was again adopted and they no longer objected, although Lucentius demanded that his protest be entered in the minutes. Pope Leo the Great also protested, but mainly against the motivation of the rule, for he proceeded from the principle of seniority, the so-called. apostolic sees. 7 Universe The Council, with the participation and consent of the Papal legates, confirmed all the canons of the Council of Chalcedon, including the 28th. Later, the 4th Lateran Council (when Constantinople was in the hands of the Latins) in the 5th canon recognized the seniority of the See of Constantinople immediately after the Pope.
29. It is sacrilege to degrade a bishop to the rank of presbyter. If, however, some righteous reason removes him from episcopal activity, then he should not occupy the presbyter's place either. But if, without any fault, he is removed from his dignity, then let him be restored to the dignity of a bishop.
Wed 6 Universe 3 and 26; Vasily Vel. 27.
30. Since the most reverent Egyptian bishops have at the present time refrained from signing the epistle of the most holy Archbishop Leo - not because they are opposed to the Catholic faith, but because they follow the custom that exists in the Egyptian region, namely: do nothing of the kind without the permission and determination of your bishop , and ask them to postpone until the appointment of the future bishop of the great city of Alexandria - therefore, we recognized it as a righteous and philanthropic deed: to leave them in their dignity in the reigning city, and give them the necessary time before the appointment of the archbishop of the great city of Alexandria. Therefore, while in their rank, let them: either provide guarantors, if it is possible for them, or let doubt be averted by an oath.
The Church of Alexandria at that time did not have a head, because at the third meeting of the Council of Chalcedon, Dioscorus, the Archbishop of Alexandria, the chairman of the so-called. Council of Robbers at Ephesus in 449
Or paramonaria, or in general to any church position, for the sake of his vile profit: such being convicted, as if he had encroached on this, let him be subject to deprivation of his own degree; and let the one appointed by no means use a purchased ordination or production, but let him be a stranger to dignity, or a position that he received for money. If someone appears as a mediator in such a vile and lawless bribe, then this one, If there is from the clergy, let him be deposed from his degree, If he is a layman, or a monastic, let him be anathematized.
After the condemnation of the heresy of Nestorius, who shared natures in the Son of God, a new heresy appeared, preached by Archimandrite Eutyches of Constantinople. In contrast to Nestorius, Eutyches merged two natures in the Son of God. He received support in Alexandria from Bishop Dioscorus, the successor of St. Kirill. A council to judge this heresy was convened by the emperor Marcian and the pious empress Pulcheria in 451 at Chalcedon, in Bithynia. The number of participants was especially large - 630 bishops. Bishop Anatoly of Constantinople presided. The Bishop of Rome, Leo the Great, was represented by two bishops, Paschasinus and Lucinsius and others. Leo and St. Cyril of Alexandria, who, although absent, were his spiritual leaders. The council issued 30 canons. However, only 27 canons are given in the Western canonical collections, because the Roman legates objected to the 28th canon. Rome finally recognized the second place for Constantinople only in connection with the union at the Council of Florence.
1. We recognized it as fair to observe the rules of the Holy Fathers, which have been set forth at every Council until now. Wed 6 Universe 2; 7 Universe one; Karf. one.
2. If a certain bishop ordains for money, and converts untradable grace into sale, and for money he or she appoints a bishop, or a chorepiscop, or a presbyter, or a deacon, or any other of those who are in the clergy; or for money he will make him an economy, a evdik (an intercessor for the poor and those suffering from injustice), a paramonar (a sexton, at sacred places to protect those who come) or in general to any church position, for the sake of his vile profit: such having been convicted for the fact that encroached upon it, let him be subject to deprivation of his own degree; and let the one appointed by no means use purchased ordination or production, but let him be a stranger to the dignity or office that he received for money. If someone appears as a mediator in such a vile and lawless event, then he, if from the clergy, will be deposed from his degree, but if he is a layman or a monastic, let him be anathematized.
See explanation 29 Apost. Rules and parallel rules specified there.
3. It has come to the attention of the Holy Council that some of those who belong to the clergy, for the sake of vile profit, take on the ransom of other people's property and arrange worldly affairs. They neglect the service of God, but wander through the homes of worldly people and, out of greed, accept assignments for estates. Therefore, the holy and great Council determined that from now on no one - neither a bishop, nor a clergyman, nor a monastic - should take on the farm of estates and enter into disposal of worldly affairs, unless, according to the laws, he will be called to the inevitable guardianship of minors, or the bishop of the city will instruct who should have care for church matters or for orphans and helpless widows, and for persons who especially need church help, for the fear of God. If anyone dares to transgress this definition in the future, then such a one will be subjected to ecclesiastical punishment.
This rule essentially repeats the requirement of 81 Ap. rules that all the attention of the clergy be directed to the service of the Church and that they should not be distracted by commercial enterprises from their direct duties. Wed 4 Universe 7; 7 Universe 10; Karf. nineteen; Dvukr. eleven.
4. Truly and sincerely passing the monastic life, let them be awarded decent honors. But since some, for the sake of appearance, using monastic clothes, arbitrarily wandering around cities, upset churches and civil affairs, and even attempt to create their own monasteries for themselves: it is decided that no one should build or found a monastery anywhere, or a prayer house without the permission of the bishop of this city . Monastics, however, in every city and country, let them be in subjection to the bishop, keep silence, let them devote themselves only to fasting and prayer, constantly staying in those places in which they renounced the world, let them not interfere either in church or in everyday affairs. , and let them not take part in them, leaving their monasteries, except when this is allowed by the bishop of the city, according to the necessary need. Likewise, let no slave be accepted into monasticism in monasteries without the will of his master. Whoever violates this decision of ours, we determined to be a stranger to church fellowship, so that the name of God would not be blasphemed. However, the bishop of the city should have due care for the monasteries.
Certain abuses of the Eutychian monks, who disobeyed their bishop on suspicion of him being Nestorian, gave rise to the present canon at the suggestion of the emperor Marcian. According to him, monastics should be subject to their bishop, without showing any self-control. Wed 6 Universe 41, 42, 43, 45, 46, 49; 7 Universe 17 and 21; Double 1.
5. Regarding bishops or clergy who pass from city to city, it is decided that the rules laid down by the holy fathers should remain in their force.
Wed Ap. 14 and 15 with explanation and parallel rules.
6. Resolutely no one - neither to the presbyter, nor to the deacon, to any degree of church rank - is to be ordained otherwise than with the appointment of the ordained to a particular church: urban, rural, to a martyr's church or to a monastery. Concerning those who are ordained without a precise appointment, the Holy Council determined: to regard their appointment as invalid and not to allow them anywhere to serve - to the shame of the one who appointed them.
It is important to note that an ordination performed by a canonical bishop and in the correct order may be invalid if it does not comply with the rules of church order. A similar case is recorded in Antioch. 13. This refutes the Catholic teaching about the validity of any ordination, if only it is performed according to the correct order and with the appropriate intention. Any illegal ordination, as violating the law of the Church, is made a personal matter of the performer, and not an act representing the whole Church. For the same reason invalid, i.e. graceless, the rites of heretics and schismatics, cut off from the grace-filled unity of the Church. Wed 1 Universe 15 and 16.
7. Once placed in the clergy, as well as monks, we have determined not to enter either military service or the secular rank: otherwise they dare to do this and do not return with repentance to what they previously chose for God, to be anathematized.
Wed Ap. 6 with explanation and parallel rules.
8. Let the clergy at almshouses, monasteries, and martyr's churches, according to the tradition of the Holy Fathers, be under the authority of the bishops of each city, and let them not, out of insolence, separate themselves from the control of their bishop. But those who dare to violate this decree, in any way whatsoever, and who do not obey their bishop, if there are clerics: let them be punished according to the rules; if monastics or laity: let them be excommunicated from church communion.
The rule refers to the "tradition of the holy fathers," i.e. for example of antiquity, demanding observance of subordination to the bishop. Listing at first also the different positions of the clergy, at the end of its canon indicates the sanctions also for monastics and laity who leave submission to their bishop “in any way.” It is therefore very important in determining the hierarchical order in church government. Wed 1 Universe 15 and 16; 4 Universe 6 and 10.
9. If a certain cleric has a court case with another cleric, let him not leave his bishop and let him not resort to secular courts. But first, let him do his work with his bishop, or, with the consent of the same bishop, let those elected by both parties draw up a court. And whoever acts contrary to this: let him be punished according to the rules. If a cleric, with his own or with another bishop, has a court case, let him be judged in the regional Council. If the bishop or cleric has displeasure with the metropolitan of the region, let him turn either to the exarch of the great region, or to the throne of the reigning Constantinople, and let him be judged before him.
The Church has always disapproved of any appeal of believers in their disputes to a civil court. In particular, a court case between clerics, according to this canon, should be dealt with by an ecclesiastical court according to instances. In the first instance, with the permission of the bishop, both parties may choose their own judges by way of arbitration. If a cleric sues his bishop, then he must apply to the court of the metropolitan of the region, and if he is dissatisfied with the court of the metropolitan, he can apply to the “exarch of the great region” or to the Patriarch of Constantinople. It is noteworthy that the Pope, as the highest authority, is not mentioned here. It remained so for the West. The term "exarch" means a representative of a large church region, presiding in the regional Council, i.e. First of all, the Patriarch. Wed Ap. 74; 1 Universe 5; 2 Universe 6; 4 Universe 17; Antioch. 14, 15 and 20; Karf. 11, 28, 117, 136.
10. It is not allowed for a cleric to be listed in the churches of two cities at the same time: in the one to which he was initially ordained, and in the one to which he passed, as the greater one, out of a desire for vain glory. Those who do this should be returned to their own church, to which they were initially ordained, and let them serve only there. If someone has been transferred from one church to another: let this one have no part in the former church belonging to him, as well as in the martyr's churches that depend on it, or in almshouses, or in hospices. And those who, after the decision of this great and ecumenical Council, dare to do something now forbidden, the holy Council has determined to depose from their degree.
Wed Ap. 12 with interpretation and parallel rules.
11. To all the wretched and in need of help, we have determined, on the evidence of their poverty, to go only with peaceful church letters, and not with letters of representation, because letters of representation should be given only to persons who are in doubt.
A peace letter is a certificate to a clergyman that he is trustworthy, not under trial and not under investigation. It was given to people who were on their way. Dismissal letters were also called letters of peace stating that a given clergyman was allowed to move to another diocese. According to Matthew Blastar, they were called so because when the cleric brings it to the bishop to whom he departs, “the bonds that bind both bishops with the peace of divine love will not be broken” (A, ch. 9). A peace certificate was also called a certificate of poverty.
A peace letter “helping the needy” is a letter of recommendation. “No one from the outside is to be received without letters of peace,” says 7 rights. Antioch Cathedral. The “representative letter” is understood by interpreters as an official certificate to persons belonging to the hierarchy or clergy, who may be unknown to other bishops of other eparchies and therefore questioned in relation to their trustworthiness and competence. Such charters are discussed in the thirteenth rule of the same Council of Chalcedon. Letters of representation were given to clerics moving to another city. M. Vlastar also explains in the same place that such letters informed either that the person represented his bishop, or that the persons who received them honor sound faith, or that “accusation or slander was brought against them, but that those bringing them (i.e. letters) turned out to be innocent” (ibid.). Wed Ap. 15 and the parallel rules indicated there.
12. It has come down to us that some, contrary to church decrees, having resorted to the authorities, by means of pragmatic letters, cut one region into two, so that because of this there were two metropolitans in one region. Therefore, the Holy Council determined that the bishop should not dare to do anything like that in the future. For he who attempts this will be cast down from his degree. But the city, which, according to royal letters, is honored with the names of the metropolis, be content with one honor, just like the bishop who manages its church, with the preservation of its own rights of a true metropolis.
The canon was issued in connection with the feud between the bishops Photius of Tire and Eustathius of Berytus, as well as the dispute over jurisdiction between Eunomius of Nicomedia and Anastasius of Nicaea. It does not allow the division of the metropolitan area even by royal decree, thus protecting the rights of jurisdiction from the interference of civil authorities. The rule allows for the honorary title of Metropolitan without the power associated with it. Wed Ap. 34; 1 Universe 6 and 7; 2 Universe 2 and 3; 3 Universe eight; 6 Universe 36 and 39.
13. Alien and unknown clerics in another city cannot serve anywhere without a letter of representation from their own bishop.
Wed Ap. 12 and 4 Universe. 11 with interpretation and parallel rules.
14. Since in some dioceses readers and singers are allowed to marry: then the holy Council determined that none of them should be allowed to marry a heterodox wife, and that those who had already given birth to children from such a marriage, and who had previously baptized them with heretics, they brought them into communion with the Catholic Church, and those who did not baptize could not baptize them with heretics, nor marry them to a heretic, or a Jew, or a pagan; except in the case when a person combined with an Orthodox person promises to convert to the Orthodox faith. And whoever transgresses this determination of the holy Council, let him be subject to penance according to the rules.
Balsamon believes that this rule was caused by the practice of some churches, contrary to 26 Ap. rule forbidding readers and singers to marry. Confirming their right to enter into marriage, the Ecumenical Council only puts certain demands aimed at ensuring that their families are Orthodox. Wed Ap. 26 and 45; 6 Universe 6 and 72; Laod. 10 and 31; Karf. thirty.
15. To supply a woman to the deaconess, no younger than forty years old - and, moreover, after a thorough test. If, having accepted ordination and having spent some time in the ministry, she enters into marriage, then she, as having offended the grace of God, may she be anathematized, and with her the one who has copulated with her.
Wed 1 Universe nineteen; 6 Universe 14 and 40; Vasily Vel. 44.
16. A virgin who has consecrated herself to the Lord God, like monastics, is not allowed to marry. But if it turns out that they have done this: let them be deprived of church fellowship. However, we leave the local bishop to have full authority in showing them philanthropy.
Wed 6 Universe 44 and 46; Ankir. nineteen; Vasily Vel. 6, 18, 19, 20 and 60.
17. Parishes in every diocese, both in the villages and outside the city, must invariably remain under the authority of the bishops in charge of them - and especially if, for a period of thirty years, they undoubtedly had them in their jurisdiction and management. If, however, there have been no more than thirty years, or some dispute arises about them: then let it be allowed for people who consider themselves offended to start a case about this before the regional Council. If someone is offended by his metropolitan: let him be judged before the exarch of the great region, or before the throne of Constantinople, as was said above. But if the city was built a long time ago by the tsarist government, or will be built later, then the distribution of church parishes should follow the civil and zemstvo order.
The rule indicates a 30-year prescription for determining whether parishes belong to the jurisdiction of one or another bishop. The norm that the distribution of areas of ecclesiastical government should be regulated by the boundaries of civil areas was adopted by 6 Prov. 1 Ecc. Cathedral, but it was in force much earlier. Wed 6 Universe 25.
18. The formation or conspiracy of an assembly, as a crime, is completely forbidden by external laws, all the more, it cannot be allowed in the Church of God. If some of the clergy or monastics turn out to be binding one another with an oath, constituting an assembly, or building covens either to the bishops or to their companions, let them be completely cast down from their degree.
Wed Ap. 31; 2 Universe 6; 6 Universe 34; Antioch. 5; Karf. 10; Dvukr. thirteen.
19. It has come to our ears that in some areas the Councils of Bishops established by the rules will not take place, because of which many ecclesiastical affairs that require correction are left neglected. Therefore, the Holy Council determined, in accordance with the rules of the holy fathers, that the bishops in each region twice a year gather together, wherever the bishop of the metropolis appoints, and correct everything that arises. And to the bishops who do not come to the Council, although they are in their cities and, moreover, are in good health and free from all necessary and urgent occupation, brotherly to express reproof.
For the timing of the convocation of Councils, see the explanation for 37 Ap. and parallel rules.
20. It is not permissible for clerics assigned to a church, as we have already decreed, to be assigned to a church in another city, but they must be content with the one in which they were initially honored to serve - only with the exception of those who, having lost their fatherland, of necessity moved to another church. But if a certain bishop, after this determination, accepts a cleric who belongs to another bishop, then we are destined to be such a cleric outside of church communion—both received and received—until the cleric who has defected returns to his church.
This Canon somewhat supplements Canons 5 and 10 of the Council of Chalcedon. Important for our time is the reservation about the possibility of transferring to another Church, "losing one's fatherland out of need."
21. From clerics or laity who denounce bishops or clerics, do not accept denunciations simply and without investigation, but first investigate public opinion about them.
Protecting peace and order in the Church from various possible intrigues and slander against the bishop, the rule requires, in accordance with 6 Prov. 2 Ecc. Sobor, a survey of the personality of the people filing the complaint, as well as their motives. Wed Ap. 74; 2 Universe 6; Karf. 8, 143 and 144.
22. It is not allowed for clerics, after the death of their bishop, to plunder things that belonged to him, as is also forbidden by ancient rules. Those who do this are in danger of being deposed from their degree.
Wed Ap. 40; 6 Universe 35; Antioch. 24; Karf. 31 and 92.
23. The holy Council heard that some of the clergy and monastics, having no instructions from their bishop, while others, even having been excommunicated by him from church communion, come to the reigning city of Constantinople and live in it for a long time, creating confusion, violating church device, and even upset the homes of some. Therefore, the holy Council determined: firstly, by means of the ekdik of the holy Church of Constantinople, to remind them that they must leave the reigning city. If, however, they shamelessly continue the same deeds, then by means of the same yekdik they will be forced to remove them from it and return them to their places.
Wed Ap. 15; 1 Universe 15 and 16; 4 Universe 5, 10 and 20; 6 Universe 17 and 18; Antioch. 3 and 11; Sardik. 7 and 16; Karf. 65 and 101.
24. Monasteries, once consecrated by the decision of the bishop, remain monasteries forever; the things belonging to them must be preserved, and henceforth not turned into dwellings. Those who allow this to happen, let them be punished according to the rules.
Wed 4 Universe 4 and 24; 6 Universe 49; 7 Universe thirteen; Dvukr. one.
25. Since some metropolitans, as we have become aware, neglect the flocks entrusted to them and postpone the appointment of new bishops, then the Holy Council determined that the appointment of bishops should be completed within a period of three months - unless inevitable necessity forces us to extend this period. He who does not do this is subject to church penance. In the meantime, let the income of the dowager church be kept intact by its steward.
One of the duties of the Metropolitan of the region is to take care of the replacement of widowed chairs. He must convene a Council to elect a new bishop (Antioch. 19), approve the act of election and perform consecration (1 Ecum. 4). The rule speaks of the imposition of penance in case of failure to fulfill these duties, but does not say what it should be. Balsamon answers this question as follows: "I think that such as will be determined by the Council."
26. Since, as we have learned, in some churches bishops administer church property without stewards, it is decided that every church that has a bishop should have an steward from among its own clergy, who, at the direction of his bishop, would manage church property - so that Church dispensation would not be carried out without witnesses, so that because of this her property would not be wasted, and so that complaints would not fall on the priesthood. If anyone does not do this: then let him be subject to the Divine rules.
38 and 41 Ave. Apostle. command the bishop to have authority over church property. The present canon, while reaffirming that the administration of this property should be in the hands of the bishops, specifies that, in order to manage the affairs connected with it, the bishop must appoint an steward from among the clergy under his jurisdiction. During the widowhood of the diocese, the steward, according to 25 Ave of the same Council, himself was in charge of church property, providing an account to the new bishop. Wed 7 Universe eleven; Theophila Alex. 10.
27. Persons who abduct women for marriage, as well as persons who assist or consent to the abductors, the Holy Council determined: if there are clerics, they will be deposed from their degree, but if they are laity, they will be anathematized.
Wed Ap. 67; 6 Universe 92; Ankir. eleven; Vasily Vel. 22, 30 and 42.
28. Following in everything the definitions of the holy fathers and recognizing the canon now being read of one hundred and fifty most God-loving bishops who were in the Cathedral in the days of the pious memory of Theodosius, in the reigning city of Constantinople, new Rome, we also determine and decide the same regarding the advantages of the most holy church of Constantinople, new Rome . For the fathers rightly gave privileges to the throne of old Rome, because it was a royal city. Following the same principle, one hundred and fifty God-loving bishops granted equal advantages to the most holy see of the new Rome, righteously reasoning that the city, which received the honor of being the city of the king and the synclite and has equal advantages with the old royal Rome, should also be exalted in church affairs like that and that was second to him. Therefore, only the metropolitans of the regions of Pontus, Assia, and Thrace, as well as the bishops of foreigners of the above-named regions, may be appointed by the aforementioned most holy throne of the holy Church of Constantinople. Each metropolitan of the aforementioned areas, together with the bishops of his area, must appoint diocesan bishops, as prescribed by the Divine rules. The metropolitans of these regions themselves must be appointed, as already mentioned, by the Archbishop of Constantinople - after the election has been carried out in accordance with the established custom and after the presentation of a candidate [for metropolitan].
The rights of the See of Constantinople, indicated in 3 Ave. 2 Ecum. Council, are defined in more detail in this rule, and were later confirmed by 36 Ave 6 Ecc. Cathedral. It is important that the Council recognized that the advantages of the Roman See are determined not by succession from Ap. Peter and not on dogmatic grounds, but “because it was a reigning city.” The papal legates at the Council of Chalcedon tried to object to this rule and achieved a second consideration of it, but at the second meeting the rule was again adopted, and they no longer objected, although Lucentius demanded that his protest be entered in the minutes. Pope Leo the Great also protested, but mainly against the motivation of the rule, for he proceeded from the principle of seniority, the so-called. apostolic sees. 7 Universe The Council, with the participation and consent of the Papal legates, confirmed all the canons of the Council of Chalcedon, including the 28th. Later, the 4th Lateran Council (when Constantinople was in the hands of the Latins) in the 5th canon recognized the seniority of the See of Constantinople immediately after the Pope.
29. Degrading a bishop to the rank of presbyter is sacrilege. If, however, some righteous reason removes him from episcopal activity, then he should not occupy the presbyter's place either. But if, without any fault, he is removed from his dignity, then let him be restored to the dignity of a bishop.
Wed 6 Universe 3 and 26; Vasily Vel. 27.
30. Since the most reverent Egyptian bishops have at the present time refrained from signing the epistle of the most holy Archbishop Leo, not because they oppose the Catholic faith, but because they follow the custom that exists in the Egyptian region, namely: do nothing of the kind without the permission and determination of your bishop , and ask them to postpone until the appointment of the future bishop of the great city of Alexandria - therefore, we recognized it as a righteous and philanthropic deed: to leave them in their dignity in the reigning city and give them the necessary time before the appointment of the archbishop of the great city of Alexandria. Therefore, while in their rank, let them: either provide guarantors, if it is possible for them, or let doubt be averted by an oath.
The Church of Alexandria at that time did not have a head, because at the third meeting of the Council of Chalcedon, Dioscorus, the Archbishop of Alexandria, the chairman of the so-called. Council of Robbers at Ephesus in 449
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