Nicaea - Canon 17

Forasmuch as many enrolled among the Clergy, following covetousness and lust of gain, have forgotten the divine Scripture, which says, “He hath not given his money upon usury,”¹ and in lending money ask the hundredth of the sum,² the holy and great Synod thinks it just that if after this decree any one be found to receive usury, whether he accomplish it by secret transaction or otherwise, as by demanding the whole and one half, or by using any other contrivance whatever for filthy lucre’s sake, he shall be deposed from the clergy and his name stricken from the list.

The underlying point of this canon lies within God's view of concern for his people.  Only those who are without would need a load to "get over the hump," and these occurrences come upon Christians.  Loaning money at interest adds a burden on the needy and demonstrates greed latent within the heart.  If any church leader should be found to be doing so, his position was forfeit.


¹ Lev 25:37
² As monthly interest

Nicaea - Canon 16

Neither presbyters, nor deacons, nor any others enrolled among the clergy, who, not having the fear of God before their eyes, nor regarding the ecclesiastical Canon, shall recklessly remove from their own church, ought by any means to be received by another church; but every constraint should be applied to restore them to their own parishes;¹ and, if they will not go, they must be excommunicated.²  And if anyone shall dare surreptitiously to carry off and in his own Church ordain a man belonging to another, without the consent of his own proper bishop, from whom although he was enrolled in the clergy list he has seceded, let the ordination be void.

This canon serves as counterpoint to the previous with emphasis being placed on the responsible conduct of the church being visited by a rogue leader.  Any spiritual leader in the church who removes himself from one church in order to serve in another is not to be accepted into fellowship but sent back from whence he came.  And any attempt to appoint the newcomer in a leadership position will be voided.

I wonder how many churches would be spared if they did due diligence toward those purporting to know the scriptures and desiring a place to speak and teach?


¹ In this context parish is equivalent to diocese.
² The idea is "not joining in sacrifice with" or "not being allowed to celebrate together with" rather than complete banishment.

Nicaea - Canon 15

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

Leading up to this council, some church leaders had begun moving from one locale to another without sanction for various reasons—some altruistic, some not.  The council recognized that such movements were counter-productive and attempted to stem the practice.  Citing that the bond between a church and its leader was akin to marriage, they viewed it as an act of spiritual adultery.  There were legitimate cases that seemed to require a move.  In such both the sending and receiving churches would agree with the blessing of fellow overseers.  However, over time this canon was entirely disregarded.

Though having fallen into neglect, the intent of this canon has direct application for today in relation to the modern pastorate.  A typical scenario has the following elements:

1.	A man filled with desire to do something for God
2.	He attends seminary full-time (or as near to possible) in order to finish quickly
		a. Neglecting his wife and possibly children
		b. Ruining his health
3.	He graduates with little practical experience.
4.	He travels about candidating at various churches looking for the proper fit
5.	A church issues a formal call
6.	If accepted, the man actively pastors at that church for an average of 4-5 years, gaining much-needed experience
7.	Either the church or the pastor determines the fit is not correct
8.	Start over at step 4 and repeat until retirement or death

The differences between the early and modern church are quite stark.

Local Emphasis – When Paul and Barnabas ministered returned from the outer reach of their missionary trip, they stopped to see the new disciples and "appointed elders for them in every town" (Acts 14:23).  From the beginning oversight was from within the local church and not an act of superimposing another spiritual authority on top of the local church.  After the first apostles died, this pattern continued as churches aged and new ones were begun.  All believers were expected to be actively discipling with a natural outcome of growth both in the giving and receiving of sound doctrine.  As younger men aged, those who exhibited Christ-like character, wisely used the scriptures, and cared for the local church were recognized and acknowledged as new overseers.  Bringing in an outsider was the exception rather than the norm.

Today the opposite is expected.  Out of an initial church plant, few if any are properly discipled, and those who have an acumen for the Lord's things are encouraged to attend Bible school and seminary, but rare is the case that such a person will return to the commending church.  More commonly, the seminarian forges into other territories seeking to make his own way leaving the home church with unfulfilled hopes.  Even more likely than this is the church which has nobody with a penchant for the ministry.  In both cases there will eventually need to be someone to shepherd the church.  The job posting is placed, applicants are interviewed, and someone is hired to do the work of the ministry.  Even if the hired preacher is not forced out by internal strife, people will not consider themselves accountable to God for the work he gave them to do (Eph 2:10) or the call to grow in grace (2 Pet 3:18), rather wallowing in a sanctimonious or self-pitying mire.

Permanency – In the early church, those in oversight generally stayed in one place unless forced to do otherwise.  There is scant evidence of any elder in the apostolic church moving from one city to another, though a case might be made for Aquila, the believer from Rome (Romans 16:3-5) who with his wife Priscilla found themselves in Corinth because of persecution against the Jews (Acts 18:2).  The names of Irenaeus, Tertullian, Cyprian, and Ignatius come readily to mind as those who stayed to mind the flock without thought of moving away.  Though the latter two  were forced because of persecution to leave their posts, neither had a desire to leave the flock unattended.  As the Nicene canon intended, the overseer was to be a permanent fixture of his church.  The bond was between spiritual shepherd and sheep was meant to be as fixed as the Lord Jesus' own (John 10:12).

This element is more rare today.  Either the pastor or church can terminate what is in essence an employment contract.  As long as the terms of employment are met, the contract remains in force.  If either fails to maintain the terms or wishes to renegotiate, either party is allowed to sever relations.  On the surface this seems quite clinical, and it is.  The correct bond never truly exists between the overseer and the people.

Perhaps now is the time for the church to correct this faux pas and reinstate the need for sound, godly leadership as the natural growth product of consistent discipleship.

Nicaea - Canon 14

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

Catechumens were those who had more than an interest in the faith are were being taught the basics in preparation for baptism.  By this time people were being discipled before baptism rather than after, since the mark of baptism identified the individual as being fully committed.  More than hearers, these believers (for so they must have been) were being prepared for full fellowship with the saints.  If one of these should lapse, there was a required three-year period among those interested but not discipled before returning to the cycle of a catechumen.

Nicaea - Canon 13

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

Let's begin with a definition.  What is viaticum?  From the Catholic Encyclopedia we understand that

The substantive "viaticum" figuratively meant the provision for the journey of life and finally by metaphor the provision for the passage out of this world into the next.

Formerly it meant anything that gave spiritual strength and comfort to the dying and enabled them to make the journey into eternity with greater confidence and security.  For this reason anciently not only any sacrament administered to persons at the point of death, baptism (St. Basil, "Hom. in sac. Bapt."; St. Gregory Nazianzen, "Orat. de bapt."), confirmation, penance, extreme unction (Moroni, "Diz. di erudizione stor.-eccl.), Eucharist (Fourth Counc. of Carthage, cap. 78, calls it "viaticum Eucharistiæ"), but even prayers offered up or good works performed by themselves or by others in their behalf, e.g. alms-deeds (St. Cyprian), and finally anything that tended to reconcile the dying with God and the Church came under this designation.¹

We can see that what was originally something to help the traveler was applied to the final great journey of death.  Up to the time of the Nicene council one of the deacons would leave the meeting to bring the bread and wine to a dying person as a way to ease the soul in the last hours.  A great premium was placed on actual, rather than spiritual, communion because of the connection the early church made between the elements and Christ's presence with his people as they gathered together.  About this Robert Webber reminds us that

the symbols of bread and wine are the material objects that in a mysterious manner are connected with the broken body and shed blood of Jesus Christ,through whom man worships the Father.  For this reason the early church had a high view of the symbols of the bread and wine and their place in Christian worship.…The early Christians refused to define exactly what happened to the bread and wine.  For them it was something actually present in a renewing and nourishing way.…The early Christians wished to maintain the mystery of the Eucharist as the culminating point of worship that pointed to the redemption of Christ and served as a means of receiving the benefits of the death of Christ.²

For the dying penitent the elements in this last act salved the conscience by speaking to him or her that the time of waiting mentioned in previous canons was now over.  The soul was clean before God and worthy to receive what God was giving in the elements.  For those not penitent this was a chance to confess any sin before God and have renewed confidence in their firm position by the communion act.  Should the dying person recover, that one should spend time away from the elements, probably as an act by the leaders to safeguard against either the person attempting to fool the church into shortening the time of penance or trying to eat and drink in an unworthy manner.

While writing this I am reminded of a godly person who was confined to the hospital for several weeks because of medical condition.  During that time she requested of the chaplain a chance to have the Lord's Supper.  Being of a group which practiced a closed communion, he was unwilling and asked why her church (my own church at the time) was not honoring her wishes.  She related the story to me after her release, and I was thoroughly ashamed both for my own thoughtlessness but also for those in that local body who could have performed this task.

Let us not lose sight of the importance of the body and blood of Christ to the infirm.  If they are able to partake of the elements, let them do so in joyous communion with the beloved saints and God the Father, Son, and Holy Spirit.



¹ Augustin Joseph Schulte, "Viaticum," The Catholic Encyclopedia Vol. 15 (New York: Robert Appleton Company, 1912).  Cited 28 Oct 2010.  Online: http://www.newadvent.org/cathen/15397c.htm.

² Robert Webber, Common Roots (2d ed. Grand Rapids: Zondervan, 2009), 116-117.

Bringing the Reformation to Protestantism

Gene Edward Vieth has a post directed at reforming Protestantism in the areas of the gospel, Bible, and vocation.  The historical church has gone to extremes in one direction or another in addressing the Christian life when the true response is more centered on Christ than is typically acknowledged.

Nicaea - Canon 12

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

This canon appears to be a continuation of the preceding¹ and is directed to those men who had formerly served in the military but now had enlisted in the army of Licinius who faced Constantine for control of the empire.  From the commentary with the canon, Licinius was known for his heathenism and requirement that all soldiers engage in idolatrous worship.  Any such soldiers desiring to return to the church were required a 13-year penance for full fellowship occurred.  As an aside, military service was not deemed sinful in itself though it had that potential except for mention by Tertullian as in On Idolatry, chapter 19.²

Concerning any person serving the time of penance, if the local elder determined after the completion of the "hearing" phase, that the repentance is both genuine and pronounced, the remaining stage(s) may be shortened as seems fitting.<sup>3


1</sup> "The Prisca and the Isidorian version stands as part of canon 11" in The Seven Ecumenical Councils, Canon 12 (NPNF2 14:28).
² ANF 3:73.
³ I.e. time off for good behavior.

In the Original Greek

Seth Ehorn at Sententiae Nil passed along this photo that pretty well depicts elitism that can take root in preachers and teachers if they are not careful.  Lord knows how I have fallen into this trap by insisting my understanding or those in my circle of churches had the most correct understanding of difficult words or grammar.

Take a few moments to read his short commentary in the blog post.

Nicaea - Canon 11

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

This canon seems quite stringent until reading the excursus which follows the canon.  That piece indicates that the penance described "was only of those convicted of what then were called by pre-eminence 'mortal sins' (crimena mortalia. [Cyprian. De Bono Patient., cap. xiv.]), viz: idolatry, murder, and adultery."  Even at that, the time required to restore to full communion was quite lengthy: three years of being able to enter and hear the Word of God, followed by seven years of being able to bow with the others, and lastly two years of being able to pray—yet all this time without sharing into the whole act of celebrating in the bread and wine.  The penitent were allowed to be a part of but not active in the worship.

While I commend these men for wanting to ensure the repentant hearts of those desiring to restore fellowship, the time period is excessive and establishes law in an effort to extend grace and mercy. True, the severity of the sin points to a like judgment, but better to take these on a case-by-case basis.

The Egocentricity of God

I am reading Robert Webber's Common Roots and greatly enjoying it.  If you do not know him, Dr. Webber got fed up with the approach American Evangelicalism approached worship, so he set out to research how the early church gathered and worshiped.  In his section on the meaning of worship, he relates how a person objected strongly to the seeming egocentricity of God, that he should require everything to praise him.  Webber then quotes the response of an older, wiser brother's response.

God only wants us to speak the truth about him.  Even as in our own personal worth we appreciate people telling the truth about us and shy away from those who either overestimate or underestimate us, so God wants us to speak the truth about him.  The truth is that he is the Creator, that he is ultimate, that he is the highest, the holiest, the one most perfect in his being.  Now what would you think of God if he were to shuffle his feet in celestial dust and say, "Aw shucks," refusing to be honest about himself?¹

I believe that stands on its own.


¹ Robert E. Webber, Common Roots, (2d ed. Grand Rapids:Zondervan, 2009), 111.