Canons 16–22

Canon 16. That it is not fitting for anyone in holy orders to wear expensive clothing.

All clowning and decking out of the body is unbecoming to the priestly rank. So those bishops and clergy who dress themselves in bright and showy clothing ought to correct themselves; and if they do not mend their ways, they ought to be punished. The same goes for those who anoint themselves with perfumes. When the root of bitterness sprang up, the filth of the heresy of the slanderers of the Christians was poured into the catholic church. Those defiled by it not only loathed the painted images but also despised all decency, and raged against those who lived soberly and devoutly, so that in them was fulfilled what is written: “The service of God is an abomination to the sinner.” So if any are found mocking those who wear plain and sober clothing, let them be corrected by punishment. For from early times every man in holy orders wore modest and sober clothing. Indeed, whatever is worn not so much out of necessity as for outward show smacks of dandyism, as Basil the Great says. Nor did anyone dress in clothing embroidered with silk, or put many-colored ornaments on the borders of his garments; for they had heard from the lips of God that “those who wear soft clothing are in kings’ houses.” [a]

Canon 17. That no one is to be allowed to begin building a chapel who does not have the means to finish it. [d]

Certain monks have left their monasteries because they want to be in charge and are unwilling to obey, and they are setting out to build chapels without having the means to finish them. Whoever undertakes anything of this kind is to be stopped by the bishop of the place. But if he does have the means to finish, let what he has planned be carried through to completion. The same rule is to be kept for laymen and clergy.

Canon 18. That women are not to live in bishops’ houses or in monasteries of men.

“Give no offense to those outside,” says the divine apostle. Now for women to live in bishops’ houses or in monasteries is a cause of grave offense. Whoever, therefore, is known to keep a woman, whether slave or free, in the bishop’s residence or in a monastery to do some service, let him be rebuked; and if he still goes on keeping her, let him be deposed. If it happens that there are women on the country estates, and the bishop or the abbot wishes to go there, then as long as the bishop or abbot is present, no woman is to go on with her work there at that time. She is to go somewhere else until the bishop or abbot has left, so that there is no cause for complaint. [e]

Canon 19. That the vows of those entering holy orders, and of monks and of nuns, are to be made without any gifts being demanded.

The abomination of shameful gain has made such inroads among the rulers of the churches that some of those who call themselves religious men and women have forgotten the Lord’s commandments and gone wholly astray. For money they have received those who come forward for the priestly order and the monastic life. And so, since the first step of those received in this way is unlawful, the whole proceeding is void, as Basil the Great says. For God cannot be served by means of mammon. So if anyone is found doing anything of this kind, if he is a bishop or an abbot or one of the priesthood, let him either stop doing it or be deposed, according to the second canon of the holy Council of Chalcedon. If the offender is an abbess, let her be sent away from her monastery and placed in another in a lower position. An abbot who has not been ordained a presbyter is to be dealt with in the same way. As for what parents have given as a dowry for their children, or what people have contributed out of their own property, declaring that the gift was made to God: we have decreed that whether or not the persons on whose behalf the gifts were made remain in the monastery, the gifts are to stay with the monastery, as was first intended, unless indeed there is ground for complaint against the superior. [g]

Canon 20. That from now on no double monastery is to be founded; and concerning the double monasteries that already exist. [i]

We decree that from now on no double monastery shall be founded, because this has become a cause of offense and complaint to many. When people propose to leave the world together with members of their family and follow the monastic life, let the men go into a monastery for men and the women into a monastery for women; for this is pleasing to God. The double monasteries that already exist shall keep the rule of our holy father Basil and be ordered by his precepts. Monks and nuns shall not live together in the same monastery, for living together like this gives adultery its opportunity. No monk shall have access to a women’s monastery, nor shall a nun be allowed to enter a men’s monastery to talk with anyone there. No monk shall sleep in a monastery for women, nor eat alone with a nun. When men bring food to the canonesses, let the abbess, with one of the older nuns, receive it outside the gates of the women’s monastery. When a monk wishes to see one of his female relatives who may be in the women’s monastery, let him speak with her in the presence of the abbess, and that in very few words, and then let him leave quickly. [j]

Canon 21. That monks are not to leave their own monasteries and go into others.

A monk or a nun ought not to leave the monastery to which he or she belongs and go off to others. But if anyone does this, he is to be received as a guest. It is not proper, however, for him to be made a member of that monastery without the consent of his abbot. [l]

Canon 22. That when monks have to eat with women, they are to give thanks and to be sparing and discreet.

To surrender everything to God and not to serve our own wills is great gain. For the divine apostle says, “Whether you eat or drink, do everything to the glory of God.” And Christ our God has told us in his Gospels to cut off sins at their beginning. For he rebukes not only adultery but even the movement of the mind toward the act of adultery, when he says, “Whoever looks at a woman to lust after her has already committed adultery with her in his heart.” Since we have been taught this, we ought to purify our minds. Now although all things are lawful, not all things are helpful, as we have been taught by the apostle’s own mouth. Everyone must eat in order to live. And for those whose life consists of marrying and having children and the condition of lay life, there is nothing unseemly in men and women eating together; only let them give thanks to the giver of the food. But if there are theatrical entertainments, that is, satanic songs accompanied by the seductive strains of harps, then through these things the curse of the prophet comes on them, who speaks this way: “Woe to those who drink wine with harp and lyre, but do not regard the works of the Lord, and do not consider the works of his hands.” Whenever people of this kind are found among Christians, let them mend their ways; but if they will not, let the penalties enacted in the canons by our predecessors overtake them. [m]

As for those whose life is free from cares and apart from people, that is, those who have resolved before the Lord God to carry the yoke of the solitary life, they should sit down alone and in silence. Moreover, it is wholly unlawful for those who have chosen the priestly life to eat privately with women, unless it is with God-fearing and discreet men and women, so that even their meal may be turned to spiritual upbuilding. The same rule is to be kept with relatives. Again, if a monk or a priest on a journey happens not to have with him what he absolutely needs, and because of his pressing need thinks it best to turn aside into an inn or into someone’s house, he is allowed to do this, since need compels him.