It’s Canon Time: Introducing the Canons of Nicaea
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The Council of Nicaea
Today is 19 June 2025. On this day, 1700 years ago, 250–318 Christian bishops were gathered together by Constantine, Emperor of the recently reunited Roman Empire, for what would come to be known as the Council of Nicaea.[1] We don’t know for sure who chaired this council—it might have been Ossius of Cordova, Eustathius of Antioch, or Alexander of Alexandria. But we know that it was held at Nicaea (modern day İznik in Türkiye), near Constantine’s imperial residence at Nicomedia (modern İzmit), and fairly accessible to people from the East and Western parts of the empire.
In the Eastern part of the empire, an Alexandrian presbyter named Arius had been stirring up some controversy for saying things about Jesus like:
“he is from things that are not”, and
“before he was begotten he was not”, and
“there once was when he was not”.
In other words, he was denying the full divinity of the Son. The Council would address this controversy. And more!
Why People Remember Nicaea
If the average punter has heard of the Council of Nicaea, it’s probably because of Dan Brown’s famous thriller novel The Da Vinci Code, or the Nicene Creed, which Christians around the world recite each Sunday.
The Da Vinci Code. The Da Vinci Code claims that the council invented Jesus’ divinity (not true), decided on the books of the Bible (also, not true), and suppressed alternative gospel accounts at Constantine’s dictate (again, not true). It’s a rare moment when I find myself citing Bart Ehrmann in agreement: “The Da Vinci Code is wrong about just about everything it says about the Arian Controversy, the emperor Constantine, and the Council of Nicaea.”[2]
Nicene Creed. The Nicene Creed was composed at the Council of Nicaea in 325. I’ve noticed a bunch of books being released on the Nicene Creed this year. It makes sense to write stuff related to the Council of Nicaea, given that it’s the 1700th anniversary of the Council this year. However, the creed that Christians recite in church is actually the Niceno-Constantinopolitan Creed of 381 from the First Council of Constantinople. It was based on the original Nicene Creed, but with some significant omissions and additions.
Anathema. For those who love church unity, the original Nicene creed may be infamous for its anathema (which means “condemned” or “cursed”; see Galatians 1:8–9):
But those who say: “There was a time when he was not;” and “He was not before he was made;” and “He was made out of nothing,” or “He is of another substance” or “essence,” or “The Son of God is created,” or “changeable,” or “alterable”— they are condemned [ἀναθεματίζει] by the holy catholic and apostolic Church.[3]
It’s a big deal to formally condemn or curse someone you disagree with in a creed!
The Dating of Easter. For those who love calendars, Nicaea is famous for settling the debate around the date of Easter. Before Nicaea, some Eastern churches (the pesky Quartodecimans) celebrated Easter on 14 Nisan, the date of Jewish Passover. They did this regardless of the day of the week (can you imagine having Easter Eggs on a Wednesday?). Meanwhile, in other places like Rome and Alexandria, Easter was celebrated on the first Sunday after the first full moon on or after 21 March. The Council of Nicaea resolved the controversy by uniting all churches to celebrate Easter on the same Sunday, following the Roman and Alexandrian custom.
The Santa Slap. Those who are fond of Santa trivia may know of the Council of Nicaea for the infamous Santa Slap, when the real Santa, St Nicholas of Myra allegedly became so annoyed at Arius (or an Arian) that he crossed the floor and slapped or punched him in the face. Sadly (or, really, thankfully), there’s little contemporaneous evidence that St Nick actually attended the Council, and even less for the slap.
The Canons: Overlooked, But Pretty Important
The attention given to things like the Da Vinci Code, the Creed, the Anathema, the date of Easter and the Santa Slap means that very few people pay attention to the twenty canons that were adopted at the council. I can understand why. Church canons aren’t the most interesting conversation topic for a first date. But I reckon they’re still important to explore. And nobody else seems particularly interested in talking about them.
In case you were wondering, the word “canon” comes from the Greek word κανών (kanōn), which originally meant a straight rod, measuring stick, or rule. Over time, it came to mean a standard or rule by which something was judged or decided. In the context of the Council of Nicaea (and church councils generally), canons refer to the official rules or decrees established by the assembly of bishops to guide the order, discipline, and practice of the Church. (A canon can also be a clergy member, or occasionally a lay person, who holds an official position in the governance or ministry of a cathedral.)
So, in this next little series of posts (which will be regularly interrupted by other posts), I’m keen to share some intel on these canons. My plan is to offer some context for each canon (historical and biblical), the content of the canon (literally, what the canon says), and then some comments on the canon, detailing the implications for the church then, plus some reflections for today.
But, I know you can’t wait until the next post. So, here’s the content of the canons, using Norman Tanner’s translation [4] with additional headings:
On Self-Castration and Admission to Clergy
If anyone in sickness has undergone surgery at the hands of physicians or has been castrated by barbarians, let him remain among the clergy. But if anyone in good health has castrated himself, if he is enrolled among the clergy he should be suspended, and in future no such man should be promoted. But, as it is evident that this refers to those who are responsible for the condition and presume to castrate themselves, so too if any have been made eunuchs by barbarians or by their masters, but have been found worthy, the canon admits such men to the clergy.
On Ordaining Recent Converts
Since, either through necessity or through the importunate demands of certain individuals, there have been many breaches of the church’s canon, with the result that men who have recently come from a pagan life to the faith after a short catechumenate have been admitted at once to the spiritual washing, and at the same time as their baptism have been promoted to the episcopate or the presbyterate, it is agreed that it would be well for nothing of the kind to occur in the future. For a catechumen needs time and further probation after baptism, for the apostle’s words are clear: “Not a recent convert, or he may be puffed up and fall into the condemnation and the snare of the devil”. But if with the passage of time some sin of sensuality is discovered with regard to the person and he is convicted by two or three witnesses, such a one will be suspended from the clergy. If anyone contravenes these regulations, he will be liable to forfeit his clerical status for acting in defiance of this great synod.
On Clergy and Women in their Households
This great synod absolutely forbids a bishop, presbyter, deacon or any of the clergy to keep a woman who has been brought in to live with him, with the exception of course of his mother or sister or aunt, or of any person who is above suspicion.
On the Ordination of Bishops
It is by all means desirable that a bishop should be appointed by all the bishops of the province. But if this is difficult because of some pressing necessity or the length of the journey involved, let at least three come together and perform the ordination, but only after the absent bishops have taken part in the vote and given their written consent. But in each province the right of confirming the proceedings belongs to the metropolitan bishop.On Respecting Excommunications and Provincial Synods
Concerning those, whether of the clergy or the laity, who have been excommunicated, the sentence is to be respected by the bishops of each province according to the canon which forbids those expelled by some to be admitted by others. But let an inquiry be held to ascertain whether anyone has been expelled from the community because of pettiness or quarrelsomeness or any such ill nature on the part of the bishop. Accordingly, in order that there may be proper opportunity for inquiry into the matter, it is agreed that it would be well for synods to be held each year in each province twice a year, so that these inquiries may be conducted by all the bishops of the province assembled together, and in this way by general consent those who have offended against their own bishop may be recognised by all to be reasonably excommunicated, until all the bishops in common may decide to pronounce a more lenient sentence on these persons. The synods shall be held at the following times: one before Lent, so that, all pettiness being set aside, the gift offered to God may be unblemished; the second after the season of autumn.On Ancient Rights of Major Sees
The ancient customs of Egypt, Libya and Pentapolis shall be maintained, according to which the bishop of Alexandria has authority over all these places since a similar custom exists with reference to the bishop of Rome. Similarly in Antioch and the other provinces the prerogatives of the churches are to be preserved. In general the following principle is evident: if anyone is made bishop without the consent of the metropolitan, this great synod determines that such a one shall not be a bishop. If however two or three by reason of personal rivalry dissent from the common vote of all, provided it is reasonable and in accordance with the church’s canon, the vote of the majority shall prevail.On the Bishop of Aelia (Jerusalem)
Since there prevails a custom and ancient tradition to the effect that the bishop of Aelia [Jerusalem] is to be honoured, let him be granted everything consequent upon this honour, saving the dignity proper to the metropolitan.On Clergy from the Cathar Sect (Novatianists) Joining the Church
Concerning those who have given themselves the name of Cathars, and who from time to time come over publicly to the catholic and apostolic church, this holy and great synod decrees that they may remain among the clergy after receiving an imposition of hands. But before all this it is fitting that they give a written undertaking that they will accept and follow the decrees of the catholic church, namely that they will be in communion with those who have entered into a second marriage and with those who have lapsed in time of persecution and for whom a period [of penance] has been fixed and an occasion [for reconciliation] allotted, so as in all things to follow the decrees of the catholic and apostolic church. Accordingly, where all the ordained in villages or cities have been found to be men of this kind alone, those who are so found will remain in the clergy in the same rank; but when some come over in places where there is a bishop or presbyter belonging to the catholic church, it is evident that the bishop of the church will hold the bishop’s dignity, and that the one given the title and name of bishop among the so-called Cathars will have the rank of presbyter, unless the bishop thinks fit to let him share in the honour of the title. But if this does not meet with his approval, the bishop will provide for him a place as chorepiscopus or presbyter, so as to make his ordinary clerical status evident and so prevent there being two bishops in the city.On Unexamined Ordinands Who Confess Sin
If any have been promoted presbyters without examination, and then upon investigation have confessed their sins, and if after their confession men have imposed hands upon such people, being moved to act against the canon, the canon does not admit these people, for the catholic church vindicates only what is above reproach.On Ordinations Obtained by Ignorance or Connivance
If any have been promoted to ordination through the ignorance of their promoters or even with their connivance, this fact does not prejudice the church’s canon; for once discovered they are to be deposed.On Those Who Fell under Licinius’ Tyranny
Concerning those who have transgressed without necessity or the confiscation of their property or without danger or anything of this nature, as happened under the tyranny of Licinius, this holy synod decrees that, though they do not deserve leniency, nevertheless they should be treated mercifully. Those therefore among the faithful who genuinely repent shall spend three years among the hearers, for seven years they shall be prostrators, and for two years they shall take part with the people in the prayers, though not in the offering.
On Apostate Soldiers Returning to Military Service
Those who have been called by grace, have given evidence of first fervour and have cast off their [military] belts, and afterwards have run back like dogs to their own vomit, so that some have even paid money and recovered their military status by bribes — such persons shall spend ten years as prostrators after a period of three years as hearers. In every case, however, their disposition and the nature of their penitence should be examined. For those who through their fear and tears and perseverance and good works give evidence of their conversion by deeds and not by outward show, when they have completed their appointed term as hearers, may properly take part in the prayers, and the bishop is competent to decide even more favourably in their regard. But those who have taken the matter lightly, and have thought that the outward form of entering the church is all that is required for their conversion, must complete their term to the full.On Communion for the Dying
Concerning the departing, the ancient canon law is still to be maintained namely that those who are departing are not to be deprived of their last, most necessary viaticum. But if one whose life has been despaired of has been admitted to communion and has shared in the offering and is found to be numbered again among the living, he shall be among those who take part in prayer only [here a variant reading in Les canons des conciles oecumeniques adds “until the term fixed by this great ecumenical synod has been completed”]. But as a general rule, in the case of anyone whatsoever who is departing and seeks to share in the eucharist, the bishop upon examining the matter shall give him a share in the offering.On Lapsed Catechumens
Concerning catechumens who have lapsed, this holy and great synod decrees that, after they have spent three years as hearers only, they shall then be allowed to pray with the catechumens.On Clergy Transferring Cities
On account of the great disturbance and the factions which are caused, it is decreed that the custom, if it is found to exist in some parts contrary to the canon, shall be totally suppressed, so that neither bishops nor presbyters nor deacons shall transfer from city to city. If after this decision of this holy and great synod anyone shall attempt such a thing, or shall lend himself to such a proceeding, the arrangement shall be totally annulled, and he shall be restored to the church of which he was ordained bishop or presbyter or deacon.On Receiving Clergy Who Leave Their Churches
Any presbyters or deacons or in general anyone enrolled in any rank of the clergy who depart from their church recklessly and without the fear of God before their eyes or in ignorance of the church’s canon, ought not by any means to be received in another church, but all pressure must be applied to them to induce them to return to their own dioceses, or if they remain it is right that they should be excommunicated. But if anyone dares to steal away one who belongs to another and to ordain him in his church without the consent of the other’s own bishop among whose clergy he was enrolled before he departed, the ordination is to be null.On Clergy Engaging in Usury
Since many enrolled [among the clergy] have been induced by greed and avarice to forget the sacred text, “who does not put out his money at interest”, and to charge one per cent [a month] on loans, this holy and great synod judges that if any are found after this decision to receive interest by contract or to transact the business in any other way or to charge [a flat rate of] fifty per cent or in general to devise any other contrivance for the sake of dishonourable gain, they shall be deposed from the clergy and their names struck from the roll.On Deacons Overstepping Their Rank
It has come to the attention of this holy and great synod that in some places and cities deacons give communion to presbyters, although neither canon nor custom allows this, namely that those who have no authority to offer should give the body of Christ to those who do offer. Moreover it has become known that some of the deacons now receive the eucharist even before the bishops. All these practices must be suppressed. Deacons must remain within their own limits, knowing that they are the ministers of the bishop and subordinate to the presbyters. Let them receive the eucharist according to their order after the presbyters from the hands of the bishop or the presbyter. Nor shall permission be given for the deacons to sit among the presbyters, for such an arrangement is contrary to the canon and to rank. If anyone refuses to comply even after these decrees, he is to be suspended from the diaconate.On Rebaptism of Paulinists
Concerning the former Paulinists who seek refuge in the catholic church, it is determined that they must be rebaptised unconditionally. Those who in the past have been enrolled among the clergy, if they appear to be blameless and irreproachable, are to be rebaptised and ordained by the bishop of the catholic church. But if on inquiry they are shown to be unsuitable, it is right that they should be deposed. Similarly with regard to deaconesses and all in general whose names have been included in the roll, the same form shall be observed. We refer to deaconesses who have been granted this status, for they do not receive any imposition of hands, so that they are in all respects to be numbered among the laity.
On Posture in Prayer on Sundays and Pentecost
Since there are some who kneel on Sunday and during the season of Pentecost, this holy synod decrees that, so that the same observances may be maintained in every diocese, one should offer one’s prayers to the Lord standing.
Well, there we have it. The twenty canons. The next twenty posts in this series will be a blast.
Upcoming Articles In This Series:
Canon 1: On Self-Castration and Admission to Clergy
Canon 2: On Ordaining Recent Converts
Canon 3: On Clergy and Women in their Households
Canon 4: On the Ordination of Bishops
Canon 5: On Respecting Excommunications and Provincial Synods
Canon 6: On Ancient Rights of Major Sees
Canon 7: On the Bishop of Aelia (Jerusalem)
Canon 8: On Clergy from the Cathar Sect (Novatianists) Joining the Church
Canon 9: On Unexamined Ordinands Who Confess Sin
Canon 10: On Ordinations Obtained by Ignorance or Connivance
Canon 11: On Those Who Fell under Licinius’ Tyranny
Canon 12: On Apostate Soldiers Returning to Military Service
Canon 13: On Communion for the Dying
Canon 14: On Lapsed Catechumens
Canon 15: On Clergy Transferring Cities
Canon 16: On Receiving Clergy Who Leave Their Churches
Canon 17: On Clergy Engaging in Usury
Canon 18: On Deacons Overstepping Their Rank
Canon 19: On Rebaptism of Paulinists
Canon 20: On Posture in Prayer on Sundays and Pentecost
If any links don’t work, it’s either because the article hasn’t been written, or because I’m bad at coding.
Notes
[1] Others say it began on 20 May 325. Less convenient for the timing of this article.
[2] Ehrman, Bart. “The Son of God, the Council of Nicea, and the Da Vinci Code.” The Bart Ehrman Blog (blog), February 16, 2016. https://ehrmanblog.org/the-son-of-god-the-council-of-nicea-and-the-da-vinci-code/.
[3] “First Council of Nicaea – 325 AD - Papal Encyclicals,” 19 June, 325 AD. https://www.papalencyclicals.net/councils/ecum01.htm.
[4] Tanner, Norman P., ed. Decrees of the Ecumenical Councils: Volumes 1 and 2: From Nicaea I to Vatican II. London: Georgetown University Press, 1990, 6-16.
Disclaimer: I used ChatGPT to detect typos.
