IT behoves the bishops in every province to acknowledge the bishop who presides in the metropolis, and who has to take thought for the whole province; because all men of business come together from every quarter to the metropolis. Wherefore it is decreed that he have precedence in rank, and that the other bishops do nothing extraordinary without him, (according to the ancient canon which prevailed from [the times of] our Fathers) or such things only as pertain to their own particular parishes and the districts subject to them. For each bishop has authority over his own parish, both to manage it with the piety which is incumbent on every one, and to make provision for the whole district which is dependent on his city; to ordain prebysters and deacons; and to settle everything with judgment. But let him undertake nothing further without the bishop of the metropolis; neither the latter without the consent of the others.
Notes.
Ancient Epitome of Canon IX.
Bishops should bebound to opinion of the metropolitan, and nothing should they do without his knowledge except only such things as have reference to the diocese of each, and let them ordain men free from blame.
Van Espen.
From this canon we see that causes of more importance and greater moment are to be considered in the Provincial Synod which consisted of the metropolitan and the other bishops of the province.
By the "ancient canon" of which mention is here made, there can scarcely be a doubt is intended the xxxiv. of the Canons of the Apostles, since in it are read the same provisions (and almost in the same words) as here are set forth somewhat more at length; nor is there any other canon in which these, provisions are found earlier in date than this synod, wherefore from this is deduced a strong argument for the integrity of the Canons of the Apostles.
The wording of this canon should be compared with the famous sentence so often quoted of St. Irenseus. "Ad hanc enim ecclesiam [i.e. of Rome] propter potentiorem principalitatem necesse eat omnem convenire ecclesiam, hoc est, cos qui aunt undique fideles, in qua sempter ab his, qui aunt undique, conservata eat eaque est ab Apestolis traditio."
Is it not likely that in the lost Greek original the words translated convenire ad were ( suntre/kein e0n ? Vide on the meaning of cone venire ad, F. W. Puller, The Primitive Saints and the See of Rome, pp. 32 et seqq.
Compare Apostolic Canon XXXIV.
Canon X.
The Holy Synod decrees that persons in villages and districts, or those who are called chorepiscopi, even though they may have received ordination to the Episcopate, shall regard their own limits and manage the churches subject to them, and be content with the care and administration of these; but they may ordain readers, sub-deacons and exorcists, and shall be content with promoting these, but shall not presume to ordain either a presbyter or a deacon, without the consent of bishop of the city to which he and his district are subject. And if he shall dare to transgress [these] decrees, he shall be deposed from tile rank which he enjoys. And a chorepiscopus is to be appointed by the bishop of the city to which he is subject.
Notes.
Ancient Epitome of Canon X
A chorepiscopus makes Exorcists, Lectors, Sub-deacons and Singers, but not a presbyter or a deacon without the bishop of the city. Who dares to transgress this law let him be deposed.The bishop of the city makes the chorpiscopus.
For the Minor Orders in the Early Church see the Excursus on the subject appended to Canon XXIV. of Laodicea."Ordination to the episcopate." In translating thus I have followed both Dionysius and Isidore. the former of whom translates "although they had received the impositionof tim hand of the bishop and had been consecreted bishops;" and the latter "althoughthey had received from bishops the imposition of the hand, and had been consecrated bishops.":
Van Espen.
There can be no doubt that the Chorepiscopi, the authority of whom is limited by tiffs canon, are supposed to be endowed with the episcopal character. Among the learned there is a controversy as to whether Chorepiscopi were true bishops by virtue of the ordination to that office, and endowed with the episcopal character or were only bishops when accidentally so. But whatever may be the merits of this controversy, there can be no doubt from the context of this canon that the Fathers of Antioch took it for granted that the chorepiscopi were time bishops by virtue of their ordination, but it is also evident that they were subject to the bishop of the greater city. It must also be noted that these chorepiscopi were not instituted by the canons of the Councils of Ancyra. NeoCaesarea, or even of Nice, for these speak of them and make their decrees as concerning something already existing.
And from the very limitations of this canon it is by no means obscure that the fathers of Antioch supposed these chorepiscopi to be real bishops, for otherwise even with the license of the bishop of the city they could not ordain presbyters or deacons.
Canon XI.
IF any bishop, or presbyter, or any one whatever of the canon shall presume to betake himself to the Emperor without the consent and letters of the bishop of the province, and particularly of the bishop of the metropolis, such a one shall be publicly deposed and cast out, not only from communion, but also from the rank which he happens to have; inasmuch as he dares to trouble the ears of our Emperor beloved of God, contrary to the law of the Church. But, if necessary business shall. require any one to go to the Emperor, let him do it with the advice and consent of the metropolitan and other bishops in the province, and let him undertake his journey with letters from them.
Notes.
Ancient Epitome of Canon XI.
A bishop or presbyter who (of his own motion and not at the bidding of the Metropolitan of the province goes to the Emperor shall be deprived both of communion and dignity.
This canon is one of those magnificent efforts which the early church made to check the already growing inclination to what we have in later times learned to call Erastianism. Not only did the State, as soon as it became Christian, interfere in spiritual matters at its own motion, but there were found bishops and others of the clergy who not being able to attain their ends otherwise, appealed to the civil power, usually to the Emperor himself, and thus the whole discipline of the Church was threatened, and the authority of spiritual synods set aside. How unsuccessful the Church often was in this struggle is only too evident from the remarks of the Greek commentator Balsamon on thisvery canon.