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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. 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. Here a new institution comes into view, of which there were many instances. Julian had directed Pagan hospices (ξενοδοχεῖα ) to be established on the Christian model (Epist. xlix.). The Basiliad at Cæsarea was a ξενοδοχεῖον as well as a πτωχεῖον; it contained καταγώγια τοῖς ξένοις, 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 (τοὺς παραπέμποντας , 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” (Hist. Lausiac, 144). There was a xenodochion near the church of the monastic settlement at 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 τοῖς ξενεῶσι καὶ πτωχείοις 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. I., canon ij., and again Causa XXI., Q. II., canon iij.
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