Laodicea - Canon 3

Ruins of the amphitheater at Laodicea (Courtesy of Stephen Pohl)

He who has been recently baptized ought not to be promoted to the sacerdotal order.

This restated what was written in Canon 2 of Nicaea thus adding credence to what had been recognized as normative in all the churches from the time of Paul's epistle to Timothy.

Laodicea - Canon 2

They who have sinned in divers particulars, if they have persevered in the prayer of confession and penance, and are wholly converted from their faults, shall be received again to communion, through the mercy and goodness of God, after a time of penance appointed to them, in proportion to the nature of their offense.

People sin because they are sinners.  In whatever sin a person fell, if that same one had afterward become diligent in prayer and good works by virtue of confession brought about as the fruit of repentance, he or she were to be brought back into full fellowship after a period which seemed appropriate for the sin committed.  They shall neither be completely cut off nor swiftly accepted.  Wisdom dictates that the under-shepherds who know their sheep will be able to ascertain what is proper.

Laodicea - Canon 1

Main Street (Courtesy of Stephen Pohl)

Canons of the Synod of Laodicea^†

It is right, according to the ecclesiastical Canon, that the Communion should by indulgence be given to those who have freely and lawfully joined in second marriages, not having previously made a secret marriage; after a short space, which is to be spent by them in prayer and fasting.

While penance (here by prayer and fasting) was mentioned at Nicaea and Neocaesarea for a second marriage after losing a spouse, never did the councils expressly forbid such marriages.  If a couple entered into such a marriage, they were to be accepted to full fellowship at some point.


^† Convened at Laodiea in Phrygia Pacatiana (ca. 365).  See NPNF² 14:124.

Antioch - Canon 25

Let the bishop have power over the funds of the Church, so as to dispense them with all piety and in the fear of God to all who need.  And if there be occasion, let him take what he requires for his own necessary uses and those of his brethren sojourning with him, so that they may in no way lack, according to the divine Apostle, who says, “Having food and raiment, let us therewith be content.”  And if he shall not be content with these, but shall apply the funds to his own private uses, and not manage the revenues of the Church, or the rent of the farms, with the consent of the presbyters and deacons, but shall give the authority to his own domestics and kinsmen, or brothers, or sons, so that the accounts of the Church are secretly injured, he himself shall submit to an investigation by the synod of the province.  But if, on the other hand, the bishop or his presbyters shall be defamed as appropriating to themselves what belongs to the Church, (whether from lands or any other ecclesiastical resources), so that the poor are oppressed, and accusation and infamy are brought upon the account and on those who so administer it, let them also be subject to correction, the holy synod determining what is right.

The overseer had final authority over church funds but not without the elders auditing how the funds were used.  When appropriate, the overseer could take funds for personal necessities.  The synod determined corrective discipline in any case of impropriety.

This concludes the Canons of Antioch

Antioch - Canon 24

It is right that what belongs to the Church be preserved with all care to the Church, with a good conscience and faith in God, the inspector and judge of all.  And these things ought to be administered under the judgment and authority of the bishop, who is entrusted with the whole people and with the souls of the congregation.  But it should be manifest what is church property, with the knowledge of the presbyters and deacons about him; so that these may know assuredly what things belong to the Church, and that nothing be concealed from them, in order that, when the bishop may happen to depart this life, the property belonging to the Church being well known, may not be embezzled nor lost, and in order that the private property of the bishop may not be disturbed on a pretense that it is part of the ecclesiastical goods.  For it is just and well-pleasing to God and man that the private property of the bishop be bequeathed to whomsoever he will, but that for the Church be kept whatever belongs to the Church; so that neither the Church may suffer loss, nor the bishop be injured under pretext of the Church’s interest, nor those who belong to him fall into lawsuits, and himself, after his death, be brought under reproach. 

There was to be a clear accounting of what belonged to the overseer and what to the church body.  When the overseer went to meet his savior, the elders and deacons were charged to maintain the property until such time as a new overseer was recognized.  Since the overseer had ultimate responsibility, it behooved him to ensure these things were in order so no reproach should come upon his or the church's name because of mishandling on either side.

Antioch - Canon 23

It shall not be lawful for a bishop, even at the close of life, to appoint another as successor to himself; and if any such thing should be done, the appointment shall be void.  But the ecclesiastical law must be observed, that a bishop must not be appointed otherwise than by a synod and with the judgment of the bishops, who have the authority to promote the man who is worthy, after the falling asleep of him who has ceased from his labors.

The early church sought to avoid nepotism of any kind.  Only by a synod could an overseer's successor be named and recognized: the idea being wisdom in a multitude of spiritual counselors.  There had been occasions where this was circumvented—Augustine being one of the most notable—where the synod accepted the agency of the preceding overseer by ratifying the appointment rather than void it as required.  Such was the application of both expediency and politics within the church.

One aspect of this canon which may be easily overlooked is that the office was lifetime.  A man placed in such a position of a particular church did not retire unless unable to fulfill his duties.  This would be a safeguard for the overseer since the congregation could not have him removed without scriptural reason.  This also allowed both short- and long-range planning for catechizing and ministry.  The lifetime appointment also gave the church some security as they knew someone would be available to meet their spiritual needs.

Antioch - Canon 22

Let not a bishop go to a strange city, which is not subject to himself, nor into a district which does not belong to him, either to ordain any one, or to appoint presbyters or deacons to places within the jurisdiction of another bishop, unless with the consent of the proper bishop of the place.  And if any one shall presume to do any such thing, the ordination shall be void, and he himself shall be punished by the synod.

This canon was quite similar to Canon 13.  The difference put forth by Van Espen is that:

Canon XIII requires letters both from the Metropolitan and from the other bishops of the province, while this Canon XXII requires only the consent of the diocesan. He concludes that Canon XIII refers to a diocese sede vacante, when the Metropolitan with the other bishops took care of the widowed church, but that Canon XXII refers to a diocese with its own bishop, whose will is all that is needed for the performance of episcopal acts by another bishop.¹

The fine distinction helps to realize the interesting levels of allowable duties and authorities derived and set for each ecclesiastical office. Again, the intent was to stop the flow of movement from one church to another, whether prompted by personal desire or peer prodding.


¹ Quoted in NPNF², Vol 14, 119.

Antioch - Canon 21

A bishop may not be translated from one parish to another, either intruding himself of his own suggestion, or under compulsion by the people, or by constraint of the bishops; but he shall remain in the Church to which he was allotted by God from the beginning, and shall not be translated from it, according to the decree formerly passed on the subject.

This canon appears to be an attempt to practically apply Paul's instruction to remain in what the Lord had assigned (1 Cor 7:17-24).  Neither the will of the overseer, the people, nor the other overseers allowed for the transfer to another region.  As in Canon 15 of Nicaea, the idea was to inhibit the movement of overseers from one church to another.  Many of these were for personal gain or recognition and showed contempt for the ministry rather than a love for the flock.

Antioch - Canon 20

With a view to the good of the Church and the settlement of disputes, it is decreed to be well that synods of the bishops, (of which the metropolitan shall give notice to the provincials), should be held in every province twice a year, one after the third week of the feast of Easter, so that the synod may be ended in the fourth week of the Pentecost; and the second on the ides of October which is the tenth [or fifteenth] day of the month Hyperberetæus; so that presbyters and deacons, and all who think themselves unjustly dealt with, may resort to these synods and obtain the judgment of the synod.  But it shall be unlawful for any to hold synods by themselves without those who are entrusted with the Metropolitan Sees.

So that there were appropriately placed synods through the year, two per year were established—six months apart—guaranteeing that matters requiring a synod would be judged and not allowed to languish.  In many ways this provided a spiritual "city of refuge" system to ensure all matters were addressed.

Titus - Part 6 (Final)

Evidenced in behavior.¹ God has called every believer to diligence in the daily walk.  The second letter of Peter lays out the need to be ever-increasing in godly qualities with a view to usefulness and fruitfulness (2 Pet. 1:5-8).  As growth occurs, changes become evident so that others begin to recognize us as “having been with Jesus” (Acts 4:13).  Spiritual growth manifests Christ in whatever sphere of life.

1. Leadership (Titus 1) – The qualifications given for elders would not come as a surprise to a Jewish community.  From the time of Egyptian slavery, men would be recognized as leaders with inherent civic and spiritual responsibilities “because they possess qualities deemed necessary for the effective fulfillment of those responsibilities…The men become elders simply because it is natural for them to do so.”²  These men would oversee transactions, judge cases, and exact penalties for offenses.  An excellent example is Job, not because he is formally recognized but demonstrated through his righteous lifestyle (Job 29:12-17; 31:1ff) and the respect given him (Job 29:7-11).³  In the same way, local assemblies are to have older men, firmly established in the Lord, who know the Bible, judge rightly, and lead by example.  Accepting less leads to error akin to Israel during the time of the judges in failing to do according to God’s standard (Judg. 17:6).  This places the onus on men to be desirous of being built up “on your most holy faith” (Jude 20) and on the assembly “to recognize those who labor among you” (1 Thess. 5:12, NKJV) as an encouragement of the work being done.

2. Assemblies (Titus 2) – From creation the Lord designed men and women for different roles with varying levels of maturity with associated decorum within those roles.  Men are seen to have leadership and overseership roles in Scripture.  Younger men have vigor that must be checked as in taming a wild horse.  Strength and passion are channeled in a proper and thereby useful direction.  Older men are characterized by wisdom—sure judgment based on length of years and knowledge of Scripture (Job 12:12).  A good example of this difference is Elihu whose anger burned within but who understood his place with older men and waited before those who were supposed to be wiser and more learned had finished (Job 32:2-7).  Women, conversely, are seen in supportive roles passing to the next generation the skills needful to maintain a home and family.

3. Personal lives (Titus 3) – As stated previously in this chapter, God has stated those things that are necessary for proper living.  Micah 6:8 gives a good summation of three primary areas of concern for relations with all people which God requires of every individual.

a.	“Do justice” – This is the minimum due to all.  No cause (save for penal action) allows a person to withhold the most basic of rights from another.  God gave clear warning to Judah of their need to turn from the sin of neglect and to act justly toward the people lest they be destroyed (Isa. 1:16-20).  No individual or group can ignore this, as demonstrated by the Corinthian assembly (1 Cor. 11:20-21, 30).
b.	“Love kindness” (“mercy”, NKJV) – Benevolence goes beyond justice and promotes the peace God’s people are called to pursue (Psa. 34:14; Rom. 12:18).  Each of us will be wronged in some fashion.  By leaving revenge for a wrong suffered in the Lord’s hands, we promote good and leave the vengeance with God (Rom. 12:17-21).
c.	“Walk humbly with your God” – The requirements placed on the child of God in relationships with others are exacting, yet the most difficult and demanding is a daily walk in humility before the Master.  Pride comes forth easily, for we are prone to err as result of the conflict between the law of God and the law in our members (Rom. 7:22-23).  A constant sacrifice of self is needful for God to have His perfect way (Rom. 12:1-2).

1 Continuing and completing the series from Part 5.
2 Timothy Mark Willis.  “Elders in Pre-Exilic Israelite Society” [Ph.D. dissertation, Harvard University, 1990], p. 162.
3 For further analysis of Old Testament elders, see David A Mappes. “The ‘Elder’ in the Old and New Testaments,” Bibliotheca Sacra Vol. 154, No. 613 (January–March 1997): pp. 81-93.