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It shall not be lawful for a clergyman to be at the same
time enrolled in the churches of two cities, that is, in the church in which he
was at first ordained, and in another to which, because it is greater, he has
removed from lust of empty honour. And those who do so shall be returned to
their own church in which they were originally ordained, and there only shall they
minister. But if any one has heretofore been removed from one church to
another, he shall not intermeddle with the affairs of his former church, nor
with the martyries, almshouses, and hostels belonging to it. And if, after the
decree of this great and ecumenical Synod, any shall dare to do any of these
things now forbidden, the synod decrees that he shall be degraded from his
rank.
NOTES.
ANCIENT EPITOME OF CANON X.
No cleric shall be recorded on the
clergy-list of the churches of two cities. But if he shall have strayed forth,
let him be returned to his former place. But if he has been transferred, let
him have no share in the affairs of his former church.
Van Espen, following Christian
Lupus, remarks that this canon is opposed to pluralities. For if a clergyman
has by presentation and institution obtained two churches, he is enrolled in
two churches at the same time, contrary to this canon; but surely that this be
the case, the two churches must needs be in two cities, and that, in the days
of Chalcedon, meant in two dioceses.
BRIGHT.
Here a new institution comes into
view, of which there were many instances. Julian had directed Pagan hospices
(xenodokeia) to be established on the Christian model (Epist. xlix.). The
Basiliad at Caesarea was a xenodkeion as well as a ptwkeion; it contained
katagwggia tois xenois, as well as for wayfayers, and those who needed
assistance on account of illness, and Basil distinguished various classes of
persons engaged in charitable ministrations, including those who escorted the
traveller on his way (tous parapempontas, Epist. xciv.). Jerome writes to
Pammachius: "I hear that you have made a 'xenodochion' in the port of
Rome," and adds that he himself had built a "diversorium "for
pilgrims to Bethlehem (Epist. xvi., 11, 14). Chrysostom reminds his auditors at
Constantinople that "there is a common dwelling set apart by the
Church," and "called a xenon" (in Act. Hom., xlv. 4). His friend
Olympias was munificent to "xenotrophia" (Hint. Lausiac, 144). There
was a xenodochion near the church of the monastic settlement at
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Nitria (ib., 7). Ischyrion, in his
memorial read in the 3d session of Chalcedon, complains of his patriarch
Dioscorus for having misapplied funds bequeathed by a charitable lady xenewsi
kai ptwkeiois in Egypt, and says that he himself had been confined by Dioscorus
in a "xenon" for lepers (Mansi, vi. 1013, 1017). Justinian mentions
xenodochia in Cod., i. 3, 49, and their wardens in Novell., 134, 16. Gregory
the Great orders that the accounts of xenodochia should be audited by the
bishop (Epist. iv., 27). Charles the Great provides for the restoration of
decayed "senodochia" (Capitul. of 803; Pertz, Leg., i. 110); and
Alcuin exhorts his pupil, archbishop Eanbald, to think where in the diocese of
York he could establish "xenodochia, id est, hospitalia" (Epist. L.).
This canon is found in the Corpus
Juris Canonici, Gratian's Decretum, Pars II., Causa
XXI., Q. L., canon jj., and again Causa XXI., Q. II., canon iij.
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