First Ecumenical Council of Nicaea: 20 Canons in Summary

This year beginning in May and continuing through August we celebrate 1,700 years since the First Ecumenical Council of the Catholic Church.  Not only was this council monumental in terms of being the first universal synod, but it forged in the stone of truth our Nicene Creed. 

Over three hundred Bishops from around the empire converged on the city of Nicaea where the orthodox faithful discussed and debated with heretics and schismatics who were determined to derail the blessed bride of Christ from her apostolic path. (Oh, to have been a fly on the wall at those sessions and witness the theological fight between the priest Arius and the deacon Athanasias!)  Though we are most familiar with the creedal outcome of the great synod, I thought it might be interesting to summarize the twenty canons that were also passed during the council.  These canons show us a thoughtful and formal process that dealt with various issues while keeping the integrity of the apostolic faith at the center of attention. 

THE CANONS OF NICAEA

No. 1:   No Self-Mutilation

This canon is a renewal of an older injunction forbidding genital mutilation.  Apparently there had been some cases of men continuing to castrate themselves (or having themselves castrated by a physician) for the cause of Christ. 

No. 2:  Proper Time for Clerical Training              

It proved ill that some were promoted to the priesthood while still new to the faith.  Not only did this produce pride in some, but doctrinal ignorance was clearly the issue.  This canon stipulates that there must be a proper period of clerical training in sound doctrine and further education after baptism.

No. 3:  House Rules: No Women

With the exception a mother, sister, aunt or other female above suspicion, women were not allowed to live in clerical houses.  Some priests had entered into “spiritual” marriages with virgin women called suneisaktos (Latin: subintroducta), but the temptation often led to…well you know.  This canon is a good indicator that celibacy/chastity of clergy was already rooted within the Church.

No. 4:  Appointment of Bishops

This canon reflects upon the issue of ecclesial order and possibly the result of a schism inspired by Meletius (bishop of Lycopolis in Egypt).  Meletius took it upon himself to ordain priests and bishops without the consent of his fellow provincial bishops or the confirmation of his provincial metropolitan (patriarch). This canon clarified that an appointment of a new bishop is to be agreed upon by all the bishops of the province and confirmed by the metropolitan.

No. 5:  Excommunication       

This canon ensured that a properly excommunicated person (i.e. not excommunicated out of jealousy or hatred) by one bishop, is not to be admitted to communion by other bishops; thus assuring continuity and avoiding potential schism.  Any dispute about the validity of the excommunication would be settled by a provincial synod.

No. 6:  Jurisdiction of the Bishop of Alexandria

Unlike most metropolitans whose judicial oversight was a single province, Alexandria (like Rome) had several provinces under its jurisdiction.  This canon confirms which provinces are subject to Alexandria.

No. 7: Bishop of Jerusalem

Jerusalem, long since destroyed, was resurrected by Emperor Hadrian (129/130 AD) as Aelia Capitolina and fitted with a temple to Jupiter.  Populated by pagans and gentile converts to Christianity, the council found it important to continue to honor Jerusalem’s ancient and holy heritage.  That honor, however, is not clarified.

No. 8:  The Cathari (Novatians)

The Cathari, better known as the Novatians, were a puritanical group of schismatics fixated on punishing the Lapsi forever.  This canon states that if any Cathari should wish to return to the Catholic Church (especially clerics), must submit to the imposition of hands and above all, “promise in writing to conform to and follow the doctrines of the Catholic and Apostolic Church.”

No. 9:  Invalid Ordinations

The synod recognized the importance of blamelessness among her clerical appointees, declaring that if a man has been ordained without proper investigation, or upon investigation has admitted crimes and still been ordained – their ordination is declared invalid.

No. 10:  The Lapsi and Ordinations under Emperor Decian

Under no circumstances are any Lapsi from the Decian persecution to be ordained, and those mistakenly ordained are to be declared invalid as soon as their unworthiness is known.

No. 11:  The Lapsi (Civilian) under Emperor Licinius

During the civil wars of the Roman Tetrarchy (306-324) one of the four rulers (Licinius) persecuted Christians (following in the footsteps of Diocletian).  When he and Constantine had defeated the other two rulers around 312, they decided to form an alliance and split the empire between them.  Licinius took the east and Constantine the west and together they authored the Edict of Milan in 313, which gave Christians legal standing and ended their persecution.  The alliance, however, was short-lived and war broke out between the two emperors in 316.  This canon addresses Christians who lapsed (willingly or not) during the persecution of Licinius who championed heathenism.  The synod dictated that the Lapsi, who had been full members of the Church, may return under the following conditions: 1) show true penitence, 2) spend 3 years among the audientes (first stage catechumens), and 3) spend an additional 7 years with the substrati (second stage catechumens).

No. 12:  The Lapsi (Military) under Emperor Licinius

Emperor Licinius was determined to return the realm to paganism.  In his struggle for power against the forces of Constantine he required his soldiers to partake in heathen sacrifices in the camps.  Christians who had served under Licinius could be considered Lapsi – even if they did not fall away from the faith.  Of special note were those soldiers who had resigned their military role initially, only to bribe officials to be reinstated later; military service could be highly lucrative. The council likened these men to the biblical “dogs returning to their vomit,” and the worst of apostates.  This canon allowed for their return to the Church, but only after 13 total years of penance with genuine “patience and good works.”    

No. 13:  On Dying Lapsi and other Excommunicants 

The council determined that the “old rule of the Church” should remain which states that any lapsi or other individual excommunicated, who is on the verge of death, should not be denied the last and most necessary viaticum, if requested and after necessary inquiry. If they happen to live after absolution and admittance to communion, they are to return to a state of catechumen and only partake in prayer.

No. 14: Lapsed Catechumens

Catechumens were not considered members of the Church, but if they had lapsed, they could not simply pick up where they left off.  The council declared that readmittance would constitute three years as audientes (“hearers” or those limited to the didactive portion of worship) and only after this, participate in prayer with the other catechumens.

No. 15:  Relocation of Bishops, Priests and Deacons

Due to numerous troubles and divisions it was deemed necessary that no religious take it upon themselves to bounce around from city to city.

No. 16:  On Bishops, Priests and Deacons who have Relocated

For those religious who already left their own diocese for another, the council determined that they be compelled to return to their original diocese, or face excommunication.  In addition, this canon addresses the pilfering of clergy by one diocese from another, or even an individual to be ordained.  (Note:  Meletius, bishop of Lycopolis had unlawfully ordained men for another diocese)

No. 17: On Usury

Some clerics were loaning money at interest (usury); a sin of greed.  As such, and after the publication of this law, the council noted that any cleric who engaged in such activities is to be turned out of the clergy and their name struck off the list.

No. 18: The Place of Deacons

The synod discovered that in some places deacons were administering the Eucharist to priests and even partaking before the bishop.  This canon clarifies the ecclesial pecking order stating that deacons are assistants to priests and bishops and that deacons should not sit with the priests. Those who refused to obey shall be stripped of their deaconate.

No. 19:  The Paulianists

The Paulianists were followers of the heretic Paul of Samosata who was a non-Trinitarian (like Arius).  Declaring their baptism unorthodox (they used the same words but not with the same meaning), any who desired readmittance to the Catholic Church must be rebaptized and their clerics re-ordained.  Also in this canon we witness the role of “deaconess” who was found in some churches.  Here they are reminded that they are not ordained, but classed with the laity.

No. 20:  On Kneeling versus Standing for Prayer

Some within the Church knelt for prayer on Sunday and during Pentecost which others considered wrong.  As a general rule, the synod declared to make the usual practice (of standing) a universal law while praying.

 
Reading these canons in-depth gave me a great sense of spiritual satisfaction at the way these men handled the diverse and divisive issues at the council, all under the continued guidance of the Holy Spirit. 

Happy 1,700th Birthday Nicaea!