In the third chapter of St. John's Gospel, our Lord speaks about the baptism with water when He tells Nicodemus: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." (St. John 3:5) Whenever one speaks of baptism, one usually thinks of this type of baptism. There are two other baptisms in addition to this one: the baptism with blood and the baptism with tears.
The baptism with blood is a far nobler form of baptism than the baptism with water. It is the baptism that martyrs receive from their persecutors. Tertullian spoke of this type of baptism in his work, On Baptism.
We have indeed, likewise, a second font, (itself withal one with the former,) of blood, to wit; concerning which the Lord said, “I have to be baptized with a baptism” (St. Luke 12:50), when He had been baptized already. For He had come “by means of water and blood” (I John 5:6), just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. (St. Matt. 20:16; Rev. 17:14) (On Baptism, chapter 16, by Tertullian, 145-220 A.D., vol. 3, p. 677, Ante-Nicene Fathers)
Tertullian was talking about martyrdom. Martyrs are baptized in their own blood. Tertullian wrote about some catechumens who had never finished their catechetical instruction, but were martyred before they could be baptized. These catechumens were from Carthage in North Africa. They were Saturus, Revocatus, Saturninus, Secundulus, and Felicitas. St. Perpetua was also martyred along with them. Felicitas was pregnant when she was martyred. So, her unborn child received the baptism with blood along with her. Tertullian tells about their martyrdoms in The Passion of the Holy Martyrs Perpetua and Felicitas.
The second type of baptism is one that is experienced after one has received water baptism. It is called the baptism with tears. We all sin even after we have been baptized. We need to continue to experience God's forgiveness and His mercy. The way we do this is by repentance. True repentance brings not only pardon from the guilt of our sins, but also a change of heart and a change of life. When we repent we stop committing the sins we have repented of or at the very least, we start making a determined effort using various ascetical disciplines to stop committing those sins. St. John of Damascus defined repentance in these terms.
Repentance is the returning from the unnatural into the natural state, from the devil to God, through discipline and effort. (An Exact Exposition of the Orthodox Faith, Book II, chapter 30, by St. John of Damascus, 645-750 A.D., vol. 9, part 2, p. 43, Nicene and Post-Nicene Fathers, Second Series)
The one who says to God, "Forgive me," but has no desire to change really has not repented. The one who says to God, "Forgive me," makes an effort to change, but then returns to his old sins is not much better. He is like the one who receives the Word of God on the rocky soil.
They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. (St. Luke 8:13)
He believes he needs to change the way he lives and asks God to forgive him, but he stops believing the Word and falls back into his old sins. His faith in God or rather his faithfulness to God is shallow and has no root.
The Greek word translated "faith" in the New Testament is pistis. Pistis also means "faithfulness." To believe in Jesus Christ means not to merely believe certain things about Him to be true, but also to trust Him and be faithful to Him. We exhibit our faith in Him and our faithfulness to Him by how we live our lives.
The goal in repentance is to be healed of sin, not to merely obtain pardon from God. Getting God to pardon us of our sins is the easy part of salvation. God loves us and wants to forgive us. Becoming healed of our sins is usually the more difficult part of salvation. It often requires discipline and effort.
St. Paul told the Philippian Christians: "Work out your own salvation with fear and trembling." (Phil. 2:12) Repentance is just one of the many things we must do to work out our salvation. When we repent we are baptized with our tears.
So, there are these two other baptisms in addition to water baptism: one received by martyrs and one received by baptized Christians when they repent.
Steve
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
In the Old Testament, there was a practice among the Hebrews called circumcision. The practice was to cut off the foreskins of the male sex organs of men and male children. Circumcision was first practiced by Abraham in obedience to God's commandment. It was a sign of the covenant that God had made with Abraham and his seed.
And God said to Abraam, Thou also shalt fully keep My covenant, thou and thy seed after thee for their generations. And this is the covenant which thou shalt fully keep between Me and you, and between thy seed after thee for their generations; every male of you shall be circumcised. And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between Me and you. And the child of eight days old shall be circumcised by you, every male throughout your generations, and the servant born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed. (Gen. 17:9-12, LXX)
In the New Testament, there is a parallel between circumcision and baptism. St. Paul calls baptism "the circumcision of Christ."
In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead. (Col. 1:11,12)
After being baptized, people were sealed with the Holy Spirit. Originally, people received the seal of the Gift of the Holy Spirit through the laying on of the hands of an apostle or a successor of an apostle (that is, a bishop). In Acts, it says that the deacon Philip baptized the new converts in Samaria, but he did not lay hands on any of them so that they could receive the Holy Spirit. He waited for the apostles John and Peter to do that.
But when they believed Philip preaching the things concerning the Kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. (Acts 8:12-17)
In the next chapter of Acts, we can read about someone else laying hands on someone so that he could receive the Gift of the Holy Spirit. Ananias laid hands on Saul after he became a convert to Christ.
And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. (Acts 9:17, 18)
According to St. Hippolytus, Ananias was the first bishop of Damascus and one of the Seventy Apostles.
Ananias, who baptized Paul, and was bishop of Damascus. (The Same Hippolytus on the Seventy Apostles, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 255, Ante-Nicene Fathers)
St. Paul laid hands on the Ephesians converts after baptizing them.
Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve. (Acts 19:4-7)
He was an apostle. (Acts 14:14) Barnabas and he were ordained apostles in Antioch.
Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13:1-3)
Sometime in the first century, the practice of chrismation replaced the practice of the laying on of hands. One had to be an apostle or a bishop to lay hands on someone so that he or she could be sealed with the Holy Spirit. After chrismation was instituted, presbyters (that is, priests) were allowed to chrismate the newly baptized with chrism made of myrrh oil and hallowed by a bishop.
There is evidence in the New Testament that chrismation was practiced in the first century. In St. Paul's Second Epistle to the Corinthians, it says:
Now He which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. (II Cor. 1:21,22)
The Greek word translated "anointed" in this passage is chrisas.
In the First Epistle of John, it says:
But ye have an unction from the Holy One, and ye know all things. (I John 2:20)
The Greek word translated "unction" in this verse is chrisma.
Later in the same chapter of this epistle, it says:
But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him. (I John 2:27)
The Greek word translated "anointing" in both places in this verse is also chrisma.
In the Book of Revelation, it talks about the servants of God being sealed in their foreheads.
And I saw another angel ascending from the East, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the Earth and the sea, saying, Hurt not the Earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. (Rev. 7:2,3)
In this book, those who received this seal are protected from God's wrath that will be poured out upon the Earth.
And it was commanded them that they should not hurt the grass of the Earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. (Rev. 9:4)
These passages in Revelation are references to the practice of chrismation. Also, in the Book of Revelation it says that Jesus Christ has made His followers kings and priests unto God.
And hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever. Amen. (Rev. 1:6)
And hast made us unto our God kings and priests: and we shall reign on the Earth. (Rev. 5:10)
St. Peter calls Christians "a holy priesthood" and "a royal priesthood" in his First Epistle.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (I Pet. 2:4,5)
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of Him who hath called you out of darkness into His marvellous light. (I Pet. 2:9)
In the Old Testament, priests and kings were anointed with oil. Moses anointed Aaron and his sons with oil when he ordained them as priests.
And thou shalt put them on Aaron thy brother, and his sons with him, and thou shalt anoint them and fill their hands: and thou shalt sanctify them, that they may minister to Me in the priest’s office. (Ex. 28:37, LXX)
And having taken the garments, thou shalt put on Aaron thy brother both the full-length robe and the ephod and the oracle; and thou shalt join for him the oracle to the ephod. And thou shalt put the mitre on his head; and thou shalt put the plate, even the Holiness, on the mitre. And thou shalt take of the anointing oil, and thou shalt pour it on his head, and shalt anoint him. (Ex. 29:5-7, LXX)
And thou shalt take of the blood from the altar, and of the anointing oil; and thou shalt sprinkle it upon Aaron and on his garments, and on his sons and on his sons’ garments with him; and he shall be sanctified and his apparel, and his sons and his sons’ apparel with him: but the blood of the ram thou shalt pour round about upon the altar. (Ex. 29:21, LXX)
And thou shalt anoint Aaron and his sons, and sanctify them that they may minister to Me as priests. (Ex. 30:30, LXX)
And thou shalt put on Aaron the holy garments, and thou shalt anoint him, and thou shalt sanctify him, and he shall minister to Me as priest. And thou shalt bring up his sons, and shalt put garments on them. And thou shalt anoint them as thou didst anoint their father, and they shall minister to Me as priests; and it shall be that they shall have an everlasting anointing of priesthood, throughout their generations. (Ex. 40:13-15 LXX)
And Moses poured of the anointing oil on the head of Aaron; and he anointed him and sanctified him. (Lev. 8:12, LXX)
And Moses took of the anointing oil, and of the blood that was on the altar, and sprinkled it on Aaron, and on his garments, and his sons, and the garments of his sons with him. And he sanctified Aaron and his garments, and his sons, and the garments of his sons with him. (Lev. 8:29, 30, LXX)
The prophet Samuel anointed Saul to be King of Israel.
And all the people went to Galgala, and Samuel anointed Saul there to be king before the Lord in Galgala, and there he offered meat-offerings and peace-offerings before the Lord: and Samuel and all Israel rejoiced exceedingly. (I Sam. 11:15, LXX)
Later, Samuel anointed David to be King of Israel.
And the Lord said to Samuel, Arise, and anoint David, for he is good. And Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward: and Samuel arose, and departed to Armathaim. (I Sam. 16:12, 13, LXX)
Sadoc the priest anointed Solomon to be King of Israel.
And Sadoc the priest took the horn of oil out of the tabernacle, and anointed Solomon, and blew the trumpet; and all the people said, Let king Solomon live. (II Kings 1:39, LXX)
Tertullian said that the practice of chrismation is based on this principle of anointing kings and priests.
After this, when we have issued from the font, we are thoroughly anointed with a blessed unction, — (a practice derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. (Ex. 29:7; Lev. 8:12; Psalm 132:2, LXX) Whence Aaron is called “Christ” (Lev. 4:5,16, LXX), from the “chrism,” which is “the unction; ”which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father; as written in the Acts: “For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.” (Acts 4:27) Thus, too, in our case, the unction runs carnally, (i.e. on the body, ) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins. (On Baptism, chapter 7, by Tertullian, 145-220 A.D., vol. 3, p. 672, Ante-Nicene Fathers)
Blessed Augustine wrote about chrismation in his writings. He also understood that chrism was used in this Sacrament to make people priests and kings to God.
To the words, “In them the second death hath no power,” are added the words, “but they shall be priests of God and Christ, and shall reign with Him a thousand years” (Rev. 20:6); and this refers not to the bishops alone, and presbyters, who are now specially called priests in the Church; but as we call all believers Christians on account of the Mystical Chrism, so we call all priests because they are members of the one Priest. Of them the Apostle Peter says, “A holy people, a royal priesthood.” (I Pet. 2:9) (The City of God, Book XX, chapter 10, by Blessed Augustine of Hippo, 354-430 A.D., vol. 2, p. 432, Nicene and Post-Nicene Fathers, First Series)
St. Theophilus of Antioch spoke of chrismation in his writings. He lived in the second century. He said that it is because we are anointed with the oil of God that we are called Christians.
Wherefore we are called Christians on this account, because we are anointed with the oil of God. (To Autolycus, Book I, chapter 12, by St. Theophilus of Antioch, 115-181 A.D., vol. 2, p. 92, Ante-Nicene Fathers)
According to the Church Canons, the chrism used in chrismation can only be hallowed by a canonical Orthodox bishop. Presbyters are forbidden to hallow chrism.
And all the bishops replied: Neither the making of the chrism, nor the consecration of virgins, is to be done by presbyters, nor is it permitted to a presbyter to reconcile anyone in the public mass (in publica missa), this is the pleasure of all of us. (Canon VI, The Council of Carthage, 419 A.D., vol. 14, p. 446, Nicene and Post-Nicene Fathers, Second Series)*
In his Seventieth Epistle, St. Cyprian of Carthage said what the other bishops in his jurisdiction and he had decided in council regarding the validity of chrismations done by heretics.
Anointed also must he of necessity be, who is baptized, that having received the chrism — that is, unction, he may be the anointed of God, and have within him the grace of Christ. Moreover, it is the Eucharist through which the baptized are anointed, the oil sanctified on the altar. But he cannot sanctify the creature of oil, who has neither altar nor church. Whence neither can the spiritual unction be with heretics, since it is acknowledged that the oil cannot be sanctified nor the Eucharist celebrated among them. But we ought to know and remember that it is written, “Let not the oil of a sinner anoint my head” (Psalm 140:5, LXX); which the Holy Ghost forewarned in the Psalms, lest any, quitting the track, and wandering out of the path of truth, be anointed by heretics and adversaries of Christ. Moreover, when baptized, what kind of prayer can a profane priest and a sinner offer? In that it is written, “God heareth not a sinner; but if any man be a worshipper of God, and doeth His will, him He heareth.” (St. John 9:31) (Epistle LXX, by St. Cyprian of Carthage, 200-258 A.D., vol. 14, p. 518, Nicene and Post-Nicene Fathers, Second Series)
This Council of Carthage is one of the councils whose canons were adopted by the Quinisext Council in 692 A.D.*
Just as only an apostle or a successor of an apostle were the only ones who could lay hands on a person after he or she was baptized (Acts 8:12-17), so only a legitimate successor of the apostles can hallow chrism. The legitimacy to do this is passed on by legitimate ordination. In order for a bishop to be a valid bishop, he must have been ordained by two or three bishops who are legitimate bishops.
Let a bishop be ordained by two or three bishops. (Canon I, Canons of the Holy Apostles, vol. 14, p. 594, Nicene and Post-Nicene Fathers, Second Series)*
No one can ordain himself a bishop. No one but a legitimate bishop can legitimately ordain a presbyter (that is, a priest).
Let a presbyter, deacon, and the rest of the clergy, be ordained by one bishop. (Canon II, Canons of the Holy Apostles, vol. 14, p. 594, Nicene and Post-Nicene Fathers, Second Series)*
For this reason, the Orthodox Church does not recognize Protestant ministers as having valid Holy Orders. The Protestant Churches were started by men who were not legitimate Orthodox bishops and who were not in communion with the one Holy, Catholic, and Apostolic Church. Martin Luther, for example, was a German priest in the Roman Catholic Church. He was not even a bishop, but he started up his own Church that had bishops in it. A priest does not have the authority to ordain a bishop. John Calvin started up the Reformed Churches. He was not even a priest. He had no authority whatsoever to ordain anyone. The Baptist Churches came out of the Anabaptist movement. None of the men who started up these churches were legitimately ordained bishops. The Methodist Churches came from followers of John Wesley's teachings. John Wesley was an Anglican priest. He was not even a bishop in the Church of England.
So then, even if a Protestant minister were to perform a chrismation the exact same way that we do it, we Orthodox would not recognize it as being valid.
I do not mean to disparage the Protestants by saying these things. Although according to the Church Canons of the ancient Church Councils it is true that their ministers do not possess valid Holy Orders, there are, nevertheless, many fine people in the Protestant Churches and there are many godly ministers in their churches. They often teach and practice heresy unfortunately. I think that they do so in ignorance, not knowing anything about traditional Christianity and never having read any of the Church Fathers. I, myself, have spent much of my life as a Protestant and I can say that there were things that I used to think were "sound Biblical doctrines," but later I found out from reading the Church Fathers that I had some heretical beliefs.
Baptism replaced circumcision under the New Covenant in that a person's heart is circumcised in the Sacrament of Baptism through the regenerating work of the Holy Spirit. Several of the Church Fathers taught this.
And we, who have approached God through Him, have received not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism, since we were sinners, by God’s mercy; and all men may equally obtain it. (Dialogue with Trypho the Jew, chapter XLIII, by St. Justin the Martyr, 110-165 A.D., vol. 1, p. 216, Ante-Nicene Fathers)
For in respect of the observance of the eighth day in the Jewish circumcision of the flesh, a Sacrament was given beforehand in shadow and in usage; but when Christ came, it was fulfilled in truth. For because the eighth day, that is, the first day after the Sabbath, was to be that on which the Lord should rise again, and should quicken us, and give us circumcision of the spirit, the eighth day, that is, the first day after the Sabbath, and the Lord’s day, went before in the figure; which figure ceased when by and by the truth came, and spiritual circumcision was given to us.
For which reason we think that no one is to be hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, “The Lord hath said to me that I should call no man common or unclean.” (Acts 10:28) But if anything could hinder men from obtaining grace, their more heinous sins might rather hinder those who are mature and grown up and older. But again, if even to the greatest sinners, and to those who had sinned much against God, when they subsequently believed, remission of sins is granted — and nobody is hindered from baptism and from grace — how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sins — that to him are remitted, not his own sins, but the sins of another.
And therefore, dearest brother, this was our opinion in council,* that by us no one ought to he hindered from baptism and from the grace of God, who is merciful and kind and loving to all. Which, since it is to be observed and maintained in respect of all, we think is to be even more observed in respect of infants and newly-born persons, who on this very account deserve more from our help and from the divine mercy, that immediately, on the very beginning of their birth, lamenting and weeping, they do nothing else but entreat. We bid you, dearest brother, ever heartily farewell. (Epistle LVIII, paragraphs 4-6, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 354, Ante-Nicene Fathers)
“In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh in the circumcision of Christ.” (Col. 2:11)
See how near he is come to the thing. He saith, “In the putting” quite away, not putting off merely. “The body of sins.” He means, “the old life.” He is continually adverting to this in different ways, as he said above, “Who delivered us out of the power of darkness," and "reconciled us who were alienated,” that we should be “holy and without blemish.” (Col. 1:13,21) No longer, he saith, is the circumcision with the knife, but in Christ Himself; for no hand imparts this circumcision, as is the case there, but the Spirit. It circumciseth not a part, but the whole man. It is the body both in the one and the other case, but in the one it is carnally, in the other it is spiritually circumcised; but not as the Jews, for ye have not put off flesh, but sins. When and where? In Baptism. (Homilies on St. Paul's Epistle to the Colossians, Homily VI, by St. John Chrysostom, 347-407 A.D., vol. 13, p. 285, Nicene and Post-Nicene Fathers, First Series)
Chrismation replaced circumcision as the seal under the New Covenant. St. Paul called circumcision a seal.
And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised. (Rom. 4:11)
He spoke of people being sealed with the Holy Spirit in the Sacrament of Chrismation.
Now He which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. (II Cor. 1:21,22)
St. Gregory the Theologian said in his writings that chrismation is a seal.
But if you would fortify yourself beforehand with the Seal, and secure yourself for the future with the best and strongest of all aids, being signed both in body and in soul with the unction, as Israel was of old with that blood and unction of the firstborn at night that guarded him (Ex. 12:22), what then can happen to you, and what has been wrought out for you? (Oration XL: On Holy Baptism, paragraph 15, by St. Gregory the Theologian, 325-391 A.D., vol. 7, p. 364, Nicene and Post-Nicene Fathers, Second Series)
Since baptism and chrismation replace circumcision under the New Covenant and circumcision was administered to infants when they were eight days old (Gen. 17:12), the Orthodox Church practices infant baptism and infant chrismation. The children of Orthodox Christian parents are baptized and chrismated when they are at least eight days old. Unlike circumcision, however, baptism and chrismation are administered to both sexes and not to only the male sex as circumcision was.
Steve
* The canons of this regional Church council and the Canons of the Holy Apostles were adopted by the Quinisext Council in 692 A.D. The Quinisext Council is an extension of the Fifth and Sixth Ecumenical Councils.
It has also seemed good to this holy Council, that the eighty-five canons, received and ratified by the holy and blessed Fathers before us, and also handed down to us in the name of the holy and glorious Apostles should from this time forth remain firm and unshaken for the cure of souls and the healing of disorders. And in these canons we are bidden to receive the Constitutions of the Holy Apostles [written] by Clement. But formerly through the agency of those who erred from the faith certain adulterous matter was introduced, clean contrary to piety, for the polluting of the Church, which obscures the elegance and beauty of the divine decrees in their present form. We therefore reject these Constitutions so as the better to make sure of the edification and security of the most Christian flock; by no means admitting the offspring of heretical error, and cleaving to the pure and perfect doctrine of the Apostles. But we set our seal likewise upon all the other holy canons set forth by our holy and blessed Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nice, and those at Ancyra, further those at Neocaesarea and likewise those at Gangra, and besides, those at Antioch in Syria: those too at Laodicea in Phrygia: and likewise the 150 who assembled in this heaven-protected royal city: and the 200 who assembled the first time in the metropolis of the Ephesians, and the 630 holy and blessed Fathers at Chalcedon. In like manner those of Sardica, and those of Carthage: those also who again assembled in this heaven-protected royal city under its bishop Nectarius and Theophilus Archbishop of Alexandria. Likewise too the Canons [i.e. the decretal letters] of Dionysius, formerly Archbishop of the great city of Alexandria; and of Peter, Archbishop of Alexandria and Martyr; of Gregory the Wonder-worker, Bishop of Neocaesarea; of Athanasius, Archbishop of Alexandria; of Basil, Archbishop of Caesarea in Cappadocia; of Gregory, Bishop of Nyssa; of Gregory Theologus; of Amphilochius of Iconium; of Timothy, Archbishop of Alexandria; of Theophilus, Archbishop of the same great city of Alexandria; of Cyril, Archbishop of the same Alexandria; of Gennadius, Patriarch of this heaven-protected royal city. Moreover the Canon set forth by Cyprian, Archbishop of the country of the Africans and Martyr, and by the Synod under him, which has been kept only in the country of the aforesaid Bishops, according to the custom delivered down to them. And that no one be allowed to transgress or disregard the aforesaid canons, or to receive others beside them, supposititiously set forth by certain who have attempted to make a traffic of the truth. But should any one be convicted of innovating upon, or attempting to overturn, any of the afore-mentioned canons, he shall be subject to receive the penalty which that canon imposes, and to be cured by it of his transgression. (Canon II, Quinisext Council, 692 A.D., vol. 14, p. 361, Nicene and Post-Nicene Fathers, Second Series)
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
