Canons of the Council of Constantinople (381)
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Chapter 1
1Pedalion
Ὥρισαν οἱ ἐν Κωνσταντινουπόλει συνελθόντες ἅγιοι Πατέρες, μὴ ἀθετεῖσθαι τὴν πίστιν τῶν Πατέρων τῶν τριακοσίων δέκα ὀκτώ, τῶν ἐν Νικαίᾳ τῆς Βιθυνίας συνελθόντων· ἀλλὰ μένειν ἐκείνην κυρίαν, καὶ ἀναθεματισθῆναι πᾶσαν αἵρεσιν· καὶ εἰδικῶς τὴν τῶν Εὐνομιανῶν, εἴτ' οὖν Εὐδοξιανῶν, καὶ τὴν τῶν Ἡμιαρείων, εἴτ' οὖν Πνευματομάχων, καὶ τὴν τῶν Σαβελλιανῶν, καὶ τὴν τῶν Μαρκελλιανῶν, καὶ τὴν τῶν Φωτεινιανῶν, καὶ τὴν τῶν Ἀπολλιναριανῶν.
Hōrisan hoi en Kōnstantinoupolei synelthontes hagioi Pateres, mē atheteisthai tēn pistin tōn Paterōn tōn triakosiōn deka oktō, tōn en Nikaią tēs Bithynias synelthontōn; alla menein ekeinēn kyrian, kai anathematisthēnai pasan hairesin; kai eidikōs tēn tōn Eunomianōn, eit' oun Eudoxianōn, kai tēn tōn Hēmiareiōn, eit' oun Pneumatomachōn, kai tēn tōn Sabellianōn, kai tēn tōn Markellianōn, kai tēn tōn Phōteinianōn, kai tēn tōn Apollinarianōn.
The holy fathers who assembled at Constantinople decreed that the faith of the three hundred and eighteen fathers who assembled at Nicaea in Bithynia is not to be set aside, but is to remain in force, and that every heresy is to be anathematized, and in particular that of the Eunomians or Eudoxians, that of the Semi-Arians or Pneumatomachi, that of the Sabellians, that of the Marcellians, that of the Photinians, and that of the Apollinarians.
Chapter 2
2Pedalion
Τοὺς ὑπὲρ διοίκησιν ἐπισκόπους ταῖς ὑπερορίοις ἐκκλησίαις μὴ ἐπιέναι, μηδὲ συγχέειν τὰς ἐκκλησίας· ἀλλὰ κατὰ τοὺς κανόνας, τὸν μὲν Ἀλεξανδρείας ἐπίσκοπον, τὰ ἐν Αἰγύπτῳ μόνον οἰκονομεῖν· τοὺς δὲ τῆς Ἀνατολῆς ἐπισκόπους, τὴν Ἀνατολὴν μόνην διοικεῖν· φυλαττομένων τῶν ἐν τοῖς κανόσι τοῖς κατὰ Νίκαιαν πρεσβείων τῇ Ἀντιοχέων ἐκκλησίᾳ· καὶ τοὺς τῆς Ἀσιανῆς διοικήσεως ἐπισκόπους, τὰ κατὰ τὴν Ἀσιανὴν μόνον διοικεῖν· καὶ τοὺς τῆς Ποντικῆς, τὰ τῆς Ποντικῆς μόνον· καὶ τοὺς τῆς Θρᾴκης τὰ τῆς Θρᾳκικῆς μόνον οἰκονομεῖν. Ἀκλήτους δὲ ἐπισκόπους ὑπὲρ διοίκησιν μὴ ἐπιβαίνειν ἐπὶ χειροτονίᾳ, ἤ τισιν ἄλλαις οἰκονομίαις ἐκκλησιαστικαῖς. Φυλαττομένου δὲ τοῦ προγεγραμμένου περὶ τῶν διοικήσεων κανόνος, εὔδηλον ὡς τὰ καθ' ἑκάστην ἐπαρχίαν ἡ τῆς ἐπαρχίας σύνοδος διοικήσει, κατὰ τὰ ἐν Νικαίᾳ ὡρισμένα. Τὰς δὲ ἐν τοῖς βαρβαρικοῖς ἔθνεσι τοῦ Θεοῦ ἐκκλησίας, οἰκονομεῖσθαι χρὴ κατὰ τὴν κρατήσασαν συνήθειαν τῶν Πατέρων.
Tous hyper dioikēsin episkopous tais hyperoriois ekklēsiais mē epienai, mēde syncheein tas ekklēsias; alla kata tous kanonas, ton men Alexandreias episkopon, ta en Aigyptǭ monon oikonomein; tous de tēs Anatolēs episkopous, tēn Anatolēn monēn dioikein; phylattomenōn tōn en tois kanosi tois kata Nikaian presbeiōn tę̄ Antiocheōn ekklēsią; kai tous tēs Asianēs dioikēseōs episkopous, ta kata tēn Asianēn monon dioikein; kai tous tēs Pontikēs, ta tēs Pontikēs monon; kai tous tēs Thrąkēs ta tēs Thrąkikēs monon oikonomein. Aklētous de episkopous hyper dioikēsin mē epibainein epi cheirotonią, ē tisin allais oikonomiais ekklēsiastikais. Phylattomenou de tou progegrammenou peri tōn dioikēseōn kanonos, eudēlon hōs ta kath' hekastēn eparchian hē tēs eparchias synodos dioikēsei, kata ta en Nikaią hōrismena. Tas de en tois barbarikois ethnesi tou Theou ekklēsias, oikonomeisthai chrē kata tēn kratēsasan synētheian tōn Paterōn.
Bishops are not to go beyond their dioceses to churches outside their bounds, nor to throw the churches into confusion; but, according to the canons, the bishop of Alexandria is to manage the affairs of Egypt only; the bishops of the East are to govern the East only, the privileges given to the church of the Antiochenes in the canons of Nicaea being preserved; the bishops of the Asian diocese are to govern the affairs of Asia only; those of Pontus the affairs of Pontus only; and those of Thrace are to manage the affairs of Thrace only. And bishops are not to go beyond their diocese uninvited for an ordination or any other church business. And, the aforesaid canon concerning the dioceses being kept, it is evident that the synod of each province will govern the affairs of that province, according to what was decreed at Nicaea. But the churches of God among the barbarian nations must be managed according to the custom of the fathers that has prevailed.
Chapter 3
3Pedalion
Τὸν μέν τοι Κωνσταντινουπόλεως ἐπίσκοπον ἔχειν τὰ πρεσβεῖα τῆς τιμῆς μετὰ τὸν τῆς Ῥώμης ἐπίσκοπον, διὰ τὸ εἶναι αὐτὴν νέαν Ῥώμην.
Ton men toi Kōnstantinoupoleōs episkopon echein ta presbeia tēs timēs meta ton tēs Rhōmēs episkopon, dia to einai autēn nean Rhōmēn.
The bishop of Constantinople, however, is to have the privileges of honor after the bishop of Rome, because it is New Rome.
Chapter 4
4Pedalion
Περὶ Μαξίμου τοῦ Κυνικοῦ, καὶ τῆς κατ’ αὐτὸν ἀταξίας τῆς ἐν Κωνσταντινουπόλει γενομένης· ὥστε μήτε Μάξιμον ἐπίσκοπον ἢ γενέσθαι, ἢ εἶναι, μήτε τοὺς παρ' αὐτοῦ χειροτονηθέντας, ἐν οἱῳδήποτε βαθμῷ κλήρου· πάντων καὶ τῶν περὶ αὐτὸν, καὶ τῶν παρ' αὐτοῦ γενομένων ἀκυρωθέντων.
Peri Maximou tou Kynikou, kai tēs kat’ auton ataxias tēs en Kōnstantinoupolei genomenēs; hōste mēte Maximon episkopon ē genesthai, ē einai, mēte tous par' autou cheirotonēthentas, en hoiǭdēpote bathmǭ klērou; pantōn kai tōn peri auton, kai tōn par' autou genomenōn akyrōthentōn.
Concerning Maximus the Cynic and the disorder that took place in Constantinople on his account: Maximus neither became nor is a bishop, nor are those ordained by him in any grade of the clergy whatever, everything done concerning him and by him having been declared invalid.
Chapter 5
5Pedalion
Περὶ τοῦ τόμου τῶν δυτικῶν, καὶ τοὺς ἐν Ἀντιοχείᾳ ἀπεδεξάμεθα, τοὺς μίαν ὁμολογοῦντας Πατρὸς καὶ Υἱοῦ καὶ Ἁγίου Πνεύματος Θεότητα.
Peri tou tomou tōn dytikōn, kai tous en Antiocheią apedexametha, tous mian homologountas Patros kai Huiou kai Hagiou Pneumatos Theotēta.
Concerning the tome of the Westerners: we have also received those in Antioch who confess one Godhead of Father and Son and Holy Spirit.
Chapter 6
6Pedalion
Ἐπειδὴ πολλοὶ τὴν ἐκκλησιαστικὴν εὐταξίαν συγχεῖν καὶ ἀνατρέπειν βουλόμενοι, φιλέχθρως καὶ συκοφαντικῶς αἰτίας τινὰς κατὰ τῶν οἰκονομούντων τὰς ἐκκλησίας ὀρθοδόξων ἐπισκόπων συμπλάσσουσιν, οὐδὲν ἕτερον, ἢ χραίνειν τὰς τῶν ἱερέων ὑπολήψεις, καὶ ταραχὰς τῶν εἰρηνευόντων λαῶν κατασκευάζειν ἐπιχειροῦντες· τούτου ἕνεκεν ἤρεσε τῇ ἁγίᾳ συνόδῳ τῶν ἐν Κωνσταντινουπόλει συνδραμόντων ἐπισκόπων, μὴ ἀνεξετάστως προσίεσθαι τοὺς κατηγόρους, μηδὲ πᾶσιν ἐπιτρέπειν τὰς κατηγορίας ποιεῖσθαι κατὰ τῶν οἰκονομούντων τὰς ἐκκλησίας, μηδὲ μὴν πάντας ἀποκλείειν. Ἀλλ' εἰ μέν τις οἰκείαν τινὰ μέμψιν, τουτέστιν ἰδιωτικήν, ἐπαγάγοι τῷ ἐπισκόπῳ ὡς πλεονεκτηθείς, ἢ ἄλλο τι παρὰ τὸ δίκαιον παρ' αὐτοῦ πεπονθώς, ἐπὶ τῶν τοιούτων κατηγοριῶν μὴ ἐξετάζεσθαι, μήτε πρόσωπον τοῦ κατηγόρου, μήτε τὴν θρησκείαν. Χρὴ γὰρ παντὶ τρόπῳ, τό τε συνειδὸς τοῦ ἐπισκόπου ἐλεύθερον εἶναι, καὶ τὸν ἀδικεῖσθαι λέγοντα, οἵας ἂν ᾖ θρησκείας, τῶν δικαίων τυγχάνειν. Εἰ δὲ ἐκκλησιαστικὸν εἴη τὸ ἐπιφερόμενον ἔγκλημα τῷ ἐπισκόπῳ, τότε δοκιμάζεσθαι χρὴ τῶν κατηγορούντων τὰ πρόσωπα· ἵνα, πρῶτον μὲν αἱρετικοῖς μὴ ἐξῇ κατηγορίας κατὰ τῶν ὀρθοδόξων ἐπισκόπων ὑπὲρ ἐκκλησιαστικῶν πραγμάτων ποιεῖσθαι. Αἱρετικοὺς δὲ λέγομεν, τούς τε πάλαι τῆς ἐκκλησίας ἀποκηρυχθέντας, καὶ τοὺς μετὰ ταῦτα ὑφ' ἡμῶν ἀναθεματισθέντας· πρὸς δὲ τούτοις, καὶ τοὺς τὴν πίστιν μὲν τὴν ὑγιῆ προσποιουμένους ὁμολογεῖν, ἀποσχίσαντας δέ, καὶ ἀντισυνάγοντας τοῖς κανονικοῖς ἡμῶν ἐπισκόποις. Ἔπειτα δέ, καὶ εἴ τινες τῶν ἀπὸ τῆς ἐκκλησίας ἐπὶ αἰτίαις τισὶ προκατεγνωσμένοι εἶεν καὶ ἀποβεβλημένοι, ἢ ἀκοινώνητοι, εἴτε ἀπὸ κλήρου, εἴτε ἀπὸ λαϊκοῦ τάγματος, μηδὲ τούτοις ἐξεῖναι κατηγορεῖν ἐπισκόπου, πρὶν ἂν τὸ οἰκεῖον ἔγκλημα πρότερον ἀποδύσωνται. Ὁμοίως δὲ καὶ τοὺς ὑπὸ κατηγορίαν προλαβοῦσαν ὄντας, μὴ πρότερον εἶναι δεκτοὺς εἰς ἐπισκόπου κατηγορίαν, ἢ ἑτέρων κληρικῶν, πρὶν ἂν ἀθώους ἑαυτοὺς τῶν ἐπαχθέντων αὐτοῖς ἀποδείξωσιν ἐγκλημάτων. Εἰ μέντοι τινὲς μήτε αἱρετικοί, μήτε ἀκοινώνητοι εἶεν, μήτε κατεγνωσμένοι, ἢ προκατηγορημένοι ἐπί τισι πλημμελήμασι, λέγοιεν δὲ ἔχειν τινὰ ἐκκλησιαστικὴν κατὰ τοῦ ἐπισκόπου κατηγορίαν, τούτους κελεύει ἡ ἁγία σύνοδος, πρῶτον μὲν ἐπὶ τῶν τῆς ἐπαρχίας πάντων ἐπισκόπων ἐνίστασθαι τὰς κατηγορίας, καὶ ἐπ' αὐτῶν ἐλέγχειν τὰ ἐγκλήματα τοῦ ἐν αἰτίαις τισὶν ἐπισκόπου· εἰ δὲ συμβαίη ἀδυνατῆσαι τοὺς ἐπαρχιώτας πρὸς διόρθωσιν τῶν ἐπιφερομένων ἐγκλημάτων τῷ ἐπισκόπῳ, τότε αὐτοὺς προσιέναι μείζονι συνόδῳ, τῶν τῆς διοικήσεως ἐκείνης ἐπισκόπων ὑπὲρ τῆς αἰτίας ταύτης συγκαλουμένων· καὶ μὴ πρότερον ἐνίστασθαι τὴν κατηγορίαν, πρὶν ἢ ἐγγράφως αὐτοὺς τὸν ἴσον αὐτοῖς ἐπιτιμήσασθαι κίνδυνον, εἴπερ ἐν τῇ τῶν πραγμάτων ἐξετάσει συκοφαντοῦντες τὸν κατηγορούμενον ἐπίσκοπον ἐλεγχθεῖεν. Εἰ δέ τις καταφρονήσας τῶν κατὰ τὰ προδηλωθέντα δεδογμένων, τολμήσειεν ἢ βασιλικὰς ἐνοχλεῖν ἀκοάς, ἢ κοσμικῶν ἀρχόντων δικαστήρια, ἢ οἰκουμενικὴν σύνοδον ταράσσειν, πάντας ἀτιμάσας τοὺς τῆς διοικήσεως ἐπισκόπους, τὸν τοιοῦτον τὸ παράπαν εἰς κατηγορίαν μὴ εἶναι δεκτόν, ὡς καθυβρίσαντα τοὺς κανόνας, καὶ τὴν ἐκκλησιαστικὴν λυμηνάμενον εὐταξίαν.
Epeidē polloi tēn ekklēsiastikēn eutaxian synchein kai anatrepein boulomenoi, philechthrōs kai sykophantikōs aitias tinas kata tōn oikonomountōn tas ekklēsias orthodoxōn episkopōn symplassousin, ouden heteron, ē chrainein tas tōn hiereōn hypolēpseis, kai tarachas tōn eirēneuontōn laōn kataskeuazein epicheirountes; toutou heneken ērese tę̄ hagią synodǭ tōn en Kōnstantinoupolei syndramontōn episkopōn, mē anexetastōs prosiesthai tous katēgorous, mēde pasin epitrepein tas katēgorias poieisthai kata tōn oikonomountōn tas ekklēsias, mēde mēn pantas apokleiein. All' ei men tis oikeian tina mempsin, toutestin idiōtikēn, epagagoi tǭ episkopǭ hōs pleonektētheis, ē allo ti para to dikaion par' autou peponthōs, epi tōn toioutōn katēgoriōn mē exetazesthai, mēte prosōpon tou katēgorou, mēte tēn thrēskeian. Chrē gar panti tropǭ, to te syneidos tou episkopou eleutheron einai, kai ton adikeisthai legonta, hoias an ę̄ thrēskeias, tōn dikaiōn tynchanein. Ei de ekklēsiastikon eiē to epipheromenon enklēma tǭ episkopǭ, tote dokimazesthai chrē tōn katēgorountōn ta prosōpa; hina, prōton men hairetikois mē exę̄ katēgorias kata tōn orthodoxōn episkopōn hyper ekklēsiastikōn pragmatōn poieisthai. Hairetikous de legomen, tous te palai tēs ekklēsias apokērychthentas, kai tous meta tauta hyph' hēmōn anathematisthentas; pros de toutois, kai tous tēn pistin men tēn hygiē prospoioumenous homologein, aposchisantas de, kai antisynagontas tois kanonikois hēmōn episkopois. Epeita de, kai ei tines tōn apo tēs ekklēsias epi aitiais tisi prokategnōsmenoi eien kai apobeblēmenoi, ē akoinōnētoi, eite apo klērou, eite apo laïkou tagmatos, mēde toutois exeinai katēgorein episkopou, prin an to oikeion enklēma proteron apodysōntai. Homoiōs de kai tous hypo katēgorian prolabousan ontas, mē proteron einai dektous eis episkopou katēgorian, ē heterōn klērikōn, prin an athōous heautous tōn epachthentōn autois apodeixōsin enklēmatōn. Ei mentoi tines mēte hairetikoi, mēte akoinōnētoi eien, mēte kategnōsmenoi, ē prokatēgorēmenoi epi tisi plēmmelēmasi, legoien de echein tina ekklēsiastikēn kata tou episkopou katēgorian, toutous keleuei hē hagia synodos, prōton men epi tōn tēs eparchias pantōn episkopōn enistasthai tas katēgorias, kai ep' autōn elenchein ta enklēmata tou en aitiais tisin episkopou; ei de symbaiē adynatēsai tous eparchiōtas pros diorthōsin tōn epipheromenōn enklēmatōn tǭ episkopǭ, tote autous prosienai meizoni synodǭ, tōn tēs dioikēseōs ekeinēs episkopōn hyper tēs aitias tautēs synkaloumenōn; kai mē proteron enistasthai tēn katēgorian, prin ē engraphōs autous ton ison autois epitimēsasthai kindynon, eiper en tę̄ tōn pragmatōn exetasei sykophantountes ton katēgoroumenon episkopon elenchtheien. Ei de tis kataphronēsas tōn kata ta prodēlōthenta dedogmenōn, tolmēseien ē basilikas enochlein akoas, ē kosmikōn archontōn dikastēria, ē oikoumenikēn synodon tarassein, pantas atimasas tous tēs dioikēseōs episkopous, ton toiouton to parapan eis katēgorian mē einai dekton, hōs kathybrisanta tous kanonas, kai tēn ekklēsiastikēn lymēnamenon eutaxian.
Since many, wishing to confuse and overturn the good order of the church, out of hostility and with false accusation fabricate charges against the orthodox bishops who manage the churches, attempting nothing else than to stain the reputations of the priests and to stir up disturbances among the peaceful peoples, therefore it has pleased the holy synod of the bishops who gathered at Constantinople not to admit accusers without examination, nor to permit everyone to bring accusations against those who manage the churches, nor yet to exclude everyone. But if anyone brings a personal complaint, that is, a private one, against the bishop, as having been defrauded or having suffered some other injustice from him, in such accusations neither the person of the accuser nor his religion is to be examined. For it is necessary in every way both that the conscience of the bishop be free and that the one who says he has been wronged, of whatever religion he may be, obtain justice. But if the charge brought against the bishop is an ecclesiastical one, then the persons of the accusers must be examined, so that, first, heretics may not be permitted to bring accusations against orthodox bishops concerning ecclesiastical matters. And we call heretics both those who were long ago proclaimed outside the church and those afterwards anathematized by us; and in addition to these, those who pretend to confess the sound faith but have separated and hold assemblies in opposition to our canonical bishops. Further, if any of those from the church have previously been condemned on certain charges and cast out, or excommunicated, whether of the clergy or of the lay order, neither are these to be permitted to accuse a bishop until they have first cleared themselves of their own charge. Likewise those who are under a prior accusation are not to be admitted to accuse a bishop or other clergy before they have shown themselves innocent of the charges brought against them. If, however, some who are neither heretics, nor excommunicated, nor condemned or previously accused of some offenses, say that they have an ecclesiastical accusation against the bishop, the holy synod orders that they first lay their accusations before all the bishops of the province and before them prove the charges against the bishop who is accused; and if it happens that the bishops of the province are unable to correct the charges brought against the bishop, then they are to go to a greater synod of the bishops of that diocese, summoned for this cause; and they are not to lay the accusation before they have bound themselves in writing to the same penalty, if in the examination of the matter they are proved to be falsely accusing the accused bishop. But if anyone, despising what has been decreed above, dares either to trouble the emperor's ears, or the courts of secular rulers, or to disturb an ecumenical synod, dishonoring all the bishops of the diocese, such a one is not to be admitted to make an accusation at all, as one who has insulted the canons and damaged the good order of the church.
Chapter 7
7Pedalion
Τοὺς προστιθεμένους τῇ ὀρθοδοξίᾳ, καὶ τῇ μερίδι τῶν σῳζομένων, ἀπὸ αἱρετικῶν, δεχόμεθα κατὰ τὴν ὑποτεταγμένην ἀκολουθίαν, καὶ συνήθειαν. Ἀρειανοὺς μὲν, καὶ Μακεδονιανούς, καὶ Σαββατιανούς, καὶ Ναυατιανούς, τοὺς λέγοντας ἑαυτοὺς Καθαροὺς καὶ Ἀριστερούς, καὶ τοὺς Τεσσαρεσκαιδεκατίτας, εἴτουν Τετραδίτας, καὶ Ἀπολλιναριστάς, δεχόμεθα διδόντας λιβέλλους, καὶ ἀναθεματίζοντας πᾶσαν αἵρεσιν, μὴ φρονοῦσαν, ὡς φρονεῖ ἡ ἁγία τοῦ Θεοῦ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία, καὶ σφραγιζομένους, ἤτοι χριομένους, πρῶτον τῷ ἁγίῳ μύρῳ τό τε μέτωπον, καὶ τοὺς ὀφθαλμοὺς καὶ τὰς ῥίνας, καὶ τὸ στόμα, καὶ τὰ ὦτα· καὶ σφραγίζοντες αὐτούς, λέγομεν· Σφραγὶς δωρεᾶς Πνεύματος ἁγίου. Εὐνομιανοὺς μέντοι τοὺς εἰς μίαν κατάδυσιν βαπτιζομένους, καὶ Μοντανιστάς, τοὺς ἐνταῦθα λεγομένους Φρύγας, καὶ Σαβελλιανούς, τοὺς υἱοπατορίαν διδάσκοντας, καὶ ἕτερά τινα καὶ χαλεπὰ ποιοῦντας, καὶ τὰς ἄλλας πάσας αἱρέσεις· (ἐπειδὴ πολλοί εἰσιν ἐνταῦθα, μάλιστα οἱ ἀπὸ τῶν Γαλατῶν χώρας ὁρμώμενοι), πάντας τοὺς ὑπ' αὐτῶν θέλοντας προστίθεσθαι τῇ ὀρθοδοξίᾳ, ὡς Ἕλληνας δεχόμεθα· καὶ τὴν πρώτην ἡμέραν ποιοῦμεν αὐτοὺς Χριστιανούς, τὴν δὲ δευτέραν κατηχουμένους· εἶτα τῇ τρίτῃ ἐξορκίζομεν αὐτούς, μετὰ τοῦ ἐμφυσᾷν τρίτον εἰς τὸ πρόσωπον, καὶ εἰς τὰ ὦτα, καὶ οὕτω κατηχοῦμεν αὐτούς, καὶ ποιοῦμεν χρονίζειν εἰς τὴν ἐκκλησίαν, καὶ ἀκροᾶσθαι τῶν γραφῶν, καὶ τότε αὐτοὺς βαπτίζομεν.
Tous prostithemenous tę̄ orthodoxią, kai tę̄ meridi tōn sǭzomenōn, apo hairetikōn, dechometha kata tēn hypotetagmenēn akolouthian, kai synētheian. Areianous men, kai Makedonianous, kai Sabbatianous, kai Nauatianous, tous legontas heautous Katharous kai Aristerous, kai tous Tessareskaidekatitas, eitoun Tetraditas, kai Apollinaristas, dechometha didontas libellous, kai anathematizontas pasan hairesin, mē phronousan, hōs phronei hē hagia tou Theou katholikē kai apostolikē ekklēsia, kai sphragizomenous, ētoi chriomenous, prōton tǭ hagiǭ myrǭ to te metōpon, kai tous ophthalmous kai tas rhinas, kai to stoma, kai ta ōta; kai sphragizontes autous, legomen; Sphragis dōreas Pneumatos hagiou. Eunomianous mentoi tous eis mian katadysin baptizomenous, kai Montanistas, tous entautha legomenous Phrygas, kai Sabellianous, tous huiopatorian didaskontas, kai hetera tina kai chalepa poiountas, kai tas allas pasas haireseis; (epeidē polloi eisin entautha, malista hoi apo tōn Galatōn chōras hormōmenoi), pantas tous hyp' autōn thelontas prostithesthai tę̄ orthodoxią, hōs Hellēnas dechometha; kai tēn prōtēn hēmeran poioumen autous Christianous, tēn de deuteran katēchoumenous; eita tę̄ tritę̄ exorkizomen autous, meta tou emphysąn triton eis to prosōpon, kai eis ta ōta, kai houtō katēchoumen autous, kai poioumen chronizein eis tēn ekklēsian, kai akroasthai tōn graphōn, kai tote autous baptizomen.
Those from among the heretics who join themselves to orthodoxy and to the portion of those being saved we receive according to the following order and custom. Arians, Macedonians, Sabbatians, and Novatians, who call themselves Cathari and Aristeri, and the Quartodecimans or Tetradites, and Apollinarists, we receive when they give written statements and anathematize every heresy that does not think as the holy catholic and apostolic church of God thinks, and are sealed, that is, anointed, first with the holy myrrh on the forehead, the eyes, the nostrils, the mouth, and the ears; and in sealing them we say, “The seal of the gift of the Holy Spirit.” But Eunomians, who are baptized with a single immersion, and Montanists, here called Phrygians, and Sabellians, who teach that the Father and the Son are one and do certain other grievous things, and all the other heresies (since there are many here, especially those coming from the region of the Galatians): all from among them who wish to join orthodoxy we receive as pagans. On the first day we make them Christians, on the second catechumens; then on the third we exorcise them, breathing three times on their face and into their ears; and so we instruct them and make them spend time in the church and hear the Scriptures, and then we baptize them.