Canons of the Council of Orange (441)
The whole work on one page. Select a passage number to open that passage with its notes, Scripture references, and citation.
Chapter 1
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Haereticos in mortis discrimine positos si catholici esse desiderant, si desit episcopus, a presbyteris cum chrismate et benedictione consignari placuit
It was decided that heretics placed in danger of death, if they desire to be catholics, should, if a bishop is absent, be sealed by presbyters with chrism and the blessing.
Chapter 2
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Nullum ministrorum qui baptizandi recepit officium sine chrismate usquam debere progredi, quia inter nos placuit semel chrismari. De eo autem qui in baptismate quacumque necessitate faciente non chrismatus fuerit, in confirmatione sacerdos commonebitur. Nam inter quoslibet chrismatis ipsius nonnisi una benedictio est, non ut praejudicans quidquam, sed ut non necessaria habeatur repetita chrismatio.
None of the ministers who has received the office of baptizing should ever proceed without chrism, because it has been decided among us that one should be chrismated once. But concerning one who, for whatever reason of necessity, was not chrismated in baptism, the bishop will be reminded at the confirmation. For among all, there is only one blessing of the chrism itself; not as prejudging anything, but so that a repeated chrismation may not be held necessary.
Chapter 3
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Qui recedunt de corpore poenitentia accepta, placuit sine reconciliatoria manus impositione iis communicari, quod morientis sufficit consolationi secundum definitiones patrum, qui hujusmodi communionem congruenter viaticum nominarunt. Quod si supervixerint, stent in ordine poenitentium, et ostensis necessariis poenitentiae fructibus legitimam communionem cum reconciliatoria manus impositione percipiant.
It was decided that those who depart from the body after receiving penance should be given communion without the reconciling imposition of hands, which suffices for the consolation of the dying according to the definitions of the fathers, who fittingly called such communion the viaticum. But if they survive, let them stand in the order of penitents, and, having shown the necessary fruits of penance, receive lawful communion with the reconciling imposition of hands.
Chapter 4
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Poenitentiam desiderantibus clericis non negandam.
Penance is not to be denied to clerics who desire it.
Chapter 5
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Eos qui ad ecclesiam confugerint tradi non oportere, sed loci reverentia et intercessione defendi.
Those who have taken refuge in a church ought not to be handed over, but defended by reverence for the place and by intercession.
Chapter 6
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Si quis autem mancipia clericorum pro suis mancipiis ad ecclesiam confugientibus crediderit occupanda, per omnes ecclesias districtissima damnatione feriatur.
But if anyone thinks he may seize the slaves of clerics in place of his own slaves who have taken refuge in a church, let him be struck with the strictest condemnation by all the churches.
Chapter 7
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In ecclesia manumissos vel per testamentum ecclesiae commendatos si quis in servitutem vel obsequium vel ad colonariam conditionem imprimere tentaverit, animadversione ecclesiastica coerceatur.
If anyone tries to force into slavery, or into service, or into the condition of a tenant farmer those freed in church or commended to the church by will, let him be restrained by church discipline.
Chapter 8
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Si quis alibi consistentem clericum ordinandum putaverit, prius definiat ut cum ipso habitet. Sic quoque non sine consultatione ejus episcopi cum quo ante habitavit, eum qui fortasse non sine causa diu ab alio ordinatus non est ordinare praesumat
If anyone thinks of ordaining a cleric who lives elsewhere, let him first settle that he live with him. Even so, let him not presume, without consulting the bishop with whom he lived before, to ordain one who perhaps, not without cause, has not long been ordained by the other.
Chapter 9
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Si qui autem alienos cives aut alibi consistentes ordinaverint, nec ordinati in ullo accusantur, aut ad se eos revocent aut gratiam ipsis eorum impetrent cum quibus habitaverunt.
But if any have ordained citizens of others or persons living elsewhere, and those ordained are accused of nothing, let them either recall them to themselves or obtain favour for them from those with whom they lived.
Chapter 10
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Si quis episcoporum in alienae civitatis territorio ecclesiam aedificare disponit, vel pro ftindi sui ^^^ot,o -^ut ecclesiastica utilitate vel pro quacumque sua opportunitate, permissa licentia aedificandi, quia prohibere hoc votum nefas est, non praesumat dedicationem, quae illi omnimodis reservatur in cujus territorio ecclesia assurgit, reservata aedificatori episcopo hac gratia, ut quos desiderat clericos in re sua videre, ipsos ordinet is cujus territorium est, vel si ordinati jam sunt ipsos habere acquiescat. Et omnis ecclesiae ipsius gubernatio ad eum in cujus civitatis territorio ecclesia surrexerit pertinebit. Quod si etiam saecularium quicumque ecclesiam aedificaverit, et alium magis quam eum in cujus territorio aedificat invitandum putaverit, tam ipse cui contra constitutionem ac disciplinam gratificari vult quam omnes episcopi qui ad hujusmodi dedicationem invitantur a conventu abstinebunt. Si qbis '^sHNMMeilt, ijti rdaloni dei,c,lliitiir: si qtti ixcesselit, irdiiieBi rMoptioscat.
If any bishop plans to build a church in the territory of another city, whether for the sake of his estate … or for the good of the church, or for any convenience of his own, permission to build being granted, since it is wrong to forbid such a wish, let him not presume to dedicate it, which is wholly reserved to him in whose territory the church rises; this favour being reserved to the bishop who built it, that the clerics whom he wishes to see in his foundation, these the one whose territory it is shall ordain, or, if they are already ordained, shall agree to have them. And the whole government of that church shall belong to him in whose city's territory the church has risen. And if any layman builds a church and thinks another rather than the one in whose territory he builds should be invited, both the one whom he wishes to favour against the constitution and discipline, and all the bishops who are invited to such a dedication, shall abstain from the assembly. …
Chapter 11
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Placuit in reatum venire episcopum; qui admonitus de excommunicatione cujuscumque, sine reconciliatione ejus qui excommunicavit, ei communicare praesumpserit, ut integra omnia, si reconciliatio intercesserit, de justitia vel de iniquitate excommunicationis proximae synodo reserventur.
It was decided that a bishop is liable who, having been informed of anyone's excommunication, presumes to communicate with him without the reconciliation of the one who excommunicated him; so that, if reconciliation has intervened, everything, as to the justice or injustice of the excommunication, be reserved intact for the next synod.
Chapter 12
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Subito obmutescens, prout status est, baptizari aut poenitentiam accipere potest si voluntatis aut praeteritae testimonium aliorum verbis habet aut praesentis in suo nutu.
One who suddenly becomes speechless may, according to his state, be baptized or receive penance, if he has the testimony of his previous will in the words of others, or of his present will in his own nod.
Chapter 13
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Amentibus quaecumque pietatis sunt conferenda.
To the insane, whatever belongs to piety is to be granted.
Chapter 14
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Energumeni baptizati, si de purgatione sua curant et se sollicitudini clericorum tradunt monitisque obtemperant, omnimodis communicent sacramenti ipsius virtute vel muniendi ab incursu daemonii quo infestantur vel purgandi quorum jam ostenditur vita purgatior.
Baptized energumens, if they take care for their cleansing and give themselves over to the care of the clergy and obey their admonitions, are by all means to communicate, by the power of the sacrament itself, either to be protected from the attack of the demon by which they are troubled, or to be cleansed, whose life is already shown to be purer.
Chapter 15
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Energumenis catechumenis quantum vel necessitas exegerit vel opportunitas permiserit de baptismate consulendum.
For energumen catechumens, provision is to be made for baptism as far as necessity requires or opportunity permits.
Chapter 16
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Qui palam aliquando arrepti sunt, non solum non assumendi ad ullum ordinem clericatus, sed et si jam aliqui ordinati sunt ab imposito officio repellendi.
Those who have at some time been publicly seized are not only not to be taken up into any order of the clergy, but, if any have already been ordained, are to be removed from the office laid upon them.
Chapter 17
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Cum capsa et calix offerendus est, et admixtione eucharistiae consecrandus.
The chalice is to be offered together with the capsa, and consecrated by the mixing in of the Eucharist.
Chapter 18
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Evangelia deinceps placuit catechumenis legi apud omnes provinciarum nostrarum ecclesias.
It was decided that henceforth the Gospels be read to catechumens in the churches of all our provinces.
Chapter 19
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Ad baptisterium catechumeni nunquam admittendi.
Catechumens are never to be admitted to the baptistery.
Chapter 20
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A fidelium benedictione etiam inter domesticas orationes in quantum caveri potest, segregandi informandique sunt ut se revocent, et signandos vel benedicendos semotim offerant.
They are to be separated from the blessing of the faithful even in domestic prayers, as far as can be guarded against, and instructed to withdraw and to present themselves separately to be signed or blessed.
Chapter 21
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In nostris provinciis placuit de praesumptoribus, ut sicubi contigerit duos episcopos episcopum invitum facere, auctoribus damnatis, unius eorum ecclesiae ipse qui vim passus est substituatur, si tamen vita respondet; et alter in alterius dejecti loco nihilominus ordinetur. Si voluntarium duo fecerint, et ipse damnabitur, quo cautius ea quae sunt antiquitus statuta serventur
It was decided in our provinces concerning presumptuous persons, that if anywhere it happens that two bishops make a bishop against his will, the authors being condemned, the one who suffered violence is to be put in the place of one of them, if his life answers to it; and another is nonetheless to be ordained in the place of the other who has been deposed. If two do it with his consent, he too shall be condemned, so that what was established of old may be the more carefully kept.
Chapter 22
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Sedit praeterea ut deinceps non ordinentur diacones conjugati, nisi qui prius conversionis proposito professi fuerint castitatem.
It was settled moreover that henceforth married men are not to be ordained deacons unless they have first professed chastity with a resolve of conversion.
Chapter 23
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Si quis autem post acceptam benedictionem leviticam cum uxore sua incontinens invenitur, ab of&Cio abjiciatur.
But if anyone, after receiving the Levitical blessing, is found incontinent with his wife, let him be cast out of his office.
Chapter 24
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De his autem qui prius ordinati hoc ipsum inciderunt, Taurinatis synodi sequendam esse sententiam, qua jubentur non ulterius promoveri.
But concerning those who were ordained before and have fallen into this very thing, the sentence of the synod of Turin is to be followed, by which they are ordered not to be promoted further.
Chapter 25
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De idoneis autem et probatioribus viris, quos clericatui alligari ipsa vitae gratia suggerit, si forte inciderunt matrimonii non ultra subdiaconatum ecclesiasticas capiant dignitates.
But concerning suitable and more approved men, whom the very grace of their life suggests should be bound to the clergy, if perhaps they have fallen into marriage, they are not to receive ecclesiastical dignities beyond the subdiaconate.
Chapter 26
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Diaconae omnimodis non ordinandae: si quae jam sunt, benedictioni quae populo impenditur capita submittant.
Deaconesses are by no means to be ordained; if there are any already, let them bow their heads to the blessing that is given to the people.
Chapter 27
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Viduitatis servandae professionem coram episcopo in secretario habitam, imposita ab episcopo veste viduali indicandam. Raptorem vero talium vel ipsam talis professionis desertricem merito esse damnandam.
The profession of keeping widowhood, made before the bishop in the sacristy, is to be indicated by the widow's garment put on by the bishop. But the abductor of such women, or the woman herself who deserts such a profession, is rightly to be condemned.
Chapter 28
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In utroque sexu desertores professae castitatis praevaricatores habendi, et his omnibus per poenitentiam legitimam consulendum
In both sexes, deserters of professed chastity are to be held transgressors, and for all of these provision is to be made through lawful penance.
Chapter 29
29Bruns 2:127
Haec quae subscripsimus cum eorum qudque concor, ^ti toobehmA dedermit, ratK deikicepii inte,Bte ac nostros haberi volumus, et habenda saiieimua non ita praetereuntes qui syMdo aut pei se aut. per conseBSWi auei, vei ad vi- Bui per legatos destinandos adesse detrectant, ut sibi supra nos illi placeant qui patrum statuta despiciunt, quibus bis in anno, quod nobis pro temporum qualitate, difficile est, sanctum est conveniri; adjicientes quod si similibus deinceps paginis pro salubritate ac remediis ecclesiasticis congregare conventus voluerimus, constituamus ut nullus conventus sine alterius conventus denunciatione solvatur. Itaque sequenti anno, si domino ac deo nostro Jesu Christo permittente conceditur, die XV. Kalendas Novembres Luciano in Arausico territorio conventum habebimus: qui ideo tanto prius per conventum ipsum denunciatur, ut tam excusationis libertas quam invitationis necessitas non sit. De die enyn.8(0 kico p,i noi, ipsos eommondbimttt, stngtiii nobiscum in exemplaribus ea quae per nos sunt constituta referentes: reliquos qui defuerant beatissimi fratris nostri Hilarii sollicitudini relinquimus, datis ad ipsos horum exemplaribus commonendos.
These things which we have subscribed … we wish to be held henceforth as ours, and we decree that they are to be held; not so passing over those who refuse to be present at the synod either in person or … through legates to be sent, that those may please themselves above us who despise the statutes of the fathers, by which it is sanctioned that we meet twice a year, which is difficult for us because of the nature of the times; adding that, if henceforth we wish to gather assemblies by similar pages for the welfare and remedies of the church, we establish that no assembly be dissolved without the announcement of another assembly. Therefore next year, if it is granted by the permission of our Lord and God Jesus Christ, on the fifteenth day before the Kalends of November, we will hold an assembly at Lucianum in the territory of Orange; which is announced so long beforehand by this very assembly so that there may be neither freedom to excuse oneself nor need of an invitation. … reporting with us in copies the things that have been decreed by us; the rest who were absent we leave to the care of our most blessed brother Hilary, copies of these being given to them for their admonition.
Chapter 30
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Post omnia occurrit de imbeeillitatibus fragilitatis humanae, ut si quis episcopus per infirmitatem debilitateitite- Illi,- quam aut hebetudinem sensus inciderit, aut officium oris amiserit, ea quae non nisi per episcopos geruntur, non sub praesentia sua presbyteros agere permittat, sed episcopum evocet cui quod in ecclesia agendum fuerit imponat.
After all this, the matter of the weaknesses of human frailty came up: that if any bishop, through infirmity, falls into some weakness or dullness of mind, or loses the use of speech, he is not to allow presbyters to perform in his presence the things that are done only by bishops, but should call in a bishop to whom he may commit what has to be done in the church.