That a clerk ought not to be set over two churches.
From henceforth no clergyman shall be appointed over two churches, for this savours of merchandise and filthy lucre, and is altogether alien from ecclesiastical custom. We have heard by the very voice of the Lord that, "No man can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other." Each one, therefore, as says the Apostle, in the calling wherein he was called, in the same he ought to abide, and in one only church to give attendance. For in the affairs of the Church, what is gained through filthy lucre is altogether separate from God. To meet the necessities of this life, there are various occupations, by means of which, if one so desire, let him procure the things needful for the body. For says the Apostle, "These hands have ministered unto my necessities, and to them that were with me." Occupations of this sort may be obtained in the God-protected city. But in the country places outside, because of the small number of people, let a dispensation be granted.
Notes.
Ancient Epitome of Canon XV.
Hereafter at Constantinople a cleric may not serve two churches. But in the outskirts this may be permitted on account of the scarcitymen.
Van Espen.
This means that in the country or where men are so scarce that each parish cannot have its own presbyter, one presbyter should be allowed to serve two churches, not that so he may supply his own need. (as to-day is allowed by the combination of benefices), but that so the necessities of the parishioners may be provided for.
It should be noted that the synod deems it "filthy lucre" and "separate from God" if ecclesiastical ministries are performed "for the necessaries of life," and is of opinion that the clergy should seek their support from some honest employment or work by the example of Paul, rather than to turnecclesiastical ministrations to the attaining of temporal things, and to use these as an art by which to gain bread.
This canon is found in the Corpus Juris Canonical Pars. II., Causa XXI., Quaest. L, canon j. where the gloss is "because there the clergy are few."
Canon XVI.
That it does not become one in holy orders to be clad in costly apparel.
All buffoonery and decking of the body ill becomes the priestly rank. Therefore those bishops and clerics who array themselves in gay and showy clothing ought to correct themselves, and if they do not amend they ought to be subjected to punishment. So likewise they who anoint themselves with perfumes. When the root of bitterness sprang up, there was poured into the Catholic Church the pollution of the heresy of the traducers of the Christians. And such as were defiled by it, not only detested the pictured images, but also set at naught all decorum, being exceedingly mad against those who lived gravely and religiously; so that in them was fulfilled that which is written, "The service of God is abominable to the sinner." If therefore, any are found deriding those who are clad in poor and grave raiment, let them be corrected by punishment. For from early times every man in holy orders wore modest and grave clothing; and verily whatever is worn, not so much because of necessity, as for the sake of outward show, savours of dandyism, as says Basil the Great. Nor did anyone array himself in raiment embroidered with silk, nor put many coloured ornaments on the border of his garments; for they had heard from the lips of God that "They that wear soft clothing are in kings' houses."
Notes.
Ancient Epitome of Canon XVI.
Bishops and clergymen arraying themselves in splendid clothes and anointed with perfumes must be corrected. Should they persist, they must be punished.
Balsamon and Zonaras tell of the magnificence in dress assumed by some of the superior clergy among the Iconoclasts, wearing stuffs woven with threads of gold, and theirloins girt with golden girdles, and sentences embroidered in gold on the edge of theirraiment. It is curious to note how often heretics fall into extremes. We have seen how Eustathius wore a conspicuous garb and was not willing to appear in the ordinary dress of a clergyman of his day. His was the one extreme of ultra clerical or, I should say, ascetic clothing. These Iconoclasts went to the other extreme and dressed themselves like men of the world, giving themselves the dandy airs of the fops of the day, thus, as always, making themselves ridiculous in the eyes of the wise, and their office contemptible in the eyes of the common people.
This canon is found in the Corpus Juris Canonici , Gratian's Decretum ,Pars. II., Causa XXI., Qusest. IV., canon j.
Canon XVII.
That he shall not be allowed to begin the building of an oratory, who has not the means wherewith to finish it.
Certain monks having left their monasteries because they desired to rule, and, unwilling to obey, are undertaking to build oratories, but have not the means to finish them. Now whoever shall undertake to do anything of this sort, let him be forbidden by the bishop of the place. But if he have the means wherewith to finish, let what he has designed be carried on to completion. The same rule is to be observed with regard to laymen and clerics.
Notes.
Ancient Epitome of Canon XVII.
Whoever wishes to build a monastery, if he has the wherewithal to finish it, let him beginthe work, and let him bring it to a conclusion.But if not, let him be prohibited by the bishop of the place. The same law shall apply to laymenand monks.
Van Espen refers to Gratian's Decretum , Pars. III., De Consecrat., Dist. I., canon ix., et seqq.
Balsamon also refers his readers to the Fourth Book of the Basilica, title I., chapter I, which is part of Justinian's cxxiij. Novel, also to the first canon of the so-called First-and-Second Council held at Constantinople in the Church of the Holy Apostles.