Canons of Hippolytus preface–18

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In the name of the Father and the Son and the Holy Spirit, the one God. These are the canons of the Church, with the precepts which Hippolytus, chief bishop of Rome, wrote according to the commands of the apostles, by the (inspiration) of the Holy Spirit, who spoke through him. These canons are thirty-eight in number. With (a prayer for) salvation (coming) from the Lord. Amen.

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I. The first, on the holy faith. Before everything, our discourse must be about the holy and sound faith, which concerns our Lord Jesus Christ, the Son of the living God. We have therefore set down (what follows) as a testimony of faith, and we confess with a persevering will in truth that the Trinity is altogether equal in honor, equal in glory, and has neither beginning nor end. The Word is the Son of God, who is the creator of every creature, visible and invisible. This we have decreed with counsel and deliberation against certain lost men who have spoken wicked things about the Word of God, as our Lord Jesus Christ said of such men. Therefore, all the more joined in close union in the power of God, we have separated them, because they do not agree with the Church in God, nor are they with us, who are disciples of the (holy) Scriptures. And so we have separated them from the Church and have committed to God everything that concerns them; we who shall judge creatures in righteousness. But those who are ignorant (of the faith) concerning him (that is, concerning Christ) we inform without envy, so that they may not fall into an evil death like the heretics, but may merit eternal life, and may teach their children and descendants this one faith.

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II. The second canon, on bishops. Let the bishop be chosen by the whole people; let him be without any violent passion, as is written of him. In the week in which he is consecrated, let the people say: "We choose him." Then, when silence has fallen in the whole flock, after the confession let all pray for him, saying: "O God, strengthen this man whom you have prepared for us." Then let one of the bishops and presbyters be chosen to lay his hand on his head and pray, saying:

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III. The third canon: the prayer over one who is consecrated bishop, and the order of the Mass. "O God, Father of our Lord Jesus Christ, Father of mercies and God of all comfort, who dwells on high and looks on the lowly, who knows all things before they come to be; you who established the boundaries of the Church, by whose command it comes about that the righteous race from Adam endures through this bishop, who is (in a manner) the great Abraham; who appointed rulers and leaders: look upon N., your servant, granting your power and the effective spirit which you granted to the holy apostles through our Lord Jesus Christ, your only Son; to those (apostles) who founded the Church in every place to the honor and glory of your holy name. For you know the heart of each one. Grant him to see your people without sin, that he may be worthy to feed your great and holy flock. Make his conduct also higher than that of all the people, without any turning aside. Make him also to be envied by all for his excellence, and accept his prayers and his offerings, which he will offer to you day and night, and let them be to you a pure fragrance. Grant him also, O Lord, together with the episcopate, a merciful spirit and authority to forgive sins, and grant him power to loose every bond of the devil's iniquity and to heal every disease, and crush Satan under his feet quickly, through our Lord Jesus Christ, through whom be glory to you with him and the Holy Spirit to the ages of ages. Amen." After this let all turn to him, kissing him in peace, for he is worthy of it. Then let the deacon bring the offering, and let him who has been consecrated bishop lay his hands on the offering together with the presbyters, saying: "The Lord be with you all." Let the people answer: "And with your spirit." Let (the celebrant) say: "Lift up your hearts." Let the people answer: "We have them with the Lord." (Let the celebrant say:) "Let us give thanks to the Lord." And let (the people) answer: "It is worthy and right," which means: it is fitting. Afterwards let him say the prayer and complete the sacrifice of the Mass. If oil is present, let him pray over it; if not, (let him recite) only those portions (of the prayers). If any firstfruits of edible produce have been brought, let him pray over them and bless the fruits, which have been brought for his prayer, and let the particular prayers be recited over the particular things, and at the end of each prayer let it be said: "Glory to you, Father and Son and Holy Spirit, to the ages of ages. Amen."

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IV. The fourth canon, on the ordination of a presbyter. If a presbyter is ordained, let everything be done with him in the same way as with a bishop, except that he does not sit on the throne. Let the same prayer also be recited over him in full as over the bishop, with the sole exception of the name of the episcopate. The bishop is to be made equal to the presbyter in all things except the seat and ordination, because the power of ordaining is not given to him.

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V. The fifth canon, on the ordination of deacons. If a deacon is ordained, let the particular canons be observed, and let this prayer be recited over him; yet he does not therefore belong to the priestly order, but to the diaconal, as befits a servant of God. (The deacon) is to serve the bishop and the presbyters in all things, and not only at the holy offering, but he is also to inform (the bishop) about the sick among the people who have no one (to help them). Let the bishop be informed (of the number and condition of the sick) so that he may pray for them and that what they need may be distributed to them, and likewise to people pressed by hidden poverty. (The deacons) are also to serve others on whom the bishop has mercy. (Let them be so instructed) that they can give to widows, orphans, and the poor (what they need). In this way, then, let him fulfill all his duties. Such truly is that deacon of whom Christ said: "If anyone serves me, my Father will honor him." Let the bishop lay his hand on him, reciting this prayer over him and saying: "O God, Father of our Lord Jesus Christ, we earnestly ask you to pour out your Holy Spirit on your servant N., and to prepare him with those who serve you according to your good pleasure, like Stephen, and to grant him strength to overcome the power of the devil by the sign of the cross with which he himself is marked, and to grant him a life and conduct without sin before all people, and teaching (useful) to many, by which he may lead a numerous people in the holy Church to salvation without any stumbling. Accept all his service through our Lord Jesus Christ, through whom be glory to you with him and the Holy Spirit to the ages of ages. Amen."

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VI. The sixth canon, on (martyrs) who are punished for the faith. When someone has been counted worthy to stand before a tribunal for the faith and to be punished for Christ, but afterwards is released by pardon, such a person afterwards merits the priestly rank before God, not by the ordination that is done by the bishop: his confession is his ordination. But if he is chosen as bishop, let him be consecrated. If someone, after making confession, was not harmed by tortures, he is worthy of the priesthood, but let him be ordained by the bishop. If such a (confessor), being someone's slave, endured tortures for Christ, he likewise is a priest to the flock; for although he has not received the form of priesthood, he has nevertheless obtained the spirit of priesthood. Let the bishop (who ordains such a one), therefore, omit the recitation of the prayer which concerns (asking for) the Holy Spirit.

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VII. The seventh canon, on those chosen as readers and subdeacons. Let the one chosen as reader be adorned with the virtues of a deacon, and let a hand not be laid on him first, but let the book of the Gospel be handed to him by the bishop. Let the subdeacon (be promoted) according to this order, and let him not be ordained as unmarried. If he is without a wife, (let him not be ordained) unless testimony has first been given for him by his neighbors to attest his integrity, so that it is certain he was free from corruption at the time he lived there. Nor let a hand be laid on anyone as unmarried (or rather, as a virgin) except when, having reached mature age, he is held to be faithful and has been commended by (good) testimony. When the subdeacon and the reader pray alone, let them stand in the rear part (of the sanctuary?); but let the subdeacon serve before the people.

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VIII. The eighth canon, on gifts of healing. If someone presents a petition (to the bishop) concerning his own ordination (relying on this), that he says, "I have received a gift of healing," let him not be ordained before it becomes clear how the matter stands (with what he claims about such a gift). First of all it must be inquired whether the healings that are done through him really come from God. [A presbyter whose wife has given birth is not to be set apart.]

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IX. The ninth canon: that it is not fitting (for presbyters) to live in places not their own. On honoring widows. If a presbyter leaves (his church) and wishes to live in a place not assigned to him, let the clergy of that place, while ready to receive him, ask for (a testimony) from the bishop who ordained him (or rather, from his see), lest perhaps he has fled for some (less honorable) reason. But if his city (his homeland) is very far away, let him be examined whether he is indeed adorned with learning, yet lacks what befits presbyters. Afterwards (having been well approved by this examination) let him be received into the fellowship (of the other presbyters) and be given double honor, and let him not be ordained again. To widows let special (honor) be given because of their many prayers, their care for the sick, and frequent fasting.

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X. On those who wish to become Christians. Let those who frequent the churches with the intention of being received among the Christians be examined with all perseverance, and (let it be asked) why they reject their own worship, lest perhaps they come in to mock. But if someone comes with a sign of good faith, let him be received with joy and be asked about his craft (or the occupation by which he supports himself), and let him be instructed by a deacon and learn in the church to renounce the devil and all his pomp. Let this be observed for the whole time in which he receives catechesis, before he is numbered with the rest of the people. If (the catechumen) is the slave of an idolatrous master, let him not be baptized against his master's will; let him be content that he is a Christian. But if he dies before being admitted to the sacraments, let him not be separated from the rest of the flock (of the faithful).

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XI. The eleventh canon, on those who make images of the gods by painting or sculpture. Let every craftsman know that it is not at all lawful for him to make an idol or any idolatrous figure, whether the figure is made of silver or by painting. If any craftsman is found after receiving baptism to have made such a thing, apart from things that belong to people's ordinary use, let him be excommunicated until he repents.

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XII. The twelfth canon, on the rejection of certain occupations for which one is to be kept from communion until he repents. A stage actor, or a gladiator, or one who trains or teaches the art of (stage) dancing, or one who performs in the Olympic games (?), or one who teaches augury or charming (of snakes) or divination from signs, or a beast-fighter (who fights with beasts for the people's amusement), or one who sacrifices to idols: all these are not admitted to the sacred homilies unless they are first cleansed of those unclean works. After (a probation) of forty days they become sharers in the homily. If they show themselves worthy, they are also admitted to baptism. Let the catechist of the church report (to the bishop) on these matters. A schoolmaster who teaches little boys, if he knows no other craft by which to earn his living, is to rebuke whenever something (deserving rebuke) appears in those he teaches, and is sincerely to confess that those whom the Gentiles call gods are demons, and is to say before them (his pupils) daily: "There is no God but the Father and the Son and the Holy Spirit." And if he can teach all his pupils the chief part of the Lord's Prayer (?), or if, going further, he can teach them the true faith, this will be a great merit for him.

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XIII. The thirteenth canon, on authority and soldiers, who are to be wholly excluded. A citizen (or rather, a man) or a soldier who receives (from the emperor) the power to kill is never to be received at all. But those who, while they were soldiers, were ordered to fight, and otherwise have abstained from all evil speech, and have not put crowns on their heads … but have obtained the sign, (let them be received). But every man who has been raised to the rank of prefect, of precedence, or of authority, and is not clothed with the ornament of justice which is according to the Gospel, is to be separated from the flock (of the faithful), and the bishop is not to pray before him.

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XIV. The fourteenth canon. Let a Christian not become a soldier of his own will, unless he is compelled by a commander. Let him have a sword, but let him take care not to become guilty of the crime of shedding blood. If it is found that blood has been shed by him, let him abstain from participation in the mysteries, unless perhaps he has been corrected by a singular change of life with tears and lamentation. Yet let his offering not be feigned, but with the fear of God.

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XV. The fifteenth canon, on certain unlawful works. One who commits sexual immorality, or who seeks profit from sexual immorality, or an effeminate man; above all, one who tells lies; then the slothful and viciously idle one by one, or the prodigal (?), or magicians or astrologers, soothsayers, interpreters of dreams, conjurers, agitators who stir up the people to riots and seditions, or those who make amulets, usurers, the violent, or lovers of the world who delight in oaths, one who carps at people everywhere with abuse, or a moneylender, or one who despises people, or one who (superstitiously) chooses hours and days (asserting) that some are unlucky: all these, and those like them, are to be admitted neither to the catechumenate nor to baptism until they abstain from all such works. The affirmation of three witnesses is needed, who testify that they have already withdrawn from all such wicked works. For it often happens that people cling to their purposes into old age unless they strive with the utmost force. But if after baptism they are found to have relapsed into those most shameful crimes which we have indicated, let them be expelled from the church until they have done penance with weeping, fasting, and works of mercy.

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XVI. The sixteenth canon, on one who has a concubine and, rejecting her, wishes to marry another. If a Christian, after he has lived with a particular concubine who has borne him a son, rejects her and wishes to marry (another woman), he is a killer of a man, unless perhaps he has caught her in sexual immorality.

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XVII. On free women, how they ought to conduct themselves; on pregnant women; on the separation of men from women. That virgins ought to veil their faces and heads. A free woman who does not cover her head in church: even if her husband perhaps permits it, let her nevertheless not let her hair down loose; rather let her have her hair braided and gathered in the house of God, and let her not show curls or tufts of hair when she wishes to partake of the divine sacraments. Let her not give the infants she has borne to wet nurses, but rather nurse them herself alone, according to the duty (or rather, the name) of marriage. Let her take care not to neglect the management of the household, nor oppose her husband in anything. If she surpasses her husband in prudence and knowledge, let her at all times nonetheless enjoy the remembrance of God. If she altogether surpasses men in knowledge, let her show this excellence to no one, but rather serve her husband as the Lord, and let her think of the poor as though they were her relatives, and at the same time let her take care of the (holy) offerings (to receive communion), fleeing far from the empty and vain world. For she who prides herself on ornaments of precious stones and pearls is not so beautiful as she who shines by her nature and goodness alone. A woman of this kind is to be set (over the other women, as it were) as overseer. (The other women) are not to be unclean, nor love pleasure (too much), nor be inclined to laughter, nor speak at all in church, because it is the house of God; it is not a place for chatting but a place of prayer in fear. Whoever talks in church is to be put out and not admitted to the communion of the mysteries on that day. As for a catechumen who is worthy of the light (phōtismos, that is, baptism), let time not hinder him; the catechist of the church is the one who decides this question. When the catechist has finished the daily portion of catechesis, let (the catechumens) pray apart from the Christians. Pregnant women are not to partake of the mysteries before they are purified. Their purification after (childbirth) is to be thus: if the child is male, twenty days; if female, forty days (let them wait before they come to church). Let women who have given birth decline invitations (to rich dinners) and rather devote themselves to prayer for the welfare of the infants they have conceived. If before their purification they wish to attend church, let them pray with the catechumens who have not yet been received and have not been judged worthy to mingle with the assembly (of the faithful). Let the women be separated in a place to which men are not admitted at all. Let the catechist lay his hand on the catechumens before he gives them his care. Young unmarried women, when the time comes at which they are raised to the rank of women, are to veil their heads like the older women, with their veils or mantles, but are not to use a thin cloth.

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XVIII. The eighteenth canon. Again on women who have given birth. A woman who has given birth is to stand outside the holy place for forty days if the infant is male, eighty if it is a girl. If she enters the church, let her pray with the catechumens and the pregnant women; let this be done so that they are not compelled to stand outside their whole life.