The Nicean Creed

As Written and Ratified by the Council

We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, the only-begotten of his Father, of the substance of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father. By whom all things were made, both which be in heaven and in earth. Who for us men and for our salvation came down from heaven and was incarnate and was made man. He suffered and the third day he rose again, and ascended into heaven. And he shall come again to judge both the quick and the dead. And we believe in the Holy Ghost.

And whosoever shall say that there was a time when the Son of God was not, or that before he was begotten he was not, or that he was made of things that were not, or that he is of a different substance or essence from the Father, or that he is a creature, or subject to change or conversion—all that so say, the Catholic and Apostolic Church anathematizes them.

The Synodal Letter

Of the Holy and Great Synod of Nicea

To the Church of Alexandria, by the grace of God, holy and great; and to our well-beloved brethren, the orthodox clergy and laity throughout Egypt, and Pentapolis, and Lybia, and every nation under heaven, the holy and great synod, the bishops assembled at Nicea, wish health in the Lord.

Forasmuch as the great and holy Synod, which was assembled at Niece through the grace of Christ and our most religious Sovereign Constantine, who brought us together from our several provinces and cities, has considered matters which concern the faith of the Church, it seemed to us to be necessary that certain things should be communicated from us to you in writing, so that you might have the means of knowing what has been mooted and investigated, and also what has been decreed and confirmed.

First of all, then, in the presence of our most religious Sovereign Constantine, investigation was made of matters concerning the impiety and transgression of Arius and his adherents; and it was unanimously decreed that he and his impious opinion should be anathematized, together with the blasphemous words and speculations in which he indulged, blaspheming the Son of God, and saying that He is from things that are not, and that before He was begotten He was not, and that there was a time when He was not, and that the Son of God is by his free will capable of vice and virtue; saying also that He is a creature. All these things the holy Synod has anathematized, not even enduring to hear his impious doctrine and madness and blasphemous words. And of the charges against him and of the results they had, you have either already heard or will hear the particulars, lest we should seem to be oppressing a man who has in fact received a fitting recompense for his own sin. So far indeed has his impiety prevailed, that he has even destroyed Theonas of Marmorica and Secundes of Ptolemais; for they also have received the same sentence as the rest.

But when the grace of God had delivered Egypt from that heresy and blasphemy, and from the persons who have dared to make disturbance and division among a people heretofore at peace, there remained the matter of the insolence of Meletius and those who have been ordained by him; and concerning this part of our work we now, beloved brethren, proceed to inform you of the decrees of the Synod. The Synod, then, being disposed to deal gently with Meletius (for in strict justice he deserved no leniency), decreed that he should remain in his own city, but have no authority either to ordain, or to administer affairs, or to make appointments; and that he should not appear in the country or in any other city for this purpose, but should enjoy the bare title of his rank; but that those who have been placed by him, after they have been confirmed by a more sacred laying on of hands, shall on these conditions be admitted to communion: that they shall both have their rank and the right to officiate, but that they shall be altogether the inferiors of all those who are enrolled in any church or parish, and have been appointed by our most honourable colleague Alexander.

So that these men are to have no authority to make appointments of persons who may be pleasing to them, nor to suggest names, nor to do anything whatever, without the consent of the bishops of the Catholic and Apostolic Church, who are serving under our most holy colleague Alexander; while those who, by the grace of God and through your prayers, have been found in no schism, but on the contrary are without spot in the Catholic and Apostolic Church, are to have authority to make appointments and nominations of worthy persons among the clergy, and in short to do all things according to the law and ordinance of the Church. But, if it happen that any of the clergy who are now in the Church should die, then those who have been lately received are to succeed to the office of the deceased; always provided that they shall appear to be worthy, and that the people elect them, and that the bishop of Alexandria shall concur in the election and ratify it. This concession has been made to all the rest; but, on account of his disorderly conduct from the first, and the rashness and precipitation of his character, the same decree was not made concerning Meletius himself, but that, inasmuch as he is a man capable of committing again the same disorders, no authority nor privilege should be conceded to him.

These are the particulars, which are of special interest to Egypt and to the most holy Church of Alexandria; but if in the presence of our most honoured lord, our colleague and brother Alexander, anything else has been enacted by canon or other decree, he will himself convey it to you in greater detail, he having been both a guide and fellow-worker in what has been done.

We further proclaim to you the good news of the agreement concerning the holy Easter, that this particular also has through your prayers been rightly settled; so that all our brethren in the East who formerly followed the custom of the Jews are henceforth to celebrate the said most sacred feast of Easter at the same time with the Romans and yourselves and all those who have observed Easter from the beginning.

Wherefore, rejoicing in these wholesome results, and in our common peace and harmony, and in the cutting off of every heresy, receive with the greater honour and with increased love, our colleague your Bishop Alexander, who has gladdened us by his presence, and who at so great an age has undergone so great fatigue that peace might be established among you and all of us. Pray ye also for us all, that the things which have been deemed advisable may stand fast; for they have been done, as we believe, to the well-pleasing of Almighty God and of his only Begotten Son, our Lord Jesus Christ, and of the Holy Ghost, to whom be glory forever.

Amen.

On the Date of Easter

From the Letter of the Emperor to All Those Not Present at the Council

When the question relative to the sacred festival of Easter arose, it was universally thought that it would be convenient that all should keep the feast on one day; for what could be more beautiful and more desirable, than to see this festival, through which we receive the hope of immortality, celebrated by all with one accord, and in the same manner?

It was declared to be particularly unworthy for this, the holiest of all festivals, to follow the custom of the Jews, who had soiled their hands with the most fearful of crimes, and whose minds were blinded. In rejecting their custom, we may transmit to our descendants the legitimate mode of celebrating Easter, which we have observed from the time of the Saviour's Passion to the present day according to the day of the week.

We ought not, therefore, to have anything in common with the Jews, for the Saviour has shown us another way; our worship follows a more legitimate and more convenient course; and consequently, in unanimously adopting this mode, we desire, dearest brethren, to separate ourselves from the detestable company of the Jews, for it is truly shameful for us to hear them boast that without their direction we could not keep this feast. How can they be in the right, they who, after the death of the Saviour, have no longer been led by reason but by wild violence, as their delusion may urge them?

They do not possess the truth in this Easter question; for, in their blindness and repugnance to all improvements, they frequently celebrate two passovers in the same year. We could not imitate those who are openly in error. How, then, could we follow these Jews, who are most certainly blinded by error? for to celebrate the passover twice in one year is totally inadmissible. But even if this were not so, it would still be your duty not to tarnish your soul by communications with such wicked people.

Besides, consider well, that in such an important matter, and on a subject of such great solemnity, there ought not to be any division. Our Saviour has left us only one festal day of our redemption, that is to say, of his holy passion, and he desired to establish only one Catholic Church. Think, then, how unseemly it is, that on the same day some should be fasting while others are seated at a banquet; and that after Easter, some should be rejoicing at feasts, whilst others are still observing a strict fast.

For this reason, a Divine Providence wills that this custom should be rectified and regulated in a uniform way; and everyone, I hope, will agree upon this point. As, on the one hand, it is our duty not to have anything in common with the murderers of our Lord; and as, on the other, the custom now followed by the Churches of the West, of the South, and of the North, and by some of those of the East, is the most acceptable, it has appeared good to all; and I have been guaranteed for your consent, that you would accept it with joy, as it is followed at Rome, in Africa, in all Italy, Egypt, Spain, Gaul, Britain, Libya, in all Achaia, and in the dioceses of Asia, of Pontus, and Cilicia.

You should consider not only that the number of churches in these provinces make a majority, but also that it is right to demand what our reason approves, and that we should have nothing in common with the Jews. To sum up in few words: By the unanimous judgment of all, it has been decided that the most holy festival of Easter should be everywhere celebrated on one and the same day, and it is not seemly that in so holy a thing there should be any division. As this is the state of the case, accept joyfully the divine favour, and this truly divine command; for all which takes place in assemblies of the bishops ought to be regarded as proceeding from the will of God.

Make known to your brethren what has been decreed, keep this most holy day according to the prescribed mode; we can thus celebrate this holy Easter day at the same time, if it is granted me, as I desire, to unite myself with you; we can rejoice together, seeing that the divine power has made use of our instrumentality for destroying the evil designs of the devil, and thus causing faith, peace, and unity to flourish amongst us. May God graciously protect you, my beloved brethren.

Canon 1

Of Castration

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

Canon 2

Of the Presbyterate

Forasmuch as, either from necessity, or through the urgency of individuals, many things have been done contrary to the Ecclesiastical canon so that men just converted from heathenism to the faith, and who have been instructed but a little while, are straightway brought to the spiritual layer, and as soon as they have been baptized are advanced to the episcopate or the presbyterate. It has seemed right to us that for the time to come no such thing shall be done.

For to the catechumen himself there is need of time and of a longer trial after baptism. For the apostolical saying is clear, "Not a novice; lest, being lifted up with pride, he fall into condemnation and the snare of the devil." But if, as time goes on, any sensual sin should be found out about the person, and he should be convicted by two or three witnesses, let him cease from the clerical office. And whoso shall transgress this legislation will imperil his own clerical position as a person who presumes to disobey the great Synod.

Canon 3

Of Female Companions

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

Canon 4

Of Ordination

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

Canon 5

Of Excommunication

Concerning those, whether of the clergy or of the laity, who have been excommunicated in the several provinces, let the provision of the canon be observed by the bishops which provides that persons cast out by some be not readmitted by others. Nevertheless, inquiry should be made whether they have been excommunicated through captiousness, or contentiousness, or any such like ungracious disposition in the bishop.

And, that this matter may have due investigation, it is decreed that in every province synods shall be held twice a year, in order that when all the bishops of the province are assembled together, such questions may be thoroughly examined, so that those who have confessedly offended against their bishop may be seen by all to be excommunicated, until it shall seem fit to a general meeting of the bishops to pronounce a milder sentence upon them.

And let these synods be held, the one before Lent (that the pure Gift may be offered to God after all bitterness has been put away), and let the second be held about autumn.

Canon 6

Of Alexandria

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

Canon 7

Of Jerusalem

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

Canon 8

Of the Cathari

Concerning those who call themselves Cathari, if they come over to the Catholic and Apostolic Church, the great and holy Synod decrees that they who are ordained shall continue as they are in the clergy. But it is before all things necessary that they should profess in writing that they will observe and follow the dogmas of the Catholic and Apostolic Church; in particular that they will communicate with persons who have been twice married, and with those who having lapsed in persecution have had a period of penance laid upon them, and a time of restoration fixed so that in all things they will follow the dogmas of the Catholic Church.

Wheresoever, then, whether in villages or in cities, all of the ordained are found to be of these only, let them remain in the clergy, and in the same rank in which they are found. But if they come over where there is a bishop or presbyter of the Catholic Church, it is manifest that the Bishop of the Church must have the bishop's dignity; and he who was named bishop by those who are called Cathari shall have the rank of presbyter, unless it shall seem fit to the Bishop to admit him to partake in the honour of the title. Or, if this should not be satisfactory, then the bishop shall provide for him a place as Chorepiscopus, or presbyter, in order that he may be evidently seen to be of the clergy, and that there may not be two bishops in the city.

Canon 9

Of Invalid Ordination

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

Canon 10

Of Lapsed Ordination

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

Canon 11

Of the Lapsed

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

Canon 12

Of Military Converts

As many as were called by grace, and displayed the first zeal, having cast aside their military girdles, but afterwards returned, like dogs, to their own vomit (so that some spent money and by means of gifts regained their military stations); let these, after they have passed the space of three years as hearers, be for ten years prostrators. But in all these cases it is necessary to examine well into their purpose and what their repentance appears to be like.

For as many as give evidence of their conversions by deeds, and not pretence, with fear, and tears, and perseverance, and good works, when they have fulfilled their appointed time as hearers, may properly communicate in prayers; and after that the bishop may determine yet more favourably concerning them. But those who take the matter with indifference, and who think the form of entering the Church is sufficient for their conversion, must fulfill the whole time.

Canon 13

Of Last Rites

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

Canon 14

Of Lapsed Catechumens

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

Canon 15

Of Wandering Clerics

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. He shall be restored to the Church for which he was ordained bishop or presbyter.

Canon 16

Of Departing Clerics

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) recklessly depart from their own church, ought not to be received by another church; but every constraint should be applied to restore them to their own parishes; and, if they will not go, they must be excommunicated. And if anyone shah dare surreptitiously to carry off and ordain a man in his own Church belonging to another, without the consent of his own proper bishop, from whom although he was enrolled in the clergy list he has seceded, let the ordination be void.

Canon 17

Of Usury

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

Canon 18

Of the Ordering of the Eucharist

It has come to the knowledge of the holy and great Synod that, in some districts and cities, the deacons administer the Eucharist to the presbyters, whereas neither canon nor custom permits that they who have no right to offer should give the Body of Christ to them that do offer. And this also has been made known, that certain deacons now touch the Eucharist even before the bishops.

Let all such practices be utterly done away, and let the deacons remain within their own bounds, knowing that they are the ministers of the bishop and the inferiors of the presbyters. Let them receive the Eucharist according to their order, after the presbyters, and let either the bishop or the presbyter administer to them. Furthermore, let not the deacons sit among the presbyters, for that is contrary to canon and order. And if, after this decree, any one shall refuse to obey, let him be deposed from the diaconate.

Canon 19

Of the Paulianists

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

Canon 20

Of Kneeling During Prayer

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