Wherefore, the Holy Synod present in Gangra was compelled, on these accounts, to condemn them, and to set forth definitions declaring them to be cast out of the Church; but that, if they should repent and anathematize every one of these false doctrines, then they should be capable of restoration. And therefore the Holy Synod has particularly set forth everything which they ought to anathematize before they are received. And if any one will not submit to the said decrees, he shall be anathematized as a heretic, and excommunicated, and cast out of the Church; and it will behove the bishops to observe a like rule in respect of all who may be found with them.
[148] This list of names varies in the different mss. and versions.
[149] This phrase in the Greek has dropped out in Labbe, and Mansi; it is found in Zonaras, etc.
The Canons of the Holy Fathers Assembled at Gangra, Which Were Set Forth After the Council of Nice [150] .
Canon I.
If any one shall condemn marriage, or abominate and condemn a woman who is a believer and devout, and sleeps with her own husband, as though she could not enter the Kingdom [of heaven] let him be anathema.
Notes.
Ancient Epitome of Canon I.
Anathema to him who disregards legitimate marriage.
When one considers how deeply the early church was impressed with those passages of Holy Scripture which she understood to set forth the superiority of the virgin over the married estate, it ceases to be any source of astonishment that some should have run into the error of condemning marriage as sinful. The saying of our Blessed Lord with reference to those who had become "eunuchs for the kingdom of heaven's sake," [151] and those words of St. Paul "He that giveth his virgin in marriage doeth well, but he that giveth her not in marriage doeth better," [152] together with the striking passage in the Revelation of those that were "not defiled with women for they are virgins," [153] were considered as settling the matter for the new dispensation. The earliest writers are filled with the praises of virginity. Its superiority underlies the allegories of the Hermes Pastor; [154] St. Justin Martyr speaks of "many men and women of sixty and seventy years of age who from their childhood have been the disciples of Christ, and have kept themselves uncorrupted," [155] and from that time on there is an ever-swelling tide of praise; the reader must be referred to SS. Cyprian, Athanasius, Cyril of Jerusalem, Jerome, Augustine, etc., etc. In fact the Council of Trent (it cannot be denied) only gave expression to the view of all Christian antiquity both East and West, when it condemned those who denied that "it is more blessed to remain virgin or celibate than to be joined in marriage." [156]
This canon is found in the Corpus Juris Canonici, Gratian's Decretum, Pars I., Distinc. xxx., c. xii. (Isidore's version), and again Dist. xxxi., c. viii. (Dionysius's version). Gratian, however, supposes that the canon is directed against the Manichæans and refers to the marriage of priests, but in both matters he is mistaken, as the Roman Correctors and Van Espen point out.
[150] This is the title in the Paris Edition of Zonaras. The Bodleian text simply reads "The Canons of the Synod at Gangra."
[151] Matt. xix. 12.
[152] 1 Cor. vii. 38.
[153] Rev. xiv. 4.
[154] Hermes Pastor. Sim. x., xj.
[155] Justin. M. Apol. i. 15.
[156] Conc. Trid.,sessio xxiv. De Matr., can. x. It is curious to note that while Eustathius and his followers held all marriage to be sinful, Luther (at least at one time) taught that it was a sin for anyone to remain unmarried who could "increase and multiply!" The Synod of Gangra in this canon sets forth the unchanging position of the Catholic Church upon this point.
Canon II.
If any one shall condemn him who eats flesh, which is without blood and has not been offered to idols nor strangled, and is faithful and devout, as though the man were without hope [of salvation] because of his eating, let him be anathema.
Notes.
Ancient Epitome of Canon II.
Anathema also to him who condemns the eating of flesh, except that of a suffocated animal or that offered to idols.
Hefele.
This canon also, like the preceding one, is not directed against the Gnostics and Manicheans, but against an unenlightened hyper-asceticism, which certainly approaches the Gnostic-Manichean error as to matter being Satanic. We further see that, at the time of the Synod of Gangra, the rule of the Apostolic Synod with regard to blood and things strangled was still in force. With the Greeks, indeed, it continued always in force as their Euchologies still show. Balsamon also, the well-known commentator on the canons of the Middle Ages, in his commentary on the sixty-third Apostolic Canon, expressly blames the Latins because they had ceased to observe this command. What the Latin Church, however, thought on this subject about the year 400, is shown by St. Augustine in his work Contra Faustum, where he states that the Apostles had given this command in order to unite the heathens and Jews in the one ark of Noah; but that then, when the barrier between Jewish and heathen converts had fallen, this command concerning things strangled and blood had lost its meaning, and was only observed by few. But still, as late as the eighth century, Pope Gregory the Third (731) forbade the eating of blood or things strangled under threat of a penance of forty days.
No one will pretend that the disciplinary enactments of any council, even though it be one of the undisputed Ecumenical Synods, can be of greater and more unchanging force than the decree of that first council, held by the Holy Apostles at Jerusalem, and the fact that its decree has been obsolete for centuries in the West is proof that even Ecumenical canons may be of only temporary utility and may be repealed by disuser, like other laws.
This canon is found in the Corpus Juris Canonici, Gratian's Decretum, Pars I., Dist. XXX., c. xiii.