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# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XCVIII

Canon XCVIII.  (Greek cii.)
Of the peoples which never had bishops.
It seemed good that such peoples as had never had bishops of their own should in no way receive such unless it had been decreed in a plenary council of each province and by the primates, and with the consent of the bishop of that diocese to which the church belonged.
Notes.
Ancient Epitome of Canon XCVIII.
Whoso never heretofore had a bishop of their own, unless the general synod of the Province shall agree to it, and the Primate, in agreement with him to whom the province in which the Church is, is subject, shall not have bishops of their own.
This canon is Canon iv. of the Synod of Carthage, a.d. 407.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XIII

Canon XIII.
That a bishop should not be ordained except by many bishops, but if there should be necessity he may be ordained by three.
Bishop Aurelius said: What says your holiness on this matter? By all the bishops it was answered: The decrees of the ancients must be observed by us, to wit, that without the consent of the Primate of any province even many bishops assembled together should not lightly presume to ordain a bishop. But should there be a necessity, at his bidding, three bishops should ordain him in any place they happen to be, and if anyone contrary to his profession and subscription shall come into any place he shall thereby deprive himself of his honour.
Notes.
Ancient Epitome of Canon XIII.
At the bidding of the Primate even three bishops can make a bishop. But whoever goes counter to his profession, and subscription, is deprived of his honour by his own judgment.
This is Canon xij. of the before mentioned Synod of 387 or 390.
Johnson.
See Can. Ap. 1, Nic. 1.
He that was called a Metropolitan in other Churches was a Primate in Africa.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XIV

Canon XIV.
That one of the bishops of Tripoli should come as legate, and that a presbyter might be heard there by five bishops.
It also seemed good that one bishop from Tripoli, on account of the poverty of the province, should come as a legation, and that there a presbyter might be heard by five bishops, and a deacon by three, as has been noted above, his own bishop presiding.
Notes.
Ancient Epitome of Canon XIV.
On account of the scarcity of bishops in Tripoli, one bishop shall suffice for a legation.
This canon is made up of two parts. The first part is Canon v. of the synod of Hippo, a.d. 393, and was repeated at the Carthaginian synod of 397. The second half is from Canon viij. of the same council.
Johnson (See Canon 12).
“Legate,” i.e., to a Synod, there being few bishops in that province.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XLI

Canon XLI. (Greek xliv.)
That by men who are fasting sacrifices are to be offered to God.
That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord’s Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted.
Notes.
Ancient Epitome of Canon XLI.
The holy mysteries are not offered except by those who are fasting.
This canon is Canon xxviij. of the Synod of Hippo, a.d. 393.
Johnson.
From this canon and the 29th of Trullo, it is evident that by the Lord’s Supper, the ancients understood the supper going before the Eucharist, and not the Eucharist itself, and that on Maunday-Thursday yearly, before the Eucharist, they had such a public entertainment in imitation of our Saviour’s last Paschal Supper. I refer it to the consideration of the learned reader, whether St. Paul, by the Δεῖπνον κυριακὸν, 1 Cor. xi. 20, does not mean this entertainment.  For the obvious translation of that verse is, “It is not your [duty or business] when you meet together [in the church] to eat the Lord’s Supper.” He would not have them to eat this supper in the public assembly: “For” (says he) “have ye not houses to eat and drink in, or despise ye the Church of God?” From the 4th age forward, the Eucharist was sometimes called the Lord’s Supper; but from the beginning it was not so. And even after it did sometimes pass by this name, yet at other times this name was strictly used for the previous entertainment, as may be seen by this canon, which was made in the 4th century.  Further it seems probable, that the Lord’s Supper and the Love-feast was the same, though it was not usually called the Lord’s Supper; but only (perhaps) that love-feast, which was made on the day of the institution of the Eucharist, which we now call Maundy-Thursday.

## Footnotes

* ↑ This is Johnson’s spelling here, but not in the last phrase of this same note.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XCVII

Canon XCVII. (Greek c.)
That there be sought from the Emperor the protection of Advocates in causes ecclesiastical.
It seemed good that the legates who were about leaving, viz., Vincent and Fortunatian, should in the name of all the provinces ask from the most glorious Emperors to give a faculty for the establishment of scholastic defensors, whose shall be the care of this very kind of business: so that as the priests of the province, they who have received the faculty as defensors of the Churches in ecclesiastical affairs, as often as necessity arises, may be able to enter the private apartments of the judges, so as to resist what is urged on the other side, or to make necessary explanations.
Notes.
Ancient Epitome of Canon XCVII.
That there be asked of the Emperor the appointment of Patrons for ecclesiastical heads, whose care it should be to defend the Church in its affairs, and who as priests could easily refer what things were urgent.
(Greek ci.)
That the legation be free.
It seemed good that the chosen legates should have at the meeting freedom of action (legationem liberam).
The protest of the Mauritanian bishops against Primosus.
It is evident that those of Mauritania Cæsariensis gave evidence in their own writings that Primosus had been summoned by the chiefs of the Thiganensian city, that he should present himself to the plenary council according to the imperial constitutions, and, when sought for, as was right, Primosus was not found, at least so the deacons reported. But since the same Mauritanians petitioned that letters be sent from the whole synod to the venerable brother, the aged Innocent, it seemed good that they should be sent, that he might know that Primosus had been sought at the council and not found at all.
Notes.
Ancient Epitome.
[Lacking.]
Balsamon.
The contents of this canon being special are useless, therefore no explanation has been given.
This Canon is Canon iij. of Carthage, a.d. 407.
Johnson.
See can. 75 (78) and note on Can. Chalced., 23.
These officers [i.e. “defensors”] seem to be called “executores” in the acts of synod just before this canon.
The “priest of the province” was one chosen out of the body of advocates to be counsel to the province, to act and plead in their behalf; and that he might do it more effectually he was allowed to have private conference with the judge.

## Footnotes

* ↑ Mansi notes that this refers to the heathen priests, and quotes Cod. Theod. 47, de decurionibus.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XI

Canon XI.
If any presbyter, inflated against his bishop, makes a schism, let him be anathema.
All the bishops said: If any presbyter shall have been corrected by his superior, he should ask the neighbouring bishops that his cause be heard by them and that through them he may be reconciled to his bishop: but if he shall not have done this, but, puffed up with pride, (which may God forbid!) he shall have thought it proper to separate himself from the communion of his bishop, and separately shall have offered the sacrifice to God, and made a schism with certain accomplices, let him be anathema, and let him lose his place; and if the complaint which he brought against his bishop shall [not] have been found to be well founded, an enquiry should be instituted.
Notes.
Ancient Epitome of Canon XI.
A Presbyter condemned by his bishop, is allowed to appeal to the neighbouring bishops: but if he shall not make any appeal, but shall make a schism, and be elated with conceit and shall offer the Holy Gifts to God, let him be anathema.
See note to last canon. The last clause is certainly corrupt; in the council of Carthage at which it was first adopted there is no “non,” making the meaning clear.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XII

Canon XII.
If any bishop out of Synod time shall have fallen under accusation, let his cause be heard by 12 bishops.
Felix the bishop, said: I suggest, according to the statutes of the ancient councils, that if any bishop (which may God forbid!) shall have fallen under any accusation, and there shall have been too great necessity to wait for the summoning of a majority of the bishops, that he may not rest under accusation, let his cause be heard by 12 bishops; and let a presbyter be heard by six bishops with his own bishop, and a deacon shall be heard by three.
Notes.
Ancient Epitome of Canon XII.
When a bishop is to be tried, if the whole synod does not sit, let at least twelve bishops take up the matter; and for the case of a presbyter, six and his own diocesan; and for the case of a deacon, three.
This is Canon x. of the Synod of Genethlius.
Johnson.
Hereby must be meant African canons; that under Gratus [a.d. 348] had decreed the same thing.
Who was the bishop’s judge at the first instance does not appear by this canon; but it is natural to suppose it was the Primate. It is probable that this canon is to be understood of hearing upon an appeal, because it is certain that a priest’s cause, at the first instance, was to be tried before the bishop (see Can. 10, 11). And therefore the latter part of the canon can be understood of no hearing but by way of appeal, nor by consequence the former. And this seems more clear by Can. Afr. 29.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XIX

Canon XIX. (Greek xxii.)
That if any bishop is accused the cause should be brought before the primate of his own province.
Aurelius, the bishop, said: Whatever bishop is accused the accuser shall bring the case before the primates of the province to which the accused belongs, and he shall not be suspended from communion by reason of the crime laid to his charge unless he fails to put in an appearance on the appointed day for arguing his cause before the chosen judges, having been duly summoned by the letters; that is, within the space of one month from the day in which he is found to have received the letters. But should he be able to prove any true necessity which manifestly rendered it impossible for him to appear, he shall have the opportunity of arguing his case within another full month; but after the second month he shall not communicate until he is acquitted.
But if he is not willing to come to the annual general council, so that his cause may there be terminated, he himself shall be judged to have pronounced the sentence of his own condemnation at the time in which he does not communicate, nor shall he communicate either in his own church or diocese.
But his accuser, if he has not missed any of the days for pleading the cause, shall not be shut out from communion; but if he has missed some of them, withdrawing himself, then the bishop shall be restored to communion and the accuser shall be removed from communion; so, nevertheless, that the possibility of going on with the case be not taken from him, if he shall prove that his absence was caused by lack of power and not by lack of will.
And this is enacted, that if the accuser turn out to be himself a criminal when the case against the bishop has come to argument, he shall not be allowed to testify unless he asserts that the causes are personal and not ecclesiastical.
Notes.
Ancient Epitome of Canon XIX.
A bishop accused and haled to judgment shall have the space of two months; if there is any excuse for his delay from the other side. But after this he shall be excommunicated if he does not appear. But if when the accused is present the accuser flees, then the accuser shall be deprived of communion. But the accuser who is infamous shall not be an accuser at all.
This canon is made up from Canons VI. and VII. of the last mentioned second series of the enactments of Hippo, 393.
Johnson.
See Can. Afr. 28 and Can. Ap. 11 (14).
By this [“Universal Synod”] is meant a National Synod of Africa.
See Can. Constantinople 6.

## Footnotes

* ↑ For Greek xx. and xxi. see Latin Canon XVIII.
* ↑ It would seem that this must be the meaning.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XLII

Canon XLII. (Greek xiv.)
Concerning the not having feasts under any circumstances in churches.
That no bishops or clerics are to hold feasts in churches, unless perchance they are forced thereto by the necessity of hospitality as they pass by. The people, too, as far as possible, are to be prohibited from attending such feasts.
Notes.
Ancient Epitome of Canon XLII.
A cleric is not to feast in a church, unless perchance he is driven thereto by the necessity of hospitality. This also is forbidden to the laity.
This canon is Canon xxix. of the Synod of Hippo, a.d. 393.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XL

Canon XL. (Greek xliii.)
Concerning the non-frequenting of taverns by the clergy, except when travelling.
That the clergy are not to enter taverns for eating or drinking, nor unless compelled to do so by the necessity of their journey.
Notes.
Ancient Epitome of Canon XL.
A cleric on a journey may enter a tavern, otherwise not.
This canon is Canon xxvj. of the Synod of Hippo, a.d. 393.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 13

47. And when at last the persecution ceased, and the blessed Bishop Peter had borne his testimony, Antony departed, and again withdrew to his cell, and was there daily a martyr to his conscience, and contending in the conflicts of faith. And his discipline was much severer, for he was ever fasting, and he had a garment of hair on the inside, while the outside was skin, which he kept until his end. And he neither bathed his body with water to free himself from filth, nor did he ever wash his feet, nor even endure so much as to put them into water, unless compelled by necessity. Nor did any one even see him unclothed, nor his body naked at all, except after his death, when he was buried.

## Footnotes

* ↑ Martyred on Nov. 25, 311, cf. Eus. H. E. vii. 32.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony
## Contents

* Introduction
* Vita Antoni
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 10

44. While Antony was thus speaking all rejoiced; in some the love of virtue increased, in others carelessness was thrown aside, the self-conceit of others was stopped; and all were persuaded to despise the assaults of the Evil One, and marvelled at the grace given to Antony from the Lord for the discerning of spirits. So their cells were in the mountains, like filled with holy bands of men who sang psalms, loved reading, fasted, prayed, rejoiced in the hope of things to come, laboured in alms-giving, and preserved love and harmony one with another. And truly it was possible, as it were, to behold a land set by itself, filled with piety and justice. For then there was neither the evil-doer, nor the injured, nor the reproaches of the tax-gatherer: but instead a multitude of ascetics; and the one purpose of them all was to aim at virtue. So that any one beholding the cells again, and seeing such good order among the monks, would lift up his voice and say, ‘How goodly are thy dwellings, O Jacob, and thy tents, O Israel; as shady glens and as a garden by a river; as tents which the Lord hath pitched, and like cedars near waters.’

## Footnotes

* ↑ LXX. ‘gardens.’
* ↑ Num. xxiv. 5, 6.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 11

45. Antony, however, according to his custom, returned alone to his own cell, increased his discipline, and sighed daily as he thought of the mansions in Heaven, having his desire fixed on them, and pondering over the shortness of man’s life. And he used to eat and sleep, and go about all other bodily necessities with shame when he thought of the spiritual faculties of the soul. So often, when about to eat with any other hermits, recollecting the spiritual food, he begged to be excused, and departed far off from them, deeming it a matter for shame if he should be seen eating by others. He used, however, when by himself, to eat through bodily necessity, but often also with the brethren; covered with shame on these occasions, yet speaking boldly words of help. And he used to say that it behoved a man to give all his time to his soul rather than his body, yet to grant a short space to the body through its necessities; but all the more earnestly to give up the whole remainder to the soul and seek its profit, that it might not be dragged down by the pleasures of the body, but, on the contrary, the body might be in subjection to the soul. For this is that which was spoken by the Saviour: ‘Be not anxious for your life what ye shall eat, nor for your body what ye shall put on. And do ye seek not what ye shall eat, or what ye shall drink, and be not of a doubtful mind. For all these things the nations of the world seek after. But your Father knoweth that ye have need of all these things. Howbeit seek ye first His Kingdom, and all these things shall be added unto you.’

## Footnotes

* ↑ Matt. vi. 31; Luke xii. 29.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 12

46. After this the Church was seized by the persecution which then took place under Maximinus, and when the holy martyrs were led to Alexandria, Antony also followed, leaving his cell, and saying, Let us go too, that if called, we may contend or behold them that are contending. And he longed to suffer martyrdom, but not being willing to give himself up, he ministered to the confessors in the mines and in the prisons. And he was very zealous in the judgment hall to stir up to readiness those who were summoned when in their contest, while those who were being martyred he received and brought on their way until they were perfected. The judge, therefore, beholding the fearlessness of Antony and his companions, and their zeal in this matter, commanded that no monk should appear in the judgment hall, nor remain at all in the city. So all the rest thought it good to hide themselves that day, but Antony gave so little heed to the command that he washed his garment, and stood all next day on a raised place before them, and appeared in his best before the governor. Therefore when all the rest wondered at this, and the governor saw and passed by with his array, he stood fearlessly, shewing the readiness of us Christians. For, as I said before, he prayed himself to be a martyr, wherefore he seemed as one grieved that he had not borne his witness. But the Lord was keeping him for our profit and that of others, that he should become a teacher to many of the discipline which he had learned from the Scriptures. For many only beholding his manner of life were eager to be imitators of his ways. So he again ministered as usual to the confessors, and as though he were their fellow captive he laboured in his ministry.

## Footnotes

* ↑ a.d. 303–311.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni
## Contents

* Prologue
* Preface
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42
* Chapter 43
* Chapter 44
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 1

1. Antony you must know was by descent an Egyptian: his parents were of good family and possessed considerable wealth, and as they were Christians he also was reared in the same Faith. In infancy he was brought up with his parents, knowing nought else but them and his home. But when he was grown and arrived at boyhood, and was advancing in years, he could not endure to learn letters, not caring to associate with other boys; but all his desire was, as it is written of Jacob, to live a plain man at home. With his parents he used to attend the Lord’s House, and neither as a child was he idle nor when older did he despise them; but was both obedient to his father and mother and attentive to what was read, keeping in his heart what was profitable in what he heard. And though as a child brought up in moderate affluence, he did not trouble his parents for varied or luxurious fare, nor was this a source of pleasure to him; but was content simply with what he found nor sought anything further.
2. After the death of his father and mother he was left alone with one little sister: his age was about eighteen or twenty, and on him the care both of home and sister rested. Now it was not six months after the death of his parents, and going according to custom into the Lord’s House, he communed with himself and reflected as he walked how the Apostles left all and followed the Saviour; and how they in the Acts sold their possessions and brought and laid them at the Apostles’ feet for distribution to the needy, and what and how great a hope was laid up for them in heaven. Pondering over these things he entered the church, and it happened the Gospel was being read, and he heard the Lord saying to the rich man, ‘If thou wouldest be perfect, go and sell that thou hast and give to the poor; and come follow Me and thou shalt have treasure in heaven.’ Antony, as though God had put him in mind of the Saints, and the passage had been read on his account, went out immediately from the church, and gave the possessions of his forefathers to the villagers—they were three hundred acres, productive and very fair—that they should be no more a clog upon himself and his sister. And all the rest that was movable he sold, and having got together much money he gave it to the poor, reserving a little however for his sister’s sake.

## Footnotes

* ↑ At Coma in Upper Egypt, see Sozom. i. 13.
* ↑ Cf. St. Aug. de Doctr. Christ. Prologue.
* ↑ Gen. xxv. 27.
* ↑ Matt. iv. 20.
* ↑ Acts iv. 35.
* ↑ Matt. xix. 21.
* ↑ ἄρουραι. The arura was 100 Egyptian cubits square, see Herod. ii. 168.
* ↑ Or, perhaps, ‘in order that they (the villagers) might have no occasion to trouble himself and his sister,’ i.e. on condition of future immunity from taxes, &c. (so Neander).