О святом храме и освящении его

“Let’s talk about this too, with God’s help.” Because, having spoken about the Divine world and the sacred liturgy, we must also mention what is asked, as well as the divine ordination of each of the sacred men. For just as for divine rites a bishop or priest is needed, and for the ordination and celebration of the Sacrament of the world only a bishop is needed, so for all this service an altar is required, which is the church. The sacred rite, ordination, and consecration of the world are performed on the altar. So, it is necessary to say about the consecration of the church, for in the church itself an altar is erected and through the altar the church becomes holy. Without an altar, it is not a church, but only a house of prayer, receiving sanctification only from prayers. Without an altar, it is not the place of the glory of God, it is not the abode of God, and it does not have Divine power to, due to the grace inherent in it, lift up the prayers sent in it to God. Without an altar, it is impossible to offer the Divine Gifts at a meal, and through the priestly prayers and the sign of the cross to transfer them by the Holy Spirit into the Body and Blood of Christ; there is not even a meal in it. Therefore: in order for the church to be all this, so that it has such power and becomes the church of God, it is built and sanctified in the following way. 69. About the structure of the holy church and prayer at its foundation Anyone who has the intention of creating a divine church comes to the bishop and asks for permission: without the bishop’s command, no one should begin such matters. For Divine deeds must be carried out according to Divine command and permission, and in divine deeds God must be the beginning of everything, the leader and finisher, who is Jesus Christ, as the divine Paul says. On the throne of Christ, by the grace of God, sits the bishop. He, having tested the one intending to build the church: whether he will finish what he is about to begin - as it is written in the Gospel about the pillar - he releases him from himself. But so that, having begun to build a church, the builder does not leave it unfinished, or so that the church, built and consecrated, is not then abandoned and remains unused for lack of what is necessary, the one who wants to create a church receives permission to build only after examining all the circumstances and after making a promise to finish it and prepare everything necessary for it. Then they dig a place for the foundation and prepare the materials. When the time comes to build, the bishop himself comes to the site. He, dressed in sacred clothes, in the presence of the clergy, blesses God, thanking Him for the divine work. Then, while the clergy is singing the Trisagion, he, having blessed the incense and taking the censer, cross-blesses the foundations and ditches, consecrating everything with incense. For incense is an image of the grace of the Spirit, and the cross is an image of Christ. The bishop also censes all the materials located here, consecrating them as things prepared for the holy house of God. Then, having covered those who stood by, preparing them for the work and sanctifying them, he goes to the eastern side of the foundation on which the altar should be placed. Standing in the middle of the ditches on the eastern side, where the altar semicircle should be, he says a sacred prayer, praying to God the Word of Jesus Christ, who established His Church with His Blood, so that the house He is building will be unshakably established by His power and remain. Then, having pronounced the doxology, he himself took stones in his hands, and with some tool lime or earth, he goes down to the foundation and places the stones in a cross shape, blessing them as a sign that he has laid the unshakable Stone - Christ - as the foundation. Having then taken the lamp and filled it with oil and lit it, he places it with a blessing in a small gap between the stones, as if in a tomb, denoting with oil the mercy of God, which will be given in the house being built, and with light - the heavenly enlightenment from the true Light and the one true Light - Christ, who was laid in the tomb for our sake. Oil also serves as a sign that Christ has anointed us with the oil of grace and that through the oil, that is, the ointment, the church will become a church, and the light that will be with us, dwelling in the church, is the Light of Christ Himself, the East from above. Having firmly established this lamp as a sign of holy enlightenment and an exact image of the Church, according to the word of the beloved disciple (who in the Apocalypse says that the seven lamps “are the seven churches” (Rev. 1:20)), and placing the stone on top of the lamp (because the Stone-Christ rests on His Church), the bishop ascends from the foundation and says another prayer. In it, he asks that by the Providence and supervision of God the church be erected and completed as it should be, and that its foundations remain unshakable forever, and that he and the builders of the church remain free from all slander and unharmed (he prays for this because demons are envious and oppose such divine deeds). He also prays that those who bring to God the things necessary for the creation of the church will receive a generous reward from Him. Having finished this, blessing and praying, the bishop leaves, sending thanks to the Lord. From this moment the work begins. They set up: the sanctuary, that is, the altar, on the eastern side; on its right side is a proposal; on the left is the deacon. A pulpit is made near the altar, if there is space. The pillars are firmly established, and inside the altar a ciborium and pillars are placed on which the sacred meal should rest, or one pillar (because sometimes only one pillar is made (κάλαμος) - the so-called cane), or instead of the pillars a quadrangle is made, called the throne ark (πινσος βώμου). The sacred meal must be arranged in the necessary manner, just like everything else. The sacred vessels must also be properly prepared. When, with God’s help, everything inside and outside is finished, then the bishop is again informed about this. He orders his servant to prepare everything necessary for the consecration. When this is done, as detailed in the Charter, the bishop comes and performs the consecration, which occurs as follows. 70. On the consecration of the holy altar and church Let us also look, as far as we are allowed and possible, at its visible side. The bishop comes to the church that is about to be consecrated, because God also came to us to sanctify us. The bishop puts on all the necessary clothes, thereby marking the incarnation of God the Word for us. 71. Why does the bishop put on the srachitsa and gird himself On top of his clothes he puts on a white orchard (σινδών), reaching from his shoulders to his feet, in the image of the shroud of Christ in the tomb, for he must set up and consecrate the tomb of Christ, that is, the sacred meal, and, as if reminding of Him who was in the tomb, he depicts the buried Christ. He girds the srachitsa with three belts for the glory of the Trinity: behind the neck - for the sake of gaining knowledge and as a sign of slavery before God, under the arms on the chest - for the power of speech, on the back - for the sake of purity and strength; the first belt is for the glory of the Father, the second - for the Son, the third - for the Life-Giving and Most Pure Spirit. He also puts cloth on his hands, like arm ruffles, connected with sarbita, and he also ties them with three belts, in the image of the all-powerful Trinity. For this is how David cries to the Father: “Thy hands,” that is, the Son and the Holy Spirit, “create me and create me” (Ps. 119:73). All nine belts make up nine knots, forming nine ranks of angels, trinity preaching the Trinity. In addition, the saint girdles himself in such a way as to prepare for the sacred rite, and perhaps also out of reverence to sacred garments, so as not to stain them with substances necessary for the service. 72. Why are the laity removed from it during the consecration of a church? At the beginning of the consecration, everyone who does not have the seal of the priesthood is removed from the church. For during the consecration of the church, only those sanctified with the seal of the priesthood should be present and serve, each according to his degree, and no one from the laity should be present. The one who is inside the altar must be a priest, since the house being consecrated is sacred. Therefore, until the church is consecrated, the laity are removed from it, as not having access to the altar. 73. Why are movable things taken out? Everything movable is also taken out of the church, because everything movable is transitory and changeable, but the church must be firm and never change its place. Therefore, holy icons, sacred vessels and other things that can be moved from place to place are taken outside in order to consecrate only what stands in one place and remains motionless in the church. Then the doors are closed, for the church already becomes Heaven and the power of the Holy Spirit already overshadows it. Therefore, only those who have heavenly dignity, that is, those who have been sanctified, should be present, and no one else should see the sacred rite. For what is holy is for holy people, and what is sanctified is for holy persons. And only when consecration is completed, others are allowed to participate, but not directly, but indirectly and through certain veils. And although after this all the laity enter - the faithful and the penitents with them, each taking his place, they all remain outside the sacred altar. So, when the doors are closed for this reason, the bishop blesses God. Then, after the Trisagion, Our Father and doxology, the bishop reads the prayer: “Lord our God,” doing all the deeds, asking God Himself to initiate the work and assist it. 74. What are mastics and aromas used for? Then he takes a vessel in which there is mastic with aromas such as myrrh, aloes, etc. - all this indicates the burial of the Savior. Because the sacred meal depicts burial and the coffin, and wax and mastic are also used, out of necessity, as adhesive substances, and on the other hand, as connecting and binding, to depict Christ’s love for us, extending to the surrender of Himself to death and union with us. After which the bishop, with his own hands, pours these substances onto the pillars, or onto a pillar, or onto a stone quadrangle (βώμος), indicating by this that the work of God is being accomplished here, and pronounces, as at baptism and other Sacraments: “In the name of the Father, and the Son, and the Holy Spirit.” For the beginning and end of all good things is the Trinity. While the servants are also pouring mastic (in larger quantities) and while it is gradually cooling, the singers sing psalms to the glory of God: “I will exalt Thee, my God” (Ps. 145:1), and: “The Lord shepherds me” (Ps. 23:1). Then the bishop, with the help of the co-present bishops, priests and others, takes the meal and places it on pillars, strengthening and strengthening it, and after this blesses God, for we must bless Him in all divine affairs for our sake. Then a carpet is spread in front of the holy doors and a head is placed on it, both in honor of the bishopric, which is Christ’s, and for the sake of sacred clothes, so that they, having crosses and images on them, do not spread across the floor, because the floor is not yet holy. When he is sanctified, he will become worthy - and very many of the God-loving ones kiss him as the footstool of Heaven. The bishop stands on the carpet and bends his knees and head to the east. When everyone also kneels, then, at the deacon’s exclamation: “Pakis and pakis” - the bishop kneels before God, with contrition he says the prayer: “God, the beginningless and eternal” - (other bishops do it with him, if any are present), and raises a request to the One who strengthened Moses for the construction of the ancient tabernacle and Bezalel ( Ex. 31–38) to decorate it, Who also made Solomon wise to create and complete the ancient church and Who gave the apostles the strength to erect sacred altars throughout the world. He asks God to consecrate this church and make it a village of His glory, a source of many benefits and a place for the performance of the great Sacrifice. Having read the entire prayer and given glory to God, he gets up, approaches the sacred meal and performs actions reminiscent of baptismal rites. 75. Why is the meal washed with water? Since the meal depicts Jesus, called the Stone of Life and the Cornerstone, then, like Him, it receives baptism, and, moreover, a double baptism - sensual and spiritual, in order, on the one hand, to become clean through washing, and on the other, to be sanctified by water, having received cleansing together with the Spirit, for water is an instrument of the Spirit. For this purpose, warm water is brought and blessed with prayer, for to sanctify the water and to sanctify the altar, the bishop calls on the One who was baptized in the Jordan. In this case, soap is used, with which, with his blessing, three crosses are created at the meal. And after the water has been poured three times, in honor of the Holy Trinity, the sacred meal is wiped off with antimensions. 76. About sacred antimensions Antimensions are made from linen and are used instead of a sacred meal. They are sewn and prepared in advance, as required by the Rule, and everything that is done at the Divine Table is performed on them. When necessary, at the discretion of the bishop, they, completely sanctified, are sent to places where there is no altar, and the Divine rite of the Mysteries is performed on them. 77. About the four boards at the Divine Table It is with these antimensions that the meal is wiped off after being washed with blessed water. Or - with the other four plates, which are then placed at the four corners of the sacred meal, in the image of the divine evangelists. 78. Why is the meal washed with wine and rose water? When the meal is finished, fragrant wine and rose water are brought. Preceding the divine world, they are offered in honor of the burial of Jesus, as He Himself said about the harlot who anointed Him: “Leave her; she saved it for the day of My burial” (Mark 14:6; John 12:7). Also - as a sign that on this altar, following the example of Melchizedek, fragrant and life-giving wine will be offered, for in everything divine, prophecies are also taken into account. Pouring them crosswise onto the table, the hierarch proclaims: “Sprinkle me with hyssop, and I will be cleansed” (Ps. 50:9), and the following words of the psalm, and repeats them three times for confirmation and in honor of the Trinity. 79. Why is the meal anointed with myrrh and “Hallelujah” sung? Then the bishop brings what completes the consecration of the altar—holy myrrh—and proclaims “Hallelujah.” This is a prophetic song, signifying the Coming of God and the praise of God. “The Lord is coming,” she says, pointing, as we said, to both His first and Second Coming, and to the constant presence of the Spirit with us. That is why the Church constantly and often sings it, especially during the Divine Sacraments and before the Divine Gospel, since this singing contains an indication of the Lord. So, the bishop himself creates three crosses on the sacred table with the world: in the middle and on both sides, thus anointing it all three times. For since “Myrrh poured out” (Song. 1, 2) is the name of Christ our God, therefore the table, which reveals Him buried on it, is anointed with myrrh and everything becomes myrrh, because it also receives the grace of the Spirit. That is why, as we said, “Hallelujah” is sung, because God descends on it and it becomes an instrument of the gifts of the Spirit, for terrible Mysteries, and the ordination of priests, and the Sacrament of the most sacred world are performed on it. For the Gospel rests on it, and under it are the sacred remains of the martyrs. Thus, truly, the meal is both the altar of Christ, and the throne of glory, and the abode of God, and the tomb, and the place of burial and rest of Christ. After anointing the most sacred table with myrrh, the bishop immediately clothes it, while singing the psalm “How beloved is your village” (Ps. 83:2), for it has already become the village of God and the abode of glory. 80. What do boards, srachitsa and other things mean at the Divine meal First, at the four corners of the holy meal, four plates are placed, on which are the names of the evangelists, one on each. This is done because the meal depicts the entire Church, from all corners of the earth gathered to the Lord, founded on Him by the Gospel preaching and the word of grace, as if flax, purely gathered from grass, and well cleaned and dressed, connected with Him also as if by linen nets - caught by fishermen to Him. That’s why four platas, srachitsa, and iliton are woven from flax. After these four plates, called the evangelists, there is a shroud, which marks the shroud on the Divine body killed for us. Then a trapezophore (indity) is spread out, which is lighter and serves as an image of the glory of God, since the altar is the throne of God, and on the other hand, it resembles the clothes of the Savior, shining like light. Then the iliton (ubrus or sudar) is placed as a symbol of both the death and the Resurrection of Christ, because after the Resurrection the apostles saw the sudar especially entwined in a separate place next to the funeral shroud (John 20:7). That is why it is folded and is called iliton. Since he was at the head of the Savior, the sacred Gospel rests on him, instead of the Savior. 81. What do the lamp and incense throughout the church mean? Then a lamp, a lamp, and a light for burning the oil are brought. This is, on the one hand, because the Church is the lamp of Christ, as the beloved disciple says, and the lamp of the Old Testament was her image, and on the other, because the oil signifies the giving of Divine mercy; the kindled light is Divine enlightenment. And the incense, performed by the bishop throughout the divine church, depicts the heavenly grace given to the entire universe through Christ. Then, behind the bishop performing incense, another bishop or priest anoints the entire church with myrrh, since the leading bishop himself sanctifies the oil and consecrated the altar. And at this time, the incense fills the entire church with fragrance. The whole church is sanctified by the world, starting with the sacred meal. This is done in accordance with the fact that the Lord, through the perception of the flesh, sanctified our entire nature with Divine grace, which after Him, having received by succession, the apostles passed on to the whole world. Having thus anointed and consecrated the entire church, after the next bishop or priest anoints the entire church on his instructions, the bishop again returns to the sacred meal, thereby showing that God is beginningless and infinite and that He is the beginning and end of everything. Having thus sacredly completed the church, starting from the altar, he again returns to the altar, as to the beginning. Here, having given the censer and washed his hands, he prays before the sacred meal, saying: “Lord of heaven and earth,” etc. He thus continues the prayer that: through the influx of the Holy Spirit, the church will be filled with glory, sanctification and grace; so that the altar of the church becomes the dwelling place of God and the throne of glory; so that the prayers offered at the altar ascend to the heavenly altar of God. Then the bishop, loudly chanting God, teaches peace to everyone, by the grace of God. And when everyone bows their heads, he humbly reads another prayer - the last in the rite of consecration: “We thank You, Lord, because the grace that You poured out on the apostles, You also poured out on us sinners. Therefore, we pray to You, fill this altar of yours with grace, so that the sacrifices offered on it may be transformed into the most holy Body and Blood of Your only begotten Son, for the salvation of the whole world and our unworthiness,” and raising his voice, he thanks God. Then, with his own hands, lighting the oil in a lamp, he places it at the sacred meal in honor of her, since it has become the altar of Christ and depicts, as we said, the Church of Christ, shining with the light of grace and communicating this light to the world. 82. About the fact that after consecration the bishop puts aside the srachitsa and places the relics If it is impossible to complete the consecration, then the bishop, having taken off his sacred robes, leaves and finishes the job the next day. Otherwise, having only removed the scum, because he has already consecrated the tomb of Christ, in the same bishop’s vestments he performs other things: he places the relics, dissolves the gates and performs the sacred act, because it is the consummation of everything divine. 83. Why are the relics of martyrs placed under the altar? So, having gone to the previously built and consecrated church, where the relics had been prepared in advance, and having read two prayers of thanks to God for the gift of the martyr’s remains, the bishop carries them on his head and, returning, places them according to custom. Without the relics of martyrs or holy righteous people, it is not allowed to perform consecrations, because martyrs are the foundation of the Church, placed on the Savior Stone. And they should be under the altar in the church, because this is the Church, this is the throne of God and the tomb of Christ God. Therefore, he is anointed with myrrh, and the Gospel is on him. Therefore, under it there must also be the remains of saints, and without the remains it cannot be consecrated, as the holy fathers determined. The relics are brought first to the church, because they are consecrated, they are members of Christ and, as it were, sacrifices slain for Him. Then they are placed on the most sacred paten, because they are awarded equal honor with the Lord, as those who fought for Him. Then they rely on the sacred meal, because they died with Christ and stand before His Divine Throne of Glory. That is why the bishop raises them on his head along with the paten, giving them the honor that he gives to the Divine Mysteries of the Body and Blood of the Lord. For if in relation to all the faithful Paul says: “And you are the body of Christ, and individually members” (1 Cor. 12:27), then how much more will those who labored for His glory and imitated His death be the body and members of Christ. 84. Why are the relics transferred from the old church to the new? Then, with solemnity, with censers, lamps and songs, the holy relics are transferred from the old, previously consecrated church to the new. This suggests that the saints are always with God, but they are also with us, like Christ: when His grace is renewed in us, then they are with us. And just as grace is communicated to us by succession and from the Savior through the apostles and His successors comes to us through the laying on of hands, so through the first churches it is communicated to the later churches. In the same way, myrrh is performed sacredly through myrrh - through the consecrated altar. This makes us understand that we do not act on our own, but everything is accomplished by the grace of the Holy Spirit, which is communicated to us from our Savior, as from the original source - through His disciples and the holy fathers who lived at different times. This is why we are affirmed and strengthened with special strength, because we place our hopes not on ourselves, but on the grace of the Spirit received through the fathers, as the prayer says: “And we thank Thee, that the grace which Thou poured out upon Thy holy apostles and our reverend fathers, Thou hast deigned to preserve even unto us, the humble.” In the old church, as we said, prayers of thanksgiving are read by the bishop; During the journey, songs are sung in honor of the saints and lamps and censers are carried. Not far from the new church, it is often said: “Glory to Thee, Christ our God” - both in honor of Him, and in honor of His apostles and martyrs, and in the glory of the Holy Trinity. This also gives an image of the preaching that the saints brought to the world. 85. Why doors are closed and the song is sung: take the gates After the bishop enters the vestibule of the new church, the great internal doors are closed, outside and inside the church “Take up the gates” (Ps. 23:7) is sung, because the martyrs and the bishop himself depict Christ, and the church depicts Heaven. So, what the Angels sang, according to the words of the divine David, during the Ascension of Christ above Heaven, is now sung when the sacred remains are brought in. Immediately a carpet is spread out, on which the bishop kneels before the Heavenly Lord and prays, saying, among other things, the prayer of entry, calling upon the Angels as co-servants and companions. Then, having crossed the gates of the church with the sign of the cross and opening them, as if the entrance to Heaven, for the Heavenly Abode is open to us through the great Witness of the Father, Jesus Christ, the bishop makes the entrance with the remains of the saints and with the Divine Gospel. In accordance with this, the explanation of the Liturgy says that the first entrance symbolizes the Resurrection of the Savior, and the closing and opening of the divine gates symbolizes the entrance to Heaven and the actions of the Angels during the Ascension of Christ. For the altar is likened to the heavens above and to the heavenly Holy of Holies, into which the Most Holy Jesus entered in the flesh. And the altar is in no way inferior to the Heavenly Holy of Holies, because it also has the sacred Jesus and the Divine Powers inherent in Him. Having descended to us and living in this world in the flesh, Christ brought down these Powers along with Him, and His presence is not limited to place: He is everywhere. 86. Why does the bishop kneel? Having placed the holy remains along with the paten on a table prepared outside the church, the hierarch kneels, humbling himself before God and showing that he is a servant of God. Standing before the consecrated new church, he also worships Heaven, believing that the church is filled with the glory of God and that Angels are present in it. At the same time, he shows that God, for our sake, came down to us and, descending into the depths of hell, brought souls out of there, and resurrected and ascended, leading us to Heaven. Therefore, at this time, some singers sing outside the church, “Lift up the gates,” and others inside the church, “Who is this King of glory?” (Ps. 23:8) - imitating, as it is said, the actions of the Angels during the Ascension of the Savior. For after the ascension, the higher ranks learned about the Sacrament from the lower ones. And the Apostle Paul says that through the Church the manifold wisdom of God became known to the Principalities and Powers, unknown even to the highest of the Angels. For the fact that God appeared in the flesh is a great mystery that has been confessed. 87. What power does the prayer for the renovation of the church read in front of the doors have? The bishop kneels and prays for the church, so that when it is renewed with grace, it will be a permanent abode of God, a refuge and hospital for souls, an instrument of prayers and the mysteries of God, and remain unshakable forever. 88. About the fact that in every church of God it is necessary to carry out renewal Thus, it is necessary to carry out renewal every year in every church. This must be done in gratitude to God, as well as to renew grace in God’s church, to communicate it more to us and to preserve the shrine. This is established by ancient custom, as evidenced in the Gospel. This is written about in many places, and John the Theologian speaks about this. All holidays indicate this. We are commanded to perform the remembrance of all the Sacraments. And Christ our God Himself said this about the Sacrament of Communion: “Do this in remembrance of me” (Luke 22:19; 1 Cor. 11:24–25). Therefore, in accordance with the words of the Savior, we always commemorate this Sacrament, with a special state of mind - on Maundy Thursday, when He bequeathed this Sacrament to us. That is why the matter of sacred rites is more important than any other matter. On Maundy Thursday we perform washing, and on the Feast of Epiphany we perform baptism, in remembrance of Divine Baptism and to renew our grace. We also sing and depict everything else, such as: the Birth of Jesus in the flesh, His Crucifixion, Resurrection, Ascension and the very ordination, which is the descent of the Holy Spirit at Pentecost. And every church on the day of consecration must undergo renovation. Such renewal was also carried out in Old Testament times: on the day of the construction of the tabernacle and the creation of the church. But with much greater solemnity it was performed by the Church of Christ, because it has within itself the All-Holy and Living Church (I mean the Body of the Lord), which the true and living Wisdom of God, the incarnate God the Word, created for itself. Therefore, the memory of Him is celebrated on the altar and depicted in other ways. Our sacred church is as different from the Old Testament, which divinely foreshadowed the incarnation of Christ, as the truth is different from the image, and as far as Moses, whom the Apostle John the Theologian calls a servant (Rev. 15:3), is from Christ, the all-perfect Lord. And I am surprised that this matter has been abandoned. Only by researching this issue did I learn that the renovation of the church ceased to take place after Constantinople was enslaved by the Latins and those who served under the Church of Constantinople fled and settled in other places. After a long time they returned, but the renewal was finally abandoned, because the custom had become established not to perform it. From this same Church, as from his mother, he passed on to other Churches. But the fact that renewal is necessary and that it is so commanded from the beginning is evidenced by the church of the Holy and Life-Giving Sepulcher of Christ, which celebrates renewal. And let no one refer to the fact that for Catholic Christians this holiday is enough, for this is the renewal of only one church. And they are all equally divine: churches, tombs, and monasteries of Christ. That is why renewal in former times took place in all churches, as we read about in the synaxarions. 89. On the celebration of the day of ordination Each of the priests must celebrate the time in which he was ordained and sanctified by the Spirit, and honor and distinguish from others the day on which he was granted great and incomprehensible gifts. Or, in any case, remember him and perform sacred acts on this day, thanking the Lord and asking for the grace of God to remain in him 90. About the fact that renewal is still taking place in the Church of Thessalonica And the sacred Church of Thessalonica, in accordance with ancient tradition, to this day has always performed the rite of renewal in its cathedral churches. Following it is done in the morning and evening. In the morning, when the clergy gather, the bishop (or priest) himself makes the renewal. Having started a prayer service, with lighted candles they go to the first church, where, during the consecration of the church celebrating the renewal, the holy remains were previously laid. Meanwhile, there the priest performs the liturgy, while the worshipers sing songs of praise, chanting self-harmonies from the new church to the old. Then, in the old church, the antiphons prescribed for the liturgy are read, until the first entrance, called the small one. This shows that the new church, by succession from the old one, received consecration. Then the priest serving here enters the altar and continues the liturgy. And those praying, after the entrance prayer, leave the church and immediately go to the new church, carrying lamps and chanting in unison, as at consecration. Approaching the church, they sing in a loud voice: “Glory to Thee, O God” - and when they enter the vestibule, the red gates close and the singers outside the church melodiously sing: “Lift up the gates” - while the rest in the church sing: “Who is this” - imitating the Angels at the Ascension of Christ. And this is repeated three times. Then those outside the church sing: “Lord of hosts” - as if enlightening those in the church about Jesus Christ, the King of glory, that He is the Lord of these hosts. After this, the bishop (or priest), kneeling on the carpet placed at the head, reads the prayer of renewal, and, having risen, adds the entrance prayer to it and, having marked the doors, opens them and enters together with those with him. At the same time, during the entry and entry into the altar, the Church is sung as the beauty of the highest firmament, as another sky. The entire church is illuminated with lamps and lamps and filled with incense. Next, the Divine secret action is performed in order. Instead of the Cherubim, it is sung: “Let all flesh be silent” - as at consecration. Instead of another sacrament they sing: “Lord, I have loved the beauty of your house.” The Apostle and the Gospel of Renewal are read - they can be found in the old Gospels under the twenty-second or twenty-third of December. 92. About the fact that a renewal was previously carried out in Constantinople Since renewal had previously taken place in the Great Church of Constantinople, it should have happened now, and it would be desirable to carry it out before any other holiday, because from this divine church, like from the source of a river, the hierarchs of Christ spread over almost the entire earth and irrigate and give spiritual coolness to other Churches, as well as to the souls of the faithful. And therefore, other churches need to be renewed with grace, for at the same time the coming of the Spirit occurs, and grace is more renewed in us through sacred petitions and prayers, and we receive the strength to preserve it in ourselves. During the consecration, the hierarch, after kneeling and praying in front of the doors, stands up, prefiguring the Resurrection of the Savior (as was already said when we talked about renewal) and adds the prayer of entry to the doxologies. Then, taking the sacred remains of the martyrs again on the head, he marks the gates and, opening them, makes an entrance. At the same time, the church is filled with light and incense, symbolizing Heavenly enlightenment and the fragrance of grace taught to all who are here, and also as a sign that the house of the Lord is filled with it, according to the vision of Ezekiel, who said: “and I saw, and behold, the glory of the Lord filled the house of the Lord” (Ezekiel 44:4). In this case, the incense seems to represent the cloud that filled the consecrated tabernacle of the meeting and the Temple of Solomon after the Ark was brought there, because the cloud represents the Holy Spirit. The priest who performed the proskomedia, having finished three antiphonal prayers, leaves the altar with the deacon or alone, holding the Gospel, and, having read the entrance prayer, awaits the bishop’s entry into the church. The bishop himself at this time reads antiphonal prayers in the church where the relics were previously located. Having begun the sacred liturgy there as a sign that the shrine from the previous churches is being passed on to subsequent ones, in the new church, standing up after the prayer of renewal, he adds the entrance prayer to it. So, having entered together with everyone, that is, with the bishops, priests, clergy and the Christ-loving people following them, as well as with the priest who performed the proskomedia, he does not interrupt the Divine Liturgy that follows in his order, thereby showing the unity of the old church with the new, for the performance of the liturgy is always the same, no matter where it happens. Finally, entering the altar, he places the relics on top of the sacred meal as worthy of the Divine Throne and worthy of God-like honor from the Lord, because the martyrs suffered for Him. Then, taking the censer, he censes the meal according to custom, walking around it. 93. Why is myrrh poured on the relics, and why are they placed under the altar? Then the bishop places the relics in a silver, copper or stone ark prepared in advance and pours divine myrrh on them. He does this because the martyrs are united with Christ - true peace and are filled with the fragrance of grace. In addition, with this action it marks the burial of Christ and the martyrs, for the martyrs, as those buried, are placed under the tomb of Christ - a sacred meal. The libation of Divine ointment means that the Savior, before His suffering and burial, was anointed with ointment by the wife of the Gospel. Then the bishop firmly closes the ark so that none of the remains in it can be removed. Then he places these relics under the table - as if it were a foundation, for they are in fact the foundation and without them it is impossible to perform sacred rituals. Under the meal, they are placed opposite the tabernacle (ciborium), between two pillars facing the eastern side, because the martyrs are the pillars of faith, who established the Church with confession and blood and zealously imitated the uneven east - Christ. Further, having made a sacred prayer and thanked God for the sacred position of the martyrs, and saying that this is a gift sent from above for them, the bishop prays that particles of their relics will be spread throughout the entire earth for the building of the Church, for healing and for the sanctification of the faithful. He also prays that in this church the Lord would perform ordinary miracles through them for the spiritual and physical benefit of the pious. Following this, he pronounces two other prayers so that we, together with the martyrs, have a part in Christ and that, preserved, healed and sanctified by them, we receive salvation in the present and future life, for the goal of every Divine work is our salvation. Having finished these prayers, the bishop allows the service to take its course. The Trisagion is sung and the sacred rite continues: it is then performed daily for seven days for the sake of receiving the grace of the Spirit, for the glory of the Inhabitant of the church Himself and for his confirmation. This should be the sacred act of renovating the most sacred church and consecrating it. At the same time, in accordance with ancient tradition, the antimensions are consecrated, having the power of a sacred meal and transferred from place to place, like the ancient tabernacle, but having greater power in comparison with it, because the living Heavenly Bread is sacredly performed on them. At the discretion of the bishop, these antimensions, if necessary, are transferred to places where there is no church, as well as to believers going on a journey, or to sovereigns, so that the great Sacrifice and Sacrament can be performed on the antimensions. 94. About the sacred performance of divine antimensions and why they are made mainly from linen The sacred rites performed over the antimensions are in all respects similar to the described sacred rites for the consecration of churches. The same thing needs to be said about them as about churches, with the only difference that the antimensions do not always remain in one place and are not inseparably connected with the church, because for them, as it were, the whole world serves as a church. In addition, they are made not from stone, but from fabric, mainly from linen, because they commemorate the suffering of Christ and they are, as it were, funeral covers taken from the earth. For flax grows out of the ground, and the Savior’s tomb was in the ground. So, being placed at the sacred meal, the antimensions along with it are sanctified by all prayers, and the bishop remembers them while reading prayers and prays for them so that they will be sanctified by the influx of the Holy Spirit. In addition, he washes the antimensions and sprinkles them with fragrant wine and rose water and anoints them with myrrh, making three crosses with the song of Hallelujah on each one, as at the meal. Then, just like at a meal, he places pieces of some fabric in the image of the four evangelists, whose names are written right there. Then he connects and sews with the antimension, which replaces the meal, two equal plates with it: one is like a saccharine on the meal, depicting the shroud with which Joseph wrapped himself around the body of the deceased Christ; the other is like a trapezophore, in honor of the throne of God, for the altar is the throne and resting place of God. In the middle of the antimins there is an iliton, which is an image of the ubrus. The educational psalms during the consecration of antimensions are sung the same as during the consecration of the divine meal, because sometimes even without the consecration of the church, when the need for antimensions arises, their consecration is performed at an already consecrated meal. But first, the covers are removed from it and only then the antimensions are laid. This is best done by the bishop himself, but if necessary, it can be done, with the bishop’s permission, by a pious priest who has experience regarding divine objects. Such, during the consecration of the antimensions, like the bishop, puts on a srachitsa over his sacred robes. Finally, placed instead of a vessel in a small linen bag, particles of holy relics anointed with myrrh are sewn into the antimensions, from their eastern edge. And then the same thing happens on them, without exception, as on the divine meal resting in one place, for each of them is a divine meal and they are filled with the glory of God. Antimensions should not be in any ordinary home, nor should lay people touch them: there is no benefit or need for this, because they are intended for sacred rites, and without a priest there is no sacred rite. Let them be kept by the priests, who receive them, if necessary, from the bishop, because priests cannot serve on them without the permission of the bishop. So, to the best of our ability, we have examined how the holy church is both built and consecrated. But is there anything else left to consider? “As far as we could, father, we understood and learned so much, and if there is something else that we don’t know, then we ask you to tell us about that too.” 95. What are the church and those in it? – Everything that we said, we said not so much from ourselves, but by remembering what we learned from the saints. Now, I think, it remains to be said about what the church and those in it are. Perhaps we have talked about this in other places, but we must say more, because this should now be talked about consistently. And also because the frequent repetition of the same divine objects renews the beautiful in the memory and sanctifies the memory to a greater extent, as happens the other way around - with unworthy objects. So, the church is the house of God, although it is created from inanimate things. For it is sanctified by Divine grace and sacred prayers. And after that it is no longer like other houses, but is devoted to God from the earth and is rich in the Dweller himself. Now in him is His glory, and power, and grace, because in him His name is called upon and, at the same time, one of His saints. That's why it bears the name of the one it was named after. And we no longer call it just a house, but a holy house, for It is sanctified by the power of the Holy Father through the Holy Son in the Holy Spirit. Therefore, it really is the monastery of the Holy Trinity. If it is dedicated to one of the Divine names glorified in the Trinity, then we, going to the one and only God Himself, say so: we are going to the Holy Trinity, that is, to the church dedicated to Her. Or, for example, we say: we go to His Most Holy Mother, or to the holy Angels, or to the apostles, or to a holy hierarch, or to a martyr, or some saint. What do these words mean? That the church is dedicated to God and is His home and that God resides here. They mean that His servant, called in the church, also remains in it, as if in his dwelling, immaterially dwells in it with his soul, and often reclines here with his remains, and acts by Divine power and grace, because we, being twofold by nature, receive gifts in a twofold way. Therefore, grace is present in these material churches. Descending, she abides in them and acts for us, by the good will of the Father, by the mercy of Him who became Incarnate for us and who recreated us, and by the inspiration and generosity of the Spirit who cooperates with Him and is inseparable from Him. And we see this very clearly, for Divine powers are also manifested in churches: here there are apparitions of Angels and saints, signs are performed, petitions are fulfilled, healings are given. Soulless things found in churches also have a beneficial effect on us: water, stones, pillars, chains. They do not act on their own, for how can they act, being soulless creations of God, who cannot do anything on their own? No, they act by the grace of God brought down on them and the Divine name called upon them. And this is done for the sake of our sanctification. Wherever the name of God is invoked, the name of the blessed Trinity that created everything (for there is one God) - there everything is holy, everything is effective, everything heals and saves by grace. 96. That the Old Testament foreshadowed the actions of grace This began even before the Law. For Abel already had an altar on which the Lord smelled the aroma. And that altar was holy, although it was soulless. And the sacrificial meat offered on it was holy, as dedicated to God, and the Lord looked upon both the altar and the sacrifices. Noah also had an altar; Abraham also made it in order to slay his son according to the command of God, and he saw God here. Jacob also, having laid stones, consecrated the altar and saw God. And Moses saw Him even more clearly, because then the actions of grace were more open. The tabernacle, made of skins, and everything in it were holy. And the icon case and meal, which prefigured the present icon case and meal, and even before that, the Holy Virgin, existed and were called the Holy of Holies. And anyone who did not have the right to touch them, if he touched them, he died. The loaves that prefigured the Living Bread, which the priests alone ate, were also holy. And the water of consecration, and the oil, and the candlestick, and the light, and the fire, and the lavers, and the censers, and the sacrifices - everything was holy. So the censers of the opponents of the high priest Aaron, although they did not have the proper effect, as they were brought by unconsecrated persons, nevertheless, being dedicated to God, were not intended for general use (Num. 16). It follows from this that we must treat with respect every thing dedicated to the name of God, be it clay, or stones, or wood, or something else, because everything is sanctified by the Divine name, full of grace and bestows grace-filled gifts and sanctification. 97. That those who do not honor sacred houses and other shrines perish We often see in an obvious way that those who do not respect shrines suffer physically and finally perish - not one, not two, but very many, like that Zan. In the same way, houses, for the improvement of which objects and materials from holy churches were used, are destroyed or remain empty, without finding inhabitants. 98. That the church is a symbol of the one God in the Trinity The church, being the house of God, represents the whole world, because God is everywhere and above all. Signifying this, the church is divided into three parts, for God is trinity. For the same reason, the Tabernacle of the Covenant and Solomon’s Temple consisted of three parts, as the Apostle Paul spoke about. And there was the holy of holies, the sanctuary and the holy of men, for it was the shadow that represented the Truth. Nowadays, the most sacred altar serves as an image of the heavenly and heavenly abodes, where, as the saints say, the throne of the immaterial God is located, that is, the place of His rest. This throne of God in the church is represented by a meal. In the church, as in Heaven, there are Heavenly ranks and priests as their deputies. The hierarch represents Christ. The church is an image of the visible world: its upper part is the visible sky, the lower part is what is on earth, as well as paradise. The outer parts depict exclusively only the earth, its lowest and coarsest content - what is actually earthly, what the unreasonable people live with and do not know anything higher. But we will talk about this more clearly later. The most holy altar is the seat of the hierarch, who depicts the God-man Jesus and possesses His power. Other consecrated persons depict the apostles and mainly the Archangels and Angels themselves, each according to their degree. I say that the bishops depict the apostles together with the Angels because the Church is one on earth and in Heaven: since God descended to us, became like us and completed the work of our salvation for us, the same sacred act of the Lord, communion with Him and contemplation of Him takes place both in Heaven and on earth. The only difference is that in the heavenly world there are no veils or symbols, but here everything is through symbols, because we are clothed with white and corruptible flesh. Together with the Angels in Heaven there are also the souls of the saints, who together with them look down on us, take care of us with God-like care and are our guardians. Together with the Angels, the souls of saints also reside in holy churches. So, inside the altar, which depicts, as we said, the spiritual and the heavenly, only the bishop with consecrated faces enters, and what is in the altar depicts the heavenly. Thus, the most sacred co-throne depicts the Ascension of Jesus and His sitting in the flesh at the right hand of the Father above all principality, authority, and power. Therefore, its degrees signify the degree and ascension of Angels and saints, for Angels and saints have corresponding degrees and ranks. And our church hierarchy, according to Dionysius, has them in imitation of the Heavenly hierarchy. 99. What does the meal and everything on it signify? About the fact that everything on it is Christ Further, the terrible meal in the middle of the sanctuary represents the tomb of Christ and the sacrament of suffering, here the universal and living Sacrifice is performed, here the Savior rests as God, and is slain as a man, and therefore is presented here in the midst of everyone, and is contemplated by His own, and is eaten. That is why it is called a meal, because at it Jesus is offered to everyone - life-giving Food and Bread. Bread - for He strengthens us; a cup for wine is cheerful, life-giving, warming, intoxicating and performs wondrous transformations. And water with wine is cleansing and sobering, irrigating and watering, promoting fruiting and providing various good properties. Everyone turns their attention to this meal and everyone participates in it according to their dignity, and the one who does not eat from it is dead. And food is offered on it, worthy of a person - it is suitable for verbal beings, because the Nourisher is the Word (λογος) - bloodless food, because those who feed are not of the flesh, like the Nourisher Himself. For He was born and gives birth by the Spirit and, as a dispassionate fruit, borrows symbols from the dispassionate fruits of the earth, because man is from the earth, and He Himself dispassionately accepted an earthly body. So, this is what the meal is for, this is why the Sacrament of bread and wine with water is for, and this is why the sacrifice is bloodless, and not carnal and wordless. 100. What do the curtain and the four pillars supporting it mean? The meal is four-sided, because all the ends of the earth are nourished by it and are nourished by it. It is also arranged on an eminence in order to remind of the height of Heaven, for the sake of the high and heavenly Mystery, above all the earth. It is supported by pillars because it rises above the earth and because it has pillars on the earth - prophets and apostles, slain for it and firmly supporting it. Sometimes there are many pillars, like there are many prophets and apostles, sometimes there is one, called a reed, in the image of the one superior to all Jesus, who was beaten on the head with a reed and took a reed rod. The reed is also an image of the fact that Jesus, as it were, wrote our salvation with a reed pen, crushing the heads of the serpents. The ark under the table is an image of the tomb; the relics of those killed for Christ rest on it, for here is truly the tomb and burial place of Christ. Those who suffer with Him are buried here with Him and rejoice with the Slain One, just as later, having been resurrected with Him, they will be glorified with Him together. The veil is erected in honor of the dear and valuable Jesus and as a type of the Heavenly Tabernacle. It is supported by four pillars, because a multitude of believers, nourished by the table, appeared in all the ends of the earth, called by the four evangelists and preachers of the Gospel. Therefore, on the four corners of the still uncovered table, plates with the names of the evangelists are placed, because those who wrote the Gospel and told the Heavenly things are also from earth. Further, the srachitsa (κατάσαρκα) serves as an image of the shroud in which the Savior was buried. And the trapezophore (indity) is an image of the garment of Divine glory, since here is the place and altar of God. He is present at the meal in honor of the One who clothed himself in flesh and dressed in the tunic, which shone with Him during His glorification on Mount Tabor and the edges of which healed the sick. The oriton is placed on top, as an image of the ubrus that was on the head of the Savior, separately rolled up in a special place. On top of everything is the Gospel in the image of the Gospel sermon itself, or, better to say, the Preached One Himself, so that everything can be clearly contemplated, both the Lord Himself and His deeds, just as He is actually contemplated as slain and presented in the Mysteries. Therefore, behind the altar, on its eastern side, stands the blessed instrument of Sacrifice - the Divine Cross. It is four-part, in honor of the One nailed to it, who created and contains everything in Heaven and earth, who united the Heavenly with the earthly, who descended from Heaven to earth and from earth ascended to Heaven, in honor of Who united everything in Himself and called people to Himself from all ends of the earth, by the height of the Divinity and the humiliation of the Incarnation, who attracted everything to Himself and, finally, in the honor of the One who, by the height of glory, the depth of poverty and humiliation and the breadth of mercy and love, recreated us, called us out of hell and made us from earthly ones into heaven - this is what the cross means. Likewise, with the Cross and its image, the Savior taught us the doctrine of the mystery of the Trinity, with the central tree signifying the highest Father, and the transverse tree the Son Himself and the Holy Spirit, with which the Father, as if with His own hands, recreates us. For David also said: “Thy hands create me and create me” (Ps. 119:73), that is, the Son and the Spirit of God created. A lamp is hung as an image of the Church and the mercy and enlightenment received through it, and this also means that light must be brought to glory to the Light and oil to the Merciful. The censer located here serves to bring to God, together with incense, the fire that serves him, for it is worthy to bring to the Creator the gifts of all the elements: light, water, and air, which is represented by incense dissolving in the air, and finally, what the earth produces - bread, wine, etc. Fire, as a force that burns, illuminates and warms animate creatures, also depicts the Divine. For it is said: “Our God is a consuming fire” (Ex. 24:17; 2 Sam. 22:9; Ps. 17:9; Ps. 49:3) and “God is light” (1 John 1:5), and also: “My heart is warmed within me” (Ps. 39:4). Censer and fire serve, in addition, for burning incense, which is offered to the glory of God and as a fragrant gift to Him in honor of His repose, and for the sake of our sanctification. By immersing ourselves in water during baptism, we are cleansed throughout our entire body. By being sprinkled we are cleansed. Anointed with myrrh, we are sanctified, rejoiced, warmed by its incense and sanctified our sense of smell and heart. In the same way, with incense we cleanse our sense of smell and breath, as with the Divine Bread and Cup we nourish and strengthen the soul, and with the vision and beauty of the saints and the radiance of the Divine lights we holyly enlighten and enlighten our vision. Therefore, incense is commanded to the Church - for the glory of the Creator (for everything is from Him), for the glorification of Him - the causes of causes, as well as for our perfect enlightenment and sanctification. Incense sanctifies the air and at the same time our sense of smell and breath, because it smells fragrant, spreading the incense over everything around with the help of fire. Therefore, he also depicts the Holy Spirit, for the Spirit is one in Himself, but shares gifts with everyone, and everyone receives grace through Him. Therefore, the bishop, offering incense to God and signifying him, says this: We offer the censer to Thee, O Christ God, which we accept, bestow upon us the grace of the All-Holy Spirit. 101. What does brought wax mean? The wax brought and burned signifies our purity and the innocence of the offering. As used for seals, it is used to designate a Divine sign. As soft and docile, wax is a sign of repentance for perseverance and a symbol of obedience. As capable of perceiving any image, it is a symbol of the re-creation of man. As collected from flowers, it serves to depict the grace of the Holy Spirit. Since it is collected from almost all flowers, it serves as a sign of offering to God from everyone and everything. Shining in the fire and uniting with it, wax means deification. Due to the fact that it holds everything together and, melting, is preserved, it means the unity and constancy of love and peace. 102. What is a mountainous place and its steps The upper place, as has already been said, means the highest heavenly seat of Jesus, and the steps next to it are the rank and degrees of each of the hierarchs and priests, because no one else is allowed to sit here, not even deacons, who are assigned another place, called the deacon. And for the subdeacons and readers there is a place outside the altar, on the salt, which is called the dais for the readers. 103. What do the columns mean, the upper cosmite and everything surrounding it (πεπλον) The columns in the iconostasis mean the separation of the sensual from the spiritual and are, as it were, a firmament separating the spiritual from the sensual. And the fact that they are located near the altar of Christ means that there are pillars in His Church, preaching Him and confirming us in the faith. Therefore, on top of the columns there is a kosmit (a frieze with a cornice), which signifies the union of love and the unity of the saints in Christ, and the unity of those on earth with those above. That is why, on top of the cosmite, in the middle, between the holy icons, the Savior is depicted, and on both sides are the Mother of God and John the Baptist, Angels, and apostles, and other saints. Thus, all this depicts the presence of Christ with His saints in Heaven, and His presence now with us, and the fact that He must come again. And that the altar depicts, first of all, the tomb of Christ, is shown by the same columns. The Holy See is the coffin, and the altar is like a tomb surrounding the coffin. Therefore, the pulpit is installed in front of the doors of the tomb, meaning the stone rolled away from the door of the tomb, and is made elevated as a sign of the height of Christian preaching and the fact that the Angel, sitting on top of the stone, preached the Resurrection of the Savior. For this reason, priests and deacons, pretending to be Angels, proclaim the Gospel from the pulpit. 104. Why is there a sentence in the altar semicircle and what does it mean? A vessel guard called the offering (πρόθεσις) is placed on the side of the altar. It depicts Bethlehem and a cave, which is why it is in a recess and not far from the altar, although in large churches it is sometimes placed a little further to store vessels. And the fact that it is located in a recess means the poverty of the first coming of Jesus, the poverty of the place of His birth, as well as the gloom and simplicity of the cave. 105. That the sentence and its accessories depict Bethlehem and what happened at the birth of our Savior and during the worship of the Magi Here is also the place where the proskomedia was initially performed. It reminds us of the manger and is located near the altar, for Bethlehem is close to Jerusalem and the Holy Sepulcher, where the Word of God incarnate for us, born of the Holy Virgin, was originally placed (that is why the lamb, άρτος, is taken out of a clean prosphora). A star appeared above the Infant God, which is represented by a service accessory called an asterisk. At birth, the Lord was wrapped in swaddling clothes, which are depicted as veils, and received three different gifts. Gold is denoted by sacred vessels, myrrh by small shrouds and a large shroud, air (επιτάφιος), which means a shroud soaked in myrrh. Lebanon (incense) is depicted as burning incense, and the worship and praise of the Magi are the prayers and praises of the priests and people. This is the significance of the utensils in the sentence regarding Bethlehem! 106. About the semicircle of the altar and about the canopy over the throne Let's look at the appearance of the church. It means the visible world, and since the altar here signifies Heaven, it has the appearance of a semicircle - and so in all churches, in the image of the upper Heavens, just as the altar semicircle, or sentence, means, as was said, the Bethlehem Cave. The sacred canopy on the divine throne means the immaterial tabernacle of God, that is, the glory of God and the grace with which He is covered, dressed in light, like a robe, and sitting on the exalted Throne of His glory, and around Him and about Him are Seraphim, and Angels, and pillar-like souls of saints, supporting and protecting His gospel teaching, which He, having come, gave to them and spread throughout the entire universe, gathering His Church from all over and uniting it with the Angels. 107. What do the many-candlesticks, twelve-branched and three-branched candlesticks, and other lamps lit in the church mean? In the church, meaning the visible world, lamps are hung as an image of the stars. The circles of the chandelier represent the firmament and the circles of the planets. In addition, other lamps are hung: some in the image of an ancient pillar of fire, others in the image of a bush, and others, wheel-shaped, in the image of the chariot that captured Elijah. There are three-candlesticks in honor of the Trinity, these are the trikyria; there are seven-branched ones according to the number of gifts of the Holy Spirit, and others, twelve-branched ones, in honor of the apostolic face. Among the latter, the tallest candle is placed, which is the image of the great Light - Jesus. There are also dikiria, meaning His two natures, and single candlesticks, which signify the unity of the Holy Trinity or any saint in front of whose icon they are placed. For each of the saints is light through participation in the light of Christ, and his soul is like a living, shining candle. The strength and splendor of the church, and the purity of the altar elevation mean the beauty, purity and splendor of the saints, as well as the beauty of paradise, because the divine church, as we said, also depicts paradise, or, better said, the heavenly paradise abodes. It contains not just the tree of life, but Life itself, sacred and distributed, has not the tree of knowledge, which produces nakedness in those who partake of its fruits at the wrong time, but living Wisdom, which offers itself for food and drink, calls to itself and makes wise the foolish, and teaches the Holy Gifts - His Body and Blood, sacrificed for us, and no longer gives the former commandment: “Do not eat them and do not touch them, lest you die” (Gen. 3:3.), - but cries out: “Come, eat My bread - My Body, and drink the wine that I have dissolved - My Blood of the new covenant; leave the foolishness of unbelief, and live, and seek the wisdom of godliness, that is, Me, the highest Wisdom, so that you may live and receive eternal life...” And what follows (Proverbs 9:7). And the beauty of the church also means that He who came to us is beautiful with kindness, like the All-Immaculate One, and that He is a wonderful Bridegroom, and the Church is His beautiful bride, like the Immaculate Church. 108. Why are there sacred clothes and veils, and various ornaments, and various fragrances in the church? Precious curtains in the church are used because God is “clothed with beauty” (Ps. 93:1), and as an image of the greatness and glory of God. Various decorations - because glory belongs to Him, that He has splendor, and beauty, and a great wealth of talents. This place is filled with incense and myrrh in accordance with the word of Scripture: “The stench of your peace is more than all the aroma, and myrrh, and stucco, and cassia from your garments” (Song. 1:2; Ps. 44:9). The garments (robes) of Christ signify those who live according to His spirit. Therefore, along with incense and precious things, we should offer Him clean and fragrant souls and bodies, since in the highest sense the church of God is ourselves, the body and members of Christ, as Paul says (1 Cor. 6:19), and all these things accessible to the senses are for our sake. For we are spiritual beings and at the same time sensual, as evidenced by the accessories of the altar and its decorations, pointing also to our Savior, who became dual for our sake, to the existing and true God, who became a true and real man, without ceasing to be God. 109. How the people should stand in the church The people stand in order in the church. Those who have been worthy of the seal of the priesthood stand first, for the seal of the priesthood as the work of God is an advantage. Behind them are the monks, who have an advantage over all the laity, as those who are purer and more zealous for the higher and heavenly life, who have chosen purity and voluntary poverty. They begin communion before all the laity and even those in authority, excluding only the king, since he is anointed twice. After the monks come those who are purer than others. This order has recently changed, but, however, is being restored again, for those who are purer than others, and now, let us say, begin communion more often than others. 110. When does the king take communion at the altar and how? The king receives communion inside the altar during his anointing as king and his solemn wedding, after the deacons have received communion. According to the customs of former times, this communion was not celebrated on the holy altar, but to the side, on a special table on which the antimension was placed. First, bishops, priests and deacons, according to the usual rite, partake of the Life-Giving Bread and Divine Blood from ordinary vessels. Then the king, having begun communion, accepts the Holy Bread from the patriarch with his hand, like the deacons. Then, from the patriarch himself, also like the deacons, he takes into his mouth the Life-Giving Blood from the vessel prepared for him. And this has been legalized since ancient times. The sovereign is awarded such an honor for the sake of royal anointing as the guardian of the rights of the Holy Church, called its defender, as the anointed of the Lord and the chosen king of the people of Christ. As the most pious, he is counted among the sanctified persons in the Church. 111. How is a king proclaimed king 8 When crowned with the kingdom, if he receives it by succession, the king is first proclaimed as such by royal persons, raising him before the people on a military shield, which means military command and royal power. Then he is accepted by the highest dignitaries as a person who has become their boss and head. The soldiers and people honor him with worship and exclamations of praise as he has become their ruler. The king gives them gifts as he has become their ruler, benefactor and trustee. Then he comes to church and, showing submission to God, asks for the gifts of His grace as a servant of God. And he prays for his initiation into royal dignity. For only through Christ, the King of kings, “do kings reign (Prov. 8:15), and only His Kingdom is eternal. For this reason, the king enters His divine church as into the holy royal village of Christ, in order to receive from Christ the blessing and grace necessary for reigning. In the church, the king is received by the hierarch, who has divine authority and the power of sanctification, who has received the dispassionate and heavenly leadership of the Spirit. However, he does not simply give him what the king asks for, but first accepts from him a confession of faith in God and a vow of benevolent care for his subordinates in the spirit of truth. 113. Why is the king anointed with myrrh and prayers performed over him? When the king professes faith and makes the sign of the cross - for vows before God must be true and firm - then the hierarch hands him symbols of power on the raised platform of the pulpit, proclaiming him sovereign publicly before the people over whom he henceforth reigns, and with sacred prayers anointing him king with divine myrrh. Having been sealed with the world, the seal and the anointing of God, the Existing King of all, the sovereign is clothed with power, becomes His image on earth and accepts the grace of the Spirit communicated by the fragrant world, by which the supreme civil and military rulers are confirmed. And with prayers the hierarch protects, protects, strengthens and sanctifies the king, asking him from the Sovereign and only Master and Lord of all blessings, earthly and heavenly. Therefore, after the first prayer, he pours myrrh on his head in a cross shape, showing that Christ Himself is anointing him, that He who conquered with the Cross is preparing him to become a winner, that He who has eternal power and the crown of glory will grant him power and make him the head of all. That is why he anoints only one head. Then he exclaims: “axios!” (i.e. holy), showing by this that the king is sanctified by the Holy Ones and consecrated by Christ as the king of the sanctified. Then the king, as the supreme ruler of all, places a crown on his head and, crowned, bows his head, paying the debt of obedience to the Lord of all - God. Then he makes another prayer as a grateful servant who has received the greatest gifts from Christ, and as His chosen one. 114. Why is the new king brought in to be anointed by the king-fathers or the military commander? As chosen by God, he is brought to the hierarch by the king-father or the first of the ruling persons. This indicates that the king does not enter by force, but is legally elected and is brought in for initiation. 115. About the fact that in former times the Church performed prayers over dignitaries Previously, after the anointing of the king, the same thing was done to other dignitaries, for after the election and royal appointment they were brought into the church. A lectern was placed in front of the holy gates, opposite the throne, and the patriarch performed prayers and blessings. Meanwhile, the king, after being anointed and blessed by the hand of the clergyman, having placed a crown on his head and accepted the cross as a sign of piety, as well as the so-called acacia (this is earth in a bag, serving as a symbol of the perishability of power and the humility this inspires), accepts greetings from everyone and descends from the elevation on which the sacred rite was performed. 116. What does the sacred robe placed on the king mean, and what does the staff symbolize? On top of the royal clothes, a sacred robe is placed on the king, similar to a mantle, which belongs to the autocrat and signifies improvement, prosperity and peace, which he undertakes to take care of in every possible way before the Church. He also receives a rod - not some heavy and hard one, but made of light and soft wood as a sign that he will punish with meekness, not angry and destructive, without crushing or destroying those being punished. 117. What marks the king’s entry into the Holy of Holies In this form, he enters the Holy of Holies and thereby testifies that he undertakes to improve and pacify the Church, to patronize and protect her, to repel the attacks of troublemakers and to dispose everyone to submit and submit to her. For he himself demonstrates obedience and fidelity to the Church, approaching the terrible Sacraments with his head uncovered and showing her filial obedience. He also does this as a sign that he will follow the path of God, right and undeviating, leading to the Kingdom of Heaven. Therefore, having passed through the church, which signifies earthly life, he enters the royal doors of the sanctuary, where he stands next to the priests praying for him, that he may receive the kingdom from Christ. Soon after, he is honored with the very Kingdom of Christ in the pledge that he accepts. 118. About what the king partakes of when entering the altar After the sacred rite, having entered the sanctuary, as if into Heaven, the king partakes of the very Heavenly Kingdom of Jesus Christ our God and through holy communion is sacredly celebrated as a king. And Saint Dionysius says that through communion everything is accomplished. Although this is not the subject of our conversation (we are talking about the church), it is in connection with our topic, because we were talking about those in the church, and we naturally touched upon communion. – Completely natural, holy lord, for it was necessary to find out about this too. 119. About the standing places in the church of the faithful, catechumens and penitents And so the pious people stand in the church, depicting this visible world, which consists of heaven and earth. Only the pious enter the church, that is, those who piously glorify the Lord of heaven and earth on God’s earth, and none of the wicked or non-Orthodox enters, for there is no agreement “between Christ and Belial” (2 Cor 6:15). Behind the pulpit (clouded), in the very last part of the church, stand those who, although they belong to the ranks of the pious and profess the faith, are not yet enlightened and have not received holy baptism. Therefore, as not yet perfectly faithful and not sealed members of the Church, they are not allowed to receive divine communion and are driven out when the Mysteries are pronounced. Being creatures of God, they are unworthy of communion with God, for they received only a corruptible birth, but have not yet been granted imperishable and immortal life. Together with these, those who have fallen after baptism are also taken out of the church, that is, they have either sinned by renouncing God, or have been defiled by the blood of a brother (murder), or have committed any other crimes that prevent communion. 120. About the fact that now not all those who have sinned are taken out of the church along with the catechumens Previously, all those who fell into sin were taken out of the church along with the catechumens, but now, due to persecution and frequent troubled circumstances, the fathers considered it best that only those who had renounced the faith and committed murder be taken out along with the catechumens. Others, as long as they are baptized, remain, since penances are imposed on them by their spiritual fathers. Those brought out stand in the vestibules or in places determined by the catechumens (on the porches), while the terrible Sacraments are performed. 121. Why do churches have porches and places for catechumens? The vestibules are called so because they are the vestibules of the churches. The places of the catechumens are arranged so that the latter also participate in the service, and at least see and hear divine objects. That is why we said that the places for the catechumens are only an image of the earth, since those who occupy them live on the earth still like dumb animals. Unbaptized - as if they were not born into spiritual life, and those who renounced and fell - as if they did not live according to the word of God and now live as if they were unfaithful and expelled from paradise. While we live this corruptible life, we inhabit the earth on an equal basis with the unfaithful and dumb, and we differ from them precisely by faith, as Christ’s faithful in Christ, living according to His word. During the Last Judgment, infidels and sinners will be separated from the righteous and will be decisively cast out along with the demons, and only the elect will remain with Christ and the Angels, and only they will be honored with communion with Christ. 122. Why do we stand outside the church, in the vestibule, at the beginning of prayers, and what does opening the church gates and entering them mean? At the beginning of prayers, we stand outside the church - as if outside paradise or Heaven itself, thereby symbolizing only earthly life. Standing with us are sometimes those who repent or turn to Christ after renunciation or after committing mortal sins, and also those who proclaim the word of faith. When, at the end of the extra-church chanting, the gates open, we enter the divine church as if into paradise or Heaven, while others remain outside it. This means that the heavenly villages are being opened to us, that we have already gained access to the Holy of Holies, and we are ascending to the Light, and getting closer and closer to It, we are approaching the throne of the Lord. For we go towards the east, to the altar and, like clouds, we are lifted into the air by divine broadcasts and chants to meet the Lord, who, having ascended to Heaven, led us up to the mountain and prepared the way for us - Himself, so that we could always be with the Lord Himself, who performs sacred acts for us in the Mysteries. Therefore, both the gates and the curtains are opened in order to express that the mountain villages are opened and brought into unity with the inhabitants of the earth. The catechumens and others still remain on earth, and some of them remain completely outside the church, for example, those who renounced God and killed their brother, while others go inside a little - namely, the catechumens and those who have fallen into lesser sins. However, having gone a little inside, they are soon taken out, for they are allowed to enter not far away, so that in real life they do not lose hope of improving. If anyone who is not enlightened by the Christian faith enters, he must remain completely outside the church. Such a one, as a stranger to his part with Christ and neglecting the works of repentance and entering without repentance, must stand together with those who are strangers to Him. But may the good and only merciful Lord grant that all who believe in Him may have mercy: that all the catechumens may be baptized, and that those who have sinned after baptism will come to the end of their lives with repentance and unite with Christ. In the same way, may the wicked turn to Christ, and may they be worthy of the glory of Him who is joy, life and pleasure, truly existing and the reason for our existence, through Whom everything that exists came into being! - May we all be saved, Vladyka, by the prayers of the saints! – Truly, through the prayers of the Mother of God, all the Angels and all the saints, may the salvation of all the pious be accomplished. And let the wicked turn to piety, and let all the non-Orthodox come to Orthodoxy. For praying for everyone is our duty and a matter of God’s love. – So we learned the teaching about the holy church and at the same time about many other things. Then, holy lord, explain to us the doctrine of holy ordination. – I will do this because we, the initiates, need to know the teaching about the Divine sacred rites performed on us. Having learned what gifts we have been awarded, let us become slaves more grateful to the Benefactor and try with fear to accomplish His divine work, to the best of our ability. Let us do this in order to receive a great reward for this, so that for a small feat and labor we can acquire the unspeakable reward that only a person can receive from God - a person who makes sacrifices according to his strength, as a creature, and, moreover, the least of the creatures, from the one God, who created everything and is omnipotent. We will do this so that, on the contrary, - which will never happen! - no one will be condemned for not using his talent properly, or for burying this divine drachma in the ground, or even for spoiling it. But may God be merciful to us, the living Son of God, who became the Son of man, and the one great Bishop Jesus, the Savior of the world, Christ - immaculate, reverend and gentle, the ruler of the world and peacemaker, meek in heart and humble, the good shepherd and laid down His life for His sheep. And may He grant us to love Him completely and to shepherd His flock in Him in a way that is pleasing to Him, so that each of us would perform and fulfill the works of His Divine priesthood according to the degree assigned to him, as it pleases the Lord, so that, having pleased Him, we may be united with Him and, together with His holy flock, we too may be saved in Him. However, it is time to start talking about this subject. 123. About the fact that there are two ordinations outside the altar, and three in the altar Outside the altar, two laying on of hands is performed - that of the reader and that of the subdeacon. There are examples of other ordination to positions by laying on of hands, for example, as a deputy 9 or as a priest, which took place before the laying on of hands as a reader. However, such things are not being done now and seem to have ceased altogether, although they were described in the Thessalonian Church quite recently and in ancient statutes. Actually, the so-called ordinations take place inside the altar and at the most sacred table. There are three of these in honor of the Holy Trinity (about which Saint Dionysius also speaks): a deacon, a presbyter and a bishop. He calls the first clergy, namely: the ordination of a minister (deacon), for it is subordinate to the other two, since the minister, or deacon, does nothing without a bishop or presbyter. The second, that is, the ordination of a presbyter, is called consummatory, for it gives the right to perform the sacraments of the Sacraments - baptism and others, but with the exception of the Sacrament of ordination, since the priest does not have the grace of teaching the priesthood and cannot perform any other consummatory or enlightening action, except for the Sacraments of Confirmation, Repentance, Communion, Marriage, Blessing of Unction and Baptism. 124. That all the Sacraments of the Church are performed by the bishop alone The hierarch has enlightening grace, because he is likened to the Father of lights and is filled with His power, and every rite, every Sacrament and every sacred act is performed through him. For he can baptize, and anoint, and elevate into a minister and a perfecter, and into an educator through ordination. He can read, and sing, and ordain monks, and consecrate houses, and determine degrees, and authorize marriages, and confirm vows of virginity - he can do everything by the grace of Christ. The bishop is called a person of enlightenment, because the accomplishment of everything in the Church depends on him as a source of light. However, we will begin with that gift that seems smaller, so that little by little we can reach the most perfect one. The great Dionysius also found this method to be the best: he, starting with the deacon, reached the bishop in his explanations. So we, intending to talk about all the others, will begin with the first of the gifts of the priesthood, that is, with the gift of reading. 125. How a hierarch initiates a reader The candidate is brought to the bishop, having received a certificate that he is impeccable in life, worthy of production and knows how to read the holy books properly. The bishop, having put on sacred clothes and an omophorion (which he wears during every sacred ceremony, since the omophorion means Jesus, God incarnate), blesses God, gracefully thanking Him for all His deeds, and especially for the person chosen to serve Him. When the clergy, who hold candles as a sign that enlightenment is being accomplished and grace is being taught, finish the Trisagion prayer, the hierarch, having blessed the black robe, commands it to be put on the person supplied. Black color in this case means humility and pious life. Then the person being delivered is brought to the hierarch, and with his hand he blesses him in a cross shape three times, and then seals him: he cuts the hair on his head in a cross shape, pronouncing over him the Divine and terrible name of the Trinity, from Which comes all sacred rites and Sacraments. First, cutting the hair at the top of the head, the bishop says: “In the name of the Father,” then, cutting it off above the forehead, he says: “And the Son,” then, cutting it on the side, on the right side of the head, he says: “And the Holy Spirit.” Then, taking tonsure on the left, he completes the cross in this way and says: “Always, now and ever, and to the ages of ages,” and all those present at each exclamation say: “Amen,” confessing and at the same time confirming what the bishop is doing. Cutting your hair means dedication, because hair is like the color of the whole body. Tonsure expresses that the firstfruits of all good things come to man from the Lord. They are tonsured crosswise for the sake of Jesus, because it is He, incarnate and crucified, who makes the dedication. In the name of the Trinity - because the Creator and Performer of everything is one God-Trinity. 126. Why is this seal placed on the reader and that tonsure is necessary? Then, when the beginning of the tonsure has been made, a larger tonsure is performed. It is performed by one of the clergy as a sign that the top and head of all is Christ, that He is the seal and sign for those who are dedicated to Him, He rests on them, sanctifies their ruling power (the power of their soul) and is their Head. Then, when this greater dedication is made on the head of the future reader, so that from it, as from the root, sanctification enters into the whole person, he is again brought to the bishop and after blessing the phelonion (καμισιου), which is the firstfruits of 10 sacred garments, after kissing the hand of the hierarch, he puts the phelonion on his neck. The reader does this as a sign that he has entered under the yoke of the priesthood, is under the protection of God and is dedicated to serving God. After this, the tonsure seal is marked three times over the seal. The hierarch, placing his hand on the seal as a sign of the protective power of God and the communication of grace, prays that the one appointed will be sanctified as chosen by God and will read and study divine sayings. Thus, he prays with thanksgiving. After the prayer, the bishop again marks him and, greeting him with words of peace as a sign of the peace of God and unity in God, commands him to read, if he is a reader, a passage from the Apostle, and if he is a singer, to sing from the Psalter. Thus, having taught him peace, he releases him with prayer, protecting him from everywhere with the seal of the cross. Some even pay attention to the sayings of what they read, taking them as a harbinger and indication of the life of those being delivered. 127. What are the duties of a reader Thus appointed as a reader from that time on, by order of the deacons or priests, he reads the divine scriptures, that is, the sacred sayings of the prophets and apostles, before the people. He does this, standing in the middle, in the same form as he was captured, with his head uncovered. He, as an altar server, enters the altar, lights candles and brings fire to the priest, precedes with a candle in front of the Holy Gifts and gives the priest prosphora, water and warmth, also decorates the church and serves in everything else. The reader begins the divine songs for those who sing, that is, the canon. To put it briefly: he is a minister of divine actions in the church, and therefore must do everything with reverence and know what he is a servant of, that is, that he serves God together with those close to Him and with the saints and enters where the Angels abide. After the readers, as we said, comes the rank of subdeacons, which is higher, as immediately following the deacons. However, readers and singers, after accepting the divine seal, can enter into legal marriage, but subdeacons cannot. Those who have received the seal of readers or singers and have served well are also awarded this ordination as subdeacons. The time appointed for them is the twentieth year. 129. Ordination of a subdeacon When the bishop stands in vestments in front of the royal doors, even before the start of the sacred liturgy, the one appointed for the ordination to the subdeacon is brought there - in black clothes and a short scarlet phelonion, with burning lamps, which happens at every ordination, to the glory of the great Light and as a sign of the imparted Divine enlightenment. Then, by order of the bishop, the person being delivered takes off the phelonion and puts on a surplice, which is blessed by the bishop. Moreover, first the bishop bows three times to the east to God, the Giver of Lights. This surplice means that the initiate begins higher enlightenment, putting aside the scarlet robe, which signifies the suffering of Christ and points to His bloody wounds. 130. Why does the subdeacon put on a white surplice and girdle? The white surplice signifies the purest dispassionate robe of the glory of God. Then the initiate is girded, as not yet fully worthy to have a robe of purity, but girding it in humility around his loins through chastity and purity, for from that moment he can no longer enter into marriage. The one who thus approaches the ordination is sealed by the dedicator with the sign of the cross, because the dead and living Jesus Himself raises him to perfection and because to Him he is consecrated. After ordination, as a sign of receiving grace and protection from God, he listens to the following prayer: “You, who have established degrees and ranks in the Church, accept this one, so that he may stand before the gates of Your holy church, light the candle of Your glory and be Your perfect servant...” - and other things contained in the prayer. Having blessed and sealed the subdeacon, the bishop places a small robe on his shoulders, and gives a towel and washstand in his hands. The initiate receives them, kissing the hands of the bishop, giving him honor and in gratitude for being worthy of this service. The Hierarch stretches out his hands and takes a bath. 131. What are the duties of a subdeacon So, having been ordained a subdeacon, having received a blessing and kissed the other subdeacons as having become equal to them in rank, he goes out to perform his duties with them. He guards the holy gates so that no one enters the altar; he has the right to touch the sacred vessels and arrange them decently, so that the priests, when bringing the Gifts, will find them prepared. And during the great exit, the subdeacon, taking the extra ones from the vessels, hands them over to the servants for storage, since none of the lower ranks is allowed to touch these vessels. The subdeacon leads the catechumens out of the church at the time when the deacon says: “Depart from the catechumens.” At litias he precedes others with a cross in his hands. The subdeacon also prepares a candle on the divine throne, a trikirium in the altar and lamps. This happens in front of the holy gates during every sacred ceremony when a bishop serves. The subdeacons go and receive the Sacraments after the deacons. This is everything that concerns subdeacons as church officials. After the subdeacons come the deacons, who are called both ministers and Levites, following the example of those under the law. However, there is no comparison between them and the ancient Jewish servants, because they served the shadow, and these served the Truth itself. Deacons are also compared with the deacons who were under the apostles. Of these, the first was Stephen. They not only serve at the Sacraments, but can also perform other official actions in the Church. 133. That deacons, following the example of the seven deacons, are appointed both as judges and as performers of important ministries This can be seen to this day. For the most chosen of the deacons are also elevated to the rank of bishops. They wear crosses on their headdress and act as judges. One administers the affairs of the Great Church in relation to the clergy and the poor, like St. Stephen; the other - the affairs of the sacred monasteries; the third - sacred utensils and deeds of deanery; the fourth - judicial affairs and affairs of priests, is the custodian of the charters of church deeds; the fifth takes care of the sacred houses 11 located in the city, so that they are well equipped, especially the altar; the sixth judges and manages the affairs of the churching of those turning to Orthodoxy. In short, those with this rank can be placed in important positions. 134. Why does one appointed for ordination to the subdeacon or deacon receive a certificate, and, moreover, from seven elders, and not from deacons? A person appointed to the diaconate is not ordained until he has received satisfactory evidence regarding his life. This is because the apostles, when they ordained Stephen, did not make him a deacon before they knew that he was filled with the Holy Spirit, wisdom and power, and testified to this. Seven elders testify about him, and not deacons, because the testimony must be perfect and from those who are perfect. 135. That one ordained as a deacon must be of full age He must be of age to be capable of business. For if in worldly affairs one who is imperfect in years is unreliable, then all the more must one who serves divine affairs be an adult and have reliable and respectable years. This is what the rules of the spirit-bearing fathers command, in which everything is ordered and defined. And although some of the monks are ordained somewhat earlier than the due date by the will of the hierarchs, since monks do not have their own will, but depend on others, and although this may be fair for sufficient reasons, one must still observe what is established by the rules, for this is commanded. Thus, the one appointed for ordination begins, first of all, receiving a testimony not from two or three, but from seven elders, as one who must enter into the service of the Holy Spirit. That is why he is chosen as perfect witnesses, having the fullness of the gifts of the Spirit, and in an amount corresponding to the number of spiritual gifts, so that election and testimony may be perfect in everything. The minister of the Holy Sacraments of the Church must be chosen by everyone so that the matter is certain and reliable. After all, everyone testified about the Apostle Stephen that he was full of wisdom and faith. The witnesses personally certify that the person being ordained is worthy of the priesthood due to his lifestyle and can serve the Church due to his age. 136. Ordination of a deacon If the person being ordained has not yet been a subdeacon, then he is ordained, as we said above, to this degree before the start of the Liturgy. And if he had already previously had the degree of subdeacon, then after the performance of the Divine Gifts, but even before the final prayer, that is, before the deacon says: “Having remembered all the saints,” after the establishment of silence, standing in the middle, he proclaims three times: “The Elders of the Faithful,” thus fulfilling the ministry of the subdeacon, who leads out the catechumens and leaves and invites only the faithful to priestly service. This is the most thorough interpretation, for one appointed for ordination as a deacon, as it were, completes the work of a subdeacon, just as one appointed for ordination as a presbyter reads the Gospel and during the great exit carries the holy veils on his head. On the other hand, a subdeacon appointed for ordination as a deacon testifies by such actions before all the faithful that he proceeds as pure before all witnesses and, especially, before God. Then, after the prayer: “And may there be the mercies of the great God,” he, at the command of the bishop, is led into the altar by two deacons. After lighting the lamps for the glory of God, the first Light, as a sign of Divine enlightenment, he circles the throne three times, while the deacons support him, and others walk in front of him, forming a choir and loudly singing: “Holy Martyrs” and “Glory to Thee, Christ God,” and bowing three times before the throne of God, on which Christ Himself is presented and present in the Sacraments. So they circle the throne three times in honor of the Trinity. Moreover, the deacons support him, since he must enter their rank. The Song of the Martyrs is sung because the one brought to the rank of deacon labored in a good life, kept the faith, preserved purity, and therefore is crowned. Therefore, the Church at this time calls and asks the martyrs who sing with us to God, that the mercy of God may descend upon us from above, and also glorify the Priest of Christ, Who is the joy of the apostles and martyrs, glorifying lightly and righteously, for He is the Leader and Beginning of victory and crowns, who died for us and was exalted after the victory over the devil. In addition, the consubstantiality of the Trinity must also be preached, since She is true joy and gladness for the countenance of those triumphant in Heaven, especially at the consecration of a sacred man and a servant of the things above. After the third song, in which the Angels sing with us, beings who are much more intelligent than us, since they are superior in knowledge to us, and admire what is happening as those who feel more subtle than us, the person being ordained is brought to the bishop. This shows that he is chosen and, being found worthy, is determined to serve God. Then the person being ordained bows his head, thereby expressing submission and the fact that he accepts the gifts of grace with gratitude and humility, and the bishop marks his head three times as a sign of the beginning of the actual ordination. Then the bishop calls upon him the name of the Trinity Divine Being, from Whom every gift comes through one of His Persons - God the Word, made man and crucified in the flesh. Next, the one being ordained bends one knee, showing both humility and the degree of dedication, for he is brought to receive only one gift of sacred service (as it is said by Saint Dionysius), namely: to serve, call and announce. He only brings, announces and invites to begin, but does not commit, for he says: “Bless,” but does not bless; calls: “Let us pray to the Lord,” but does not pray; says: “Let us take in wisdom,” but does not convey perfection. Therefore, as one who serves, but does not perform, he bends only one knee, for he is appointed as a minister of only one Divine sacred rite, and, moreover, not on his own, but receiving permission from the priest as an official person. Thus, he rests his head on the sacred throne, which signifies Christ, the Head of all. And the myrrh poured on the throne is the grace of the Spirit. On the throne are those not covered by the veils of the Mystery, that is, Jesus Himself, to whom he was brought to serve as one who was slain for us. On the throne - and His words, as if on His tomb. And under the throne are the remains of the martyrs, who were called for help in prayer, because the one brought is a martyr of his own free will, who lived a pious and pure life. After he put his forehead to the throne, calling to himself Jesus to have mercy and dwell in him, together with the Father and the Spirit, the bishop places his right hand on his head, which means the overshadowing of grace and the communication of grace by Christ when He laid hands on the apostles: “and lifting up His hands,” says the Scripture, “he blessed them, and the Spirit descended and rested on their heads” ( Luke 24:50). That is why everyone receives grace through the laying on of hands, for just as “Thy hands created me and created me” (Ps. 119:73), so now the hand of the priest serves to recreate people. And the Scripture says: “The right hand of the Lord create strength, the right hand of the Lord exalts me” (Ps. 118:16) and: “the right hand... of the Lord is glorified in strength” (Ex. 15:6) and: “Thy right hand and Thy arm,” i.e., the Son of the Father, and: “the illumination of Thy face,” i.e., the Spirit Holy One, she mentored me, and led me into Your holy mountain, that is, into Your mountainous and Heavenly Church, and into Your villages, in which You Yourself dwell, living in Heaven” (Ps. 42:3; Ps. 43:4). When the deacon says: “Let us take notice,” (for in actions filled with such great meaning, we must all go deep into ourselves and be attentive), the bishop exclaims: “Divine grace,” testifying that this is the common gift of the Trinity, and also invoking it. Then he adds: “It is always the weak who heal,” expressing by this that we are humble and very weak, especially for such great works of God, and that the Trinity, which bestows strength, heals us, the weak. The bishop also says: “And what is lacking is replenished,” for on our own we have nothing and cannot do anything, but only the grace of God, which strengthens everything and supplies everything that we have, and replenishes in us what is lacking, guarantees, that is, it leads, supplies, creates perfect, such and such. At the same time, the bishop pronounces the name of the one being ordained, so that it is written in the highest and is known to the Angels and people, since God’s servant is appointed. Together with the word “provides,” a gift of grace is taught, for there is no need for time for the omnipotent and self-perfect power. And he continues: “The most reverent subdeacon to deacon.” These words honor the former gift and the subdeacon himself as a servant of God, having the grace of God and acting in Christ. By saying: “To the deacon,” the ordainer communicates the gift, and the one being ordained immediately receives the diaconate, for what is said is effective by the power of the All-Holy and Divine Spirit, and therefore the ordainer speaks not as a man, but as a hierarch—with grace. He calls on grace - and grace acts, for the Word of God is effective and everything is accomplished by the same Spirit. Thus, immediately the one being ordained from subdeacon becomes a deacon. However, he still has the need to perform other bishop’s prayers and everything else according to the rules, since it is not enough just to proclaim that the subdeacon is guaranteed to be a deacon or to some other rank, but at the same time it is necessary that he bow his head on the sacred throne, and bow his knee, and that the hand of the hierarch be laid on him, and the established prayers and petitions are read, and imprinting, and said: “Axios” (worthy), and a sacred kiss was performed. For only all this together makes him ordained, and everything must happen. After all, in all other Sacraments, everything that is laid down is fulfilled without omission, since each action has its own cause. Further, the bishop adds: “Let us therefore pray for him, that the grace of the All-Holy Spirit may come upon him,” calling on the grace of God and at the same time testifying that he acts through it, and also inviting the entire Church to assist him in this matter: both in relation to himself and in relation to the one being ordained. For if the Apostle Peter had the Church assisting him in prayers (Acts 1:24), then all the more does he, the bishop, need this. Therefore, when everyone says in honor of the Trinity: “Kyrie eleison” (Lord, have mercy), he seals the one being ordained three times in the name of the Trinity, making him perfect through the cross. Then, holding his hand on his head, he reads the following words of prayer, asking that the grace of the sacred diaconate descend upon him, that he be ordained a deacon like the first martyr Stephen and be a good performer of his ministry, and so on. Then he proclaims praise to the Trinity. Then, with the influx of the Spirit, the commemoration of all believers takes place. One of the first deacons says a prayer: “Let us pray for the ordaining hierarch and for the work of his hands,” that is, for the one who was ordained and received this gift and that he may preserve himself blameless in it, as well as for the king, for the city and for all the people named after Christ. For when grace comes in, we must pray and remember all believers, because then the abundant gift of the Spirit is given to everyone. 137. That during ordination the person being ordained should pray for everyone, since this is then most useful And the one being ordained himself should then pray more fervently for everyone. For, as we learned from the fathers, whatever the one being ordained prays for before God at this time, he receives from God. And no matter who he asks for, he receives according to his word as one who is sanctified and receives grace. Therefore, brother, I often asked many of those being ordained to pray for me during the ordination and remember me then, so that I might have mercy. The bishop, after reading the petitions, continuing to hold his hand on the head of the one being ordained, for grace acts through it, says after the petitions a second prayer, in which he asks that the one being ordained be filled with faith and wisdom, strength and sanctification by the influx of the Divine Spirit. He says this with true humility, adding that he dares to trust not in the laying on of his hands, but in the action of Divine mercy, that mercy may be given to the worthy. For through the laying on of hands the action of Divine mercy is manifested and grace descends on the worthy. Then he asks that the one being ordained be clean from all sin, since no one is free from vice and no one is completely worthy of such service, so that, having served well, he will receive reward for his labors from Christ. Finally, having loudly praised God, for one must give thanks for all Divine gifts, he again seals the one being ordained three times, completing the consecration, and raises him from the throne. 138. That during the ordination the hierarch marks the person being ordained three times with a threefold seal See how everywhere the Trinity is proclaimed, and acts in us, and communicates Divine gifts. The first time, as soon as the person being delivered is brought, the bishop seals him three times - this serves as the beginning of dedication and ordination. Then, another time, he again seals it three times after the invocation of Divine grace, imparting to him in the Trinity the gift through the cross in the midst of the mystery, when everyone shouts: “Kyrie eleison.” Finally, for the third time, after the prayers, he again seals the one appointed three times, when he has already fully accomplished and ordained by Divine power a deacon, or a presbyter, or a bishop. For this is done to them three times. Thus, with this seal the Trinity is glorified and acts at the beginning of a matter, in the middle and at the end, because the reason for beginnings, and successes, and achievements of a spiritual goal is always the same - God the Trinity. In addition to the fact that the sealing with the cross three times and three times each time means that these three ranks: deacon, presbyter and bishop are the ranks of angels, this action depicts and is the number of the nine ranks of angels, which triply signifies and proclaims the Trinity. 139. For what purpose is the ordained one raised from the throne and clothed in sacred robes? Having raised the ordained one from the sacred throne, the hierarch expresses by this action that from the lowest and most humble rank he has elevated the ordained one to the highest; what lay down and humiliated - he restored and exalted. Then he places on him the garments corresponding to the degree. Even before ordination, by ordering him to loosen the belt of his surplice and put aside the towel and washstand, he shows that the one being ordained ascends from the lowest rank to the highest and takes on a ministry that is no longer material, but detached from substance. For he is not appointed to close the gates, not to light candles, and not to lead catechumens out of the church, but to serve at the Sacraments, before which even the Angels tremble. 140. What does the orarion symbolize, and why does the deacon place it on his left shoulder? And the deacons girdle with oraria, but only during communion, as a sign of contrition, reverence and humility. Therefore, the orarion, which symbolizes the spiritual essence of the Angels and, being thrown over the shoulders, represents wings, is placed on the ordained person as having received the rank of angel: the Trisagion of the Angels is inscribed on it. When the bishop signs the orarion, the one being ordained kisses the bishop’s hand as a sign that he lovingly accepts the gift and honors him, as well as the giver of this gift, as a benefactor. The orarion is placed on the deacon’s left shoulder because the deacon still belongs to a smaller and lower rank and is a minister of only one task - serving during the sacred rite. When the deacon is ordained a presbyter, then he will have an orarion on his right shoulder, as if he has received the grace to serve and perform the Sacraments. 141. Why the orarion is called that, and also about the six-winged Seraphim and the fact that deacons, putting on the orarion, are likened to the Seraphim Orarion (ωράριον) is so called because it adorns (ωραίζειν) the deacon with grace and invests it with the splendor of the glory of God, for with the orarion, like wings, the deacon closes himself, adorning himself with piety and virtue, especially when he participates in communion, imitating those Seraphim who, being six-winged, as the Scripture says, with two wings they cover their faces, with two they cover their legs, and with two they fly, exclaiming: “Holy, Holy, Holy.” However, the six wings on the orar can also depict the Crucified, for the upper and lower wings are, as it were, the central tree of the cross, and the side wings are transverse. The deacons who depict the Seraphim are given from the bishop and the ripid; it symbolizes the wings of the Angels and the Cherubim and Seraphim themselves, because the Seraphim are also depicted on it - in the image of those who, in the times of the Old Law, overshadowed the icon case and the so-called Holy of Holies. For if the Angels were depicted when there was only a shadow of the truth, then all the more should they be present when the truth is revealed. And indeed, many Angels are present here, and many of our holy fathers saw them filling the church of God. So, the servants of the sacred altar wear the rank of angels. Moreover, there is no need to reject images of divine things, since they lead to prototypes. 142. What does it mean for a deacon to kiss the throne, the hand and cheek of the bishop and the deacons? Having handed the ripid to the deacon, the hierer commands him to kiss, firstly, the sacred throne, since he has received grace; secondly - the hand of the bishop, since through it he was ordained, and thirdly - the cheek of the bishop for the sake of love and unity in divine affairs, and also because both the one who gives spiritual gifts and the one who receives these gifts are worthy of love. Then the one ordained as a deacon kisses first the deacons, and then each of them kisses the orarion, showing by this and as if saying: through this gift I have united with you, I have become one in rank and have become one with you, of the same rank with you. They, without resisting, lovingly kiss him back as those who love their equal, as beloved and loving him in the Holy Spirit. Thus, the fully ordained deacon begins to serve, holding the ripida until the time comes for the offering of the Holy Gifts. Then he puts it aside because the service is over and communion begins. When the hierarch and the priests partake, then he, approaching with reverence, before any other deacon, takes the Divine Bread from the hierarch into the hands (as deacons usually do), and also partakes of the Cups before others, receiving such preference as someone who has recently been ordained and for the sake of the renewal of Divine grace in him. 143. Why does an ordained deacon continuously celebrate the Liturgy for seven days, as does a presbyter? For seven days in a row, he celebrates the liturgy with the priest, both in honor of the gifts of the Spirit, and in order to learn his work, and also so that the work of God does not cease at all during the week, which means our real life, which flows by week, during which we must continually do the work of God. For in the future life there will be one and unchanging day, and the accomplishment of the work of God will be one and unceasing. Saint Dionysius calls the presbyter a performer (which we have often mentioned), because he performs sacred rites: communion, baptism and prayers, although he does not have the gift of imparting the grace of the priesthood and cannot appoint another priest. 145. Why is a presbyter ordained at the age of thirty? First of all, the hierarch learns about his life and years. He must be at least thirty years old. That is why he is called a presbyter, that is, an elder, because he has emerged from youth and becomes like Christ in years. For Christ also began to teach after receiving Baptism and witnessing about Him from the Father in the Spirit, which was, as it were, His ordination from the Father, at the age of thirty, as the Evangelist Luke writes (Luke 3:23). So is the presbyter: he must be perfected over the years, because he is appointed as a priest of Christ, a teacher and performer of the Divine Mysteries. 146. Ordination of an elder Having received a certificate from the elders and being found worthy of eldership, the one being ordained is brought to consecration. But first, during the proskomedia, a second Lamb is prepared at the offering, which is then accepted by the hands of the one being ordained. Then, together with the serving hierarch, he serves, fulfilling the duties of an archdeacon: he reads the Gospel, having received the blessing, and during the great exit he carries the Divine Lamb on his head, as if completing the deacon’s service. When the Divine Gifts are placed and a cover is placed on them, that is, air, the bishop sits down and candles are lit, signifying the radiance and luminosity of grace. Then the one appointed for ordination, supported by the deacons, that is, by the rank to which he previously belonged, is brought by them to the sacred gates of the altar. In this way it is shown to everyone that he is still a deacon, accompanied by his equals. When they reach the gate, the deacons leave him, because he becomes higher in rank than them. Now two people receive him, until then they are higher in rank than him - from the elders, because he is entering their rank. Preceded by the archdeacon and other priests, he goes around the divine table and makes this procession three times. Thus entering the sacred face of the Angels, he makes this circumambulation three times in order to glorify the Trinity. By this he also calls upon the holy martyrs, just as he himself labored in Christ and labored in life for the sake of Christ. Finally, in this way Christ is glorified - the praise of the apostles and the joy of the martyrs who preached the Trinity of the Consubstantial, while She herself glorifies everyone. Having completed the rounds, the initiate is brought by the presbyters to the bishop as chosen and recognized worthy of Divine service and grace (as worthy as humanly possible). The bishop immediately stands up, for he does not teach the gifts of God carelessly, but always with readiness and joy. He seals the head of the person being delivered, establishing the beginning of the ordination as a threefold seal. Then the one being ordained, bowing both knees as a sign of submission and devotion, is consecrated to the highest degree. For, having previously received the grace of the diaconate and served in this rank, he is now appointed to the priesthood and performer of sacred rites, prayers, baptism and liturgy. In addition, he bows his head to the throne, which is a treasury of gifts. The hierarch, having laid his hand, which has the gift of communicating the Divine grace of the priesthood and is likened to the all-active and all-powerful, all-preserving and all-providing Hand, calls on Divine grace and from a deacon produces the one ordained to the presbyter. Then, having prayed that the grace of the Spirit may descend upon the one being ordained (while everyone sings three times: “Kyrie eleison”), the hierarch again seals the head of the one being ordained three times, placing a perfect seal. Then, after the first prayer and exclamation, after the petitions read by the first presbyter, and after the second prayer and exclamation, he raises the ordained one from the throne, thereby showing his divine ascension from the lowest to the most Divine and highest, as we said before, and entry into the most perfect order. By this action, the hierarch also means that Jesus, who descended from Heaven and became man, descended through the cross even to hell, and by resurrecting and ascending, he restored us and, restoring, he continually raises us up. So with every bow, kneeling and rising, we express that Christ descended and ascended and raised us, the fallen, up. 147. Why does the presbyter place his orarion, i.e. stole, around his neck? Then the bishop transfers the orarion from the left shoulder of the priest to the right, moving the back part of the orarion forward and thus, as it were, placing the person being ordained under the yoke. In this symbolic action, the initiate must see what grace he has received, namely, that previously he had the obligation to perform only one thing - to serve in the Sacraments, but now he is called to perform the Sacraments and to the priesthood in all its fullness. Thus a greater yoke and obligation is placed upon him to serve and care for the whole work of the priesthood. That is why he is girded a second time - as being called to serve a higher cause. 148. What is the symbolic meaning of a felony Then he puts on a phelonion (φαινόλιον), which is a white, sleeveless garment that covers the entire body. Its white color is a sign of purity, Divine radiance and glory, because God is light and dresses in light, like a robe. And Angels often appeared dressed in white clothes. It is sleeveless because it depicts the sackcloth in which the Savior was clothed when they mocked Him. The phelonion covers the entire body, from head to toe, as a sign of the highest Providence of God, which contains and preserves us. During the sacred rite, she rises from the sides with her arms, which serve as wings during a service worthy of Angels, and, appearing from under the phelonion, they express the action and power of God with which the priest performs the Sacraments. Thus, the hierarch first proclaims the person being ordained a priest when he takes the back part of the orarion from his left shoulder and transfers it to his right. In this case, both ends are in front, so that the so-called epitrachelion (επιτραχήλιον) appears. It means grace descending from above from the head, as David said: “Like ointment on the head... descending on the sweeps of a garment” (Ps. 133:2), and also the good yoke of the priesthood of Christ. Some see in it an indication of the suffering of Christ, when they dragged him to execution and He Himself carried the cross on His shoulders. For the priest is honored to perform the Sacraments of the Lord’s suffering. Putting the epitrachelion on the person being ordained, the bishop says: “Axios” (worthy). Putting on the phelonion that we spoke about earlier, the bishop also says: “Axios,” praying in such a way that the one being initiated is worthy, and testifying before everyone that he has indeed accepted these attributes of the priesthood as worthy. At the same time, the recipient needs to humble himself, for who is fully worthy of this? Those in and outside the altar sing the same, echoing the bishop. Then the presbyter is commanded to kiss the sacred throne, since it is full of grace and since the presbyter is consecrated to it; then - the bishop’s hand, since he was ordained by it; finally - the bishop himself as a sign of divine love and peace, and also because the cheek is an instrument of prayer, and the one who supplies and the one supplied are filled and worthy of love. That is why all the elders joyfully kiss the one being ordained as one who has become equal to them, thereby demonstrating love and unity with him. Following this, he stands in prostration at the side of the throne, praying silently until the veil is lifted and the divine kiss begins. Then he again, approaching before the other presbyters, kisses and again stands, bowing to the Divine throne and calling on the mercy of God. 149. About the fact that the ordained priest is given Divine Bread as a pledge and how scary it is When the bishop seals and administers the Holy Gifts by invoking the Divine Spirit, then the ordained presbyter is again called to him. Taking the second completely consecrated bread with his right hand, the bishop gives it to the ordained one, who folded his hands crosswise as a sign of Divine suffering and the fact that the hands of the crucified Lord were nailed for us. The bishop says: “Accept this pledge and keep it until the Coming of the Lord, for He will require it from you.” This is truly scary, for it shows that the presbyter becomes the organizer of the Mysteries of God and accepts for sacred rites nothing other than the Living Bread - Jesus and His priesthood. Christ Himself is entrusted to him as a pledge, and therefore the initiate must keep the priesthood and himself blameless, because it is chastity that the Lord Himself will require of him. 150. About the danger of performing sacred service carelessly What will happen to those who, having accepted the grace of the priesthood, under any pretexts and because of imaginary, not real reverence, or, more accurately, out of arrogance, do not care about the priesthood and carry out their work carelessly, only once, as if touching it, and then dealing with it as an extraneous matter? They will give an answer about their negligence if there was no obstacle to the service. And in this case, having repented, let them be completely removed from the priesthood. If there are no obstacles to priestly service, then let them do this work, because it is salvation for the world. So, the presbyter, having kissed the hand of the hierarch and departed with contrition, placing his hands with the Holy Bread on top of the throne and bowing his head over them, prays, remembering himself, and the hierarch who ordained him, and the entire priesthood, and the worldly people, and asks for the salvation of everyone, remembering the Orthodox - living and dead. For he holds in his hands the Lord Himself, and his hands are on top of the sacred vessels, and Christ in his hands is the Anointing for him, and for his hands, and for his head. The Latins have an innovation here too: at this moment they anoint their elders, as was the case in Old Testament times. Saint Dionysius does not mention such an action. Further, after bowing the head and praying: “Behold, Lord Jesus Christ,” the priest is called again, carries the Divine Bread and places it on the paten, since the time has come for the offering of the Holy Gifts. Then the hierarch lifts up both this Bread and the Divine Bread lying on the paten, for they are the one Body of Christ. And separately, as established, he performs the mysterious union in the Chalice of the Body and Blood, and communion. When the hierarch partakes of the Most Holy Mysteries, then, first of all the presbyters, the ordained one begins the Mysteries, receiving this preference for the sake of the grace of the Divine Spirit and renewal in Him. According to custom, having partaken of the Life-Giving Bread from the hands of the bishop and kissed his hand and cheek, and also having partaken of the terrible Chalice and thus becoming truly perfect, for the terrible communion seals the sacred act of ordination, he stands at the side of the throne and, taking the most holy Chalice in his hands, teaches the Divine Blood to the priests and deacons approaching it. Thus, he testifies that he was appointed priest to perform the Sacraments and that he received the authority and power to teach them to others. 151. Why do the newly ordained deacon and presbyter read: the first - the last litany, and the second - the prayer behind the pulpit? After the transfer of the Divine Gifts to the proposal, when the final prayer should follow, the newly ordained deacon reads the petitions, thereby testifying and showing the people that he has been appointed a servant of God and has received from Him the grace to make petitions and call the people to prayers and supplications and lift them up to God, which is a purifying and ministerial activity. So, having said sacred prayers, he, with the priest assisting him, calls out to the people: “Let us pray to the Lord,” at the moment when the priest begins to read a prayer to God. And the newly ordained presbyter lifts up to God that prayer which is called final and beyond the pulpit, showing thereby and testifying to the faithful that he has been appointed a priest and has become a mediator between them and God, and also prays for the people as having recently received this grace. In this final prayer, priests, kings and worldly people are asked for all blessings and peace from the Father of lights. But first he accepts the blessing from the bishop and then goes out, showing that he comes from the hierarch and was appointed by him. After prayer, he again receives the blessing, fulfilling the duty of obedience and, as it were, receiving a reward for the fulfillment of his sacred service. This is how an elder is appointed and ordained. If he is one of the monastics, then, having taken off his sacred robes, he dresses in ordinary clothes corresponding to his rank. Then, receiving the blessing from the bishop for everything, during the week he performs the liturgy daily according to the rules in order to learn his work and so that the sacred service continues continuously for seven days, symbolically meaning our entire earthly life, and so that, having served in our present life, we can achieve heavenly endless priesthood and direct communion with Christ. At the same time, as having received a great spiritual gift, he must, according to the number of spiritual gifts, for the same number of days, continually perform works of grace, as was said earlier. 152. About the clothes of deacons and elders ordained from the laity If the person being ordained is from the laity, then he dresses in the same clothes as the deacon, which serve as a sign of the priesthood. They are light or black (for the sake of reverence) and sewn like the already mentioned surplice. Such clothes are worn by readers, singers, and all priests, so that without sacred clothing they do not touch sacred objects or in order not to put sacred clothes directly and directly on worldly ones, intended for everyday affairs. 153. About sacred clothes: short phelonion and others So, just before initiation, the reader, having received a blessing, dresses in sacred clothes, which are black, for the sake of a feeling of humility and contrition, as already said, for this is a sign of grief. It is spacious and goes all the way down to the toes to commemorate reverence and love. He also girds himself, for he must serve. Such clothing is common to all clergy and, in the general understanding, is a royal gift out of respect for the priesthood, for it, as well as the special headdresses of clergy, was worn in ancient times by both kings and persons close to them. However, the reader has a special garment assigned to him by rank and called a short phelonion due to its appearance, or a linen surplice, symbolizing the beginning of the priesthood, and therefore short, and also meaning the cover of God. The phelonion can be scarlet, like the Savior’s scarlet, or white - as a sign of the purity of the priesthood and enlightenment from God. Deacons and priests wear clothes similar to those described, and headdresses - all with the image of a cross, for they are ministers of the Crucified One for our sake, and therefore all the more must wear this image of the Crucifixion on their heads. So we told you about deacons and elders. “We thank you, sir, that you opened everything to our minds and we learned about everything sacred that concerns us, and realized that there is nothing human in sacred objects. – And how can there be anything human in the affairs of God? Or what work of the Word of God is without reason or not according to reason? Or how can not everything be holy in the works of the All-Holy Spirit? That is why everything is divine, rational, and holy. And now we will begin to talk about the great grace of the educational rank of bishops. Let us consider it to the best of our ability, for the significance of these things also exceeds our understanding, since this is the greatest and most perfect gift of all our gifts, from which all talent and enlightenment truly flows; he is the foundation, beginning, source and root of piety and depicts and reveals Christ Himself. That is why everything done in the rank of bishop is much more perfect. We will say about him only as much as we can, and you apply your mind to our words - and from the very beginning you will see the height of this Divine order. Namely, everyone who is pure in life and abides in the Orthodox faith is allowed to seek other degrees of the priesthood: the seal of a reader, the ordination of a subdeacon, the ordination of a deacon and presbyter, and all the benefits and honors associated with these ministries. 155. That no one is appointed bishop without election But it is not permissible for anyone to seek a bishopric and it is impossible to obtain it without election and a council decision. Even if someone began to covet him for human reasons and outside the sacred order, he still could not be promoted to this rank without the sacred verdict of the Council. Therefore, we must monitor, as John Chrysostom says, whether anyone is coveting or wanting to obtain a bishopric unlawfully. Those who are elected and receive a positive decision of the Council must accept this dignity dispassionately, in an apostolic manner, or, better to say, in a godlike manner. For although the apostolic decision on the election of Matthias as one of the twelve, in place of the fallen Judas, came from the apostles, the beginning of the election was laid by the Savior, Who is the Author and Finisher of our salvation. Thus, He chose Andrew and Peter, John and James, Philip and Nathanael, and Matthew, and His other disciples, to whom He then said: “You did not choose Me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain” (John 15:16). And He called them fishers of men, the salt of the earth and the light of the world, judges of Israel and fellow thrones with Himself, shepherds of His sheep, having the power to bind and decide, priests, priests, teachers and evangelists. He also called and made them preachers of the Gospel and universal teachers. That is why those who are appointed bishops must be elected and ordained from Him, through His ministers. Or, better to say, if the election is accomplished as He pleases, then the ordination will truly be from Him and through worthy ministers for the benefit of His Church. Then the Divine ordination will be worthy. If not, then it will be done through the unworthy. And although we know that grace also works through such, it is not through the good will of Christ, who bestows grace from the Father in the Holy Spirit. And then it will lead to ruin, and not to the creation of souls and the Church. So, since the bishopric is exclusively the work of Christ and Divine, then initiation into a bishop must be carried out according to church laws. 156. About sacred decisions of the church and that all bishops, or at least three, must take part in them The first hierarch of the region, who symbolizes Christ, invites the bishops subordinate to him, who constitute, as it were, the face of the first apostles who received His grace and power from the Savior, and announces to them the matter. For it is God-pleasing and desirable when in such an undertaking everyone acts with one accord. And if all the bishops of the diocese are present, then good, because this is decreed by the church rules and to do this is the apostolic work and their commandment, since they were all present at the election of Matthias. If it is impossible for everyone to gather, then there should be at least three - in honor of the Trinity, Who is the creator and accomplisher of everything. However, it is necessary that others agree with them and cast their votes in this matter. This was the case during the Baptism of the Savior, when the Father and the Spirit testified about the Son. So it was during the Transfiguration of the Lord, when the Son, together with the Father and the Holy Spirit, testified about Himself: in the first case, by being baptized and giving grace, and in the second, shining with the Divine Light. That's why He said: “so that by the mouth of two or three witnesses every word might be established” (Matthew 18:16). So it was with the apostles. For three supreme ones were chosen from among them - Peter, John and James, the brother of the Lord, “honored as pillars” (Gal. 2:9). And the Savior Himself had Peter, John and his brother James as witnesses to the highest sacraments. So, when all or, according to circumstances, three have gathered, the first bishop commands them to sit in a sacred place and make an election, because divine deeds must be performed according to Divine command. The bishop himself does not exist during the election, which depicts that the God-man Jesus is not physically present here, but acts through His servants, endowing them with His authority. This is also done so that the bishop can then imprint the divine chosen one, revealing the image of Christ. But so that it does not seem that he does not contribute to the election, but it is clear that he is co-present and participates in it, he sends to them his locum tenens, chosen from the clergy subordinate to him. This is predominantly the case of Chartophylax 12. 157. That Chartophylax sits among the electing bishops That is why he sits among the bishops - not as a chartophylax (for neither he nor any other cleric belongs to their number), but as the deputy of the great bishop. He sits and asks the bishops in order, but he himself does not vote with them. For the opinion of the great bishop is that it is commanded to make an election, and then, after the votes are collected, this opinion will become, as it were, a Divine lot. Therefore, except for the bishops, no one casts a vote at the council. 158. About the fact that during election there is a prayer service When in this way the bishops gather together with the Chartophylax where the election usually takes place, three candles are lit in front of the divine icon of Christ - to the glory and image of the Holy Trinity and as a sign that She gives us all enlightenment, and especially this most perfect one. This is where the trikirium (three-candlestick) got its name, which is used at every sacred rite of the bishop and clearly expresses the perfect enlightenment inherent in it from the one perfect Trinity in the Three Persons. Then the first of the bishops puts on the epitrachelion, depicting, as we said, the highest grace, and having bowed three times to the east to God in the Trinity, he glorifies Him. For in such great and divine matters we must begin with God, as we have been taught, and first of all glorify Him. Starting from God and with prayer, attract the grace of the Holy Spirit to yourself and thus begin the divine work. Therefore, all those present, having made a prayer, call on the Divine Spirit to come and dwell in them. Then, they sing the “Trisagion” angelic hymn and the prayer “Our Father”, which the Savior gave us, and everything else befitting the Sacrament, especially “Blessed art thou, O Christ our God,” in honor of the apostles whom Christ chose and through whom in the Holy Spirit he captured the universe. And again: “For you have come in the midst of Your disciples, O Savior,” in order to receive through them the divine peace of Christ and so that just as the saints agree and are united in Christ, so they too could peaceably and in agreement make the election of a bishop and cast sacred votes. And so the bishop makes fervent prayer, first burning incense as a sign of the coming of grace, and remembers the kings as defenders of the Church, and the archbishop as the source of enlightenment in Christ, who sent the Spirit to the apostles in the form of fiery tongues. He prays for the divine priesthood and the brotherhood of bishops as equals in grace, co-conspirators and co-bishops. Having then made a release with thanksgiving to God, he asks for the prayers of His holy Mother and His apostles, through whom the grace of God is communicated, and the prayers of all the saints, so that divine mercy may descend upon them, prays for their brothers, and they give forgiveness to each other according to the commandment, which commands us to pray for each other. After this, everyone sits down to cast their votes. The bishops sit on the right and left - not on the pulpit, but on small benches, because there is no archbishop in the assembly, and in the middle the chartophylax sits, in the same way, but slightly higher, since he takes the place of the archbishop. He asks each of the bishops in turn, starting with the first, for their opinion. When they come to an agreement regarding one person who is worthy of the hierarchy, his name is written down by the chartophylax or the serving scribe, who is present here and sitting below, in a document prepared for this purpose. When recording the name, only the bishops and the chartophylax with the attending scribe are present, so that the conversation of those conferring remains secret. If everyone agrees in this way, then all this is the work of the Holy Spirit, but if disagreements are revealed, then although this is not good, since election is taking place here and those who choose are people, then in this case the majority has the power and voice, according to the rules of the church. 159. That those elected must be included in the document in the order in which they were elected, and not by degree or rank When three godly men are chosen from among many, or from all, and approved - for the glory and sign of the Trinity and are recorded in the order in which they were chosen, then the first chosen one is appointed first of all, no matter what rank he may be in, and the second chosen one is appointed after him, also the third - in the order in which this was accomplished by grace, for here preference should be given not to degrees and ranks, but to virtue and the most worthy. For votes are cast for them for the sake of their business qualities, and not for the sake of their position, even if they have no virtues. Thus, priests are often preferred to bishops, and reverent monks or even lay people are preferred to priests. Therefore, justice requires that the first chosen one should be placed first. After the names of the chosen ones have been written down, the bishops stand up and their opinion is conveyed by the chartophylax to the archbishop. 160. About the bishop to be elected and present at the council You need to know that when, during the election, it becomes necessary to appoint one of the bishops from one city to another larger one, and he is present at the meeting of the electors, then, at their proposal, he leaves the meeting. And only when he comes out are opinions about him given. If he turns out to be worthy, then, having been elected to high service, he is appointed. Thus, from here we can see that preference should be given not according to degrees, but according to virtue, and that those elected first, second, third should be written down in this order, for Divine grace thus favored through the dispassionate unanimity of the bishops of Christ. Therefore, the preference for ranks and degrees is an innovation, because it did not exist before, as we have seen after careful research. Next, the bishops, having cast their votes, leave. The archbishop, having received votes, reflects on the elect, and whomever his choice falls on, moved by the Holy Spirit, he approves and appoints to accept the bishopric. 161. About the fact that the opinion of the archbishop is, as it were, a Divine lot Look how great is the divine mystery of dispassion and grace in those who try to accomplish the works of God in the Church divinely. During the election, the archbishop is not present, maintaining the purity of the election - as long as everything is done in good faith. Of course, he can be present if necessary, but usually he does not. When the electors leave, then, again for the sake of impartiality, one great bishop chooses the most worthy, making a decision as if receiving a lot from God. So, if everything is done with a clear conscience (which I hope for), then how can one not recognize the will of God at the end of the matter? 162. That when the elected do not wish to accept the bishopric, new elections are called So, the first elected, appointed and consenting to the election, is consecrated as a bishop. If he does not agree, then the second or third. If they don’t want to, then they are chosen again from others using the same procedure. The one who agreed from among them and submitted to the election comes to the great bishop and announces that he agrees to accept the will of the Church, and, bowing, promises to fulfill his work. This is already a spiritual pledge, for just as one who gives a word to people is considered unworthy if he does not keep it, so even more so is one who gives a word to God. The newly chosen one is then commanded to go and prepare. 163. About how naming is done Naming is the beginning of pledges and mutual obligations. A special day is appointed for him, the whole Church and all ranks gather together, for before God as a witness, before His Angels, the saints and all the faithful people, the chosen one should accept the Church as his bride, so that the Bride of Christ becomes his bride, for whom Christ gave His blood and soul as a pledge and atonement and taught us that shepherding spiritual sheep and taking care of it in every possible way is a sign of love for Himself. So, when the whole Church has gathered, the one destined for the naming enters the interior of the church and the sacred altar. Then, when everyone lights candles as a sign of divine joy about the Church being united with a perfect husband, as well as for the purity of her groom and for the Light given by God, then the chosen one puts on the stole as a symbol of the highest grace and the phelonion as an image of light and purity. 164. About the fact that even during naming there is a prayer service, burning of incense and consecration After the newly chosen one pronounces the praise to God, the prayers “Trisagion”, “Our Father” and all others appropriate to the moment are read, because a divine work is being accomplished and it must be preceded by God and prayer, sanctifying and leading to Him. At the end of the prayer and the dismissal, the chosen one stands before the terrible altar, in the sacred gates of the altar, and those sent from the archbishop, standing with candles in their hands in the middle of the church and looking at the church, or, better to say, at God, pronounce the words of naming, namely: “The Most Holy Archbishop and his sacred council name your priesthood as the bishop of such and such a holy Church.” After listening to them, the betrothed gives an appropriate answer. Firstly, he thanks God for being worthy of what is now happening to him; secondly, he thanks the archbishop and the Holy Synod, who elected him as a minister of this matter and deigned to bestow such an honor; thirdly, he prays that, through the grace of God and the prayers of those who have chosen him, he may serve Him worthily and pleasingly to God. Thus, he becomes the bridegroom of the Church, which is entrusted to him before the throne and tomb of Christ, before the holy Angels and people. The one who is appointed bishop expresses his consent and, having accepted the Church, undertakes to take care of it and provide for it. After this, everything necessary for the ordination is prepared. 165. On the ordination of a bishop When Sunday arrives, all the bishops who participated in the election gather in church. The archbishop also comes to perform the ordination together with them, or, better to say, Christ Himself, through them performing the Sacraments that He commanded. All clergy and laity also gather. Before the start of the sacred liturgy, a dais is placed in the middle of the church, on which the great bishop sits on the throne, and lower down on both sides there are other thrones on which the bishops sit. 166. About the confession of faith and the first sealing Then the singers come out, bow to the first great bishop as representing the Savior Christ and magnify him three times, saying: “Ipolla these, despota” (for many years, ruler)! – rejoicing in this divine work and praying for the continuation of his life and ministry. Then the other clergy, one by one, do the same and become in the order prescribed by the charter. And finally, the consecrated bishop comes out, preceded by the clergy and Chartophylax himself as an authorized person and from the very beginning serving in this matter. 167. What do the three rivers, the city and the eagle depicted on the floor mean? The chosen bishop, having passed three rivers, drawn on the floor with chalk and signifying the gift of teaching to which he is called, stops over the city, also drawn and signifying the bishopric. At the top of the city is an eagle, signifying purity, Orthodoxy and the height of theology. This was also depicted under John the Theologian, the disciple, virgin and confidant of Christ, “the son of thunder” (Mark 3:17). Therefore the eagle is surrounded by radiance as signifying theology and grace. So, standing over the city, the chosen one pronounces his confession, testifying to the truth of what he will say, and reads the sacred Creed correctly and as it was composed by the fathers. He also reads other things from the confession of the Orthodox fathers, including the fact that he did not buy the bishopric, but honestly achieved it, and that he will govern his flock purely and impeccably. Finally, he reads out his own signature, with which he seals and confesses everything that has been said, testifying that he will preach to his flock the same Orthodox teaching that he has just professed, and will preserve it to the end. 168. About the first sealing with the sign of the cross After all this has been accomplished, the consecrated one steps on the image of an eagle - a symbol of theology and the height of teaching. Then, he bares his head with the help of the chartophylax, for the chosen one must receive grace on his head, and this also expresses that his head is Christ and his archbishop, from whom he receives ordination. Then he bows his head as a sign of submission and acceptance of the grace of Christ in humility. And when the chartophylax, holding the person being sealed by the neck, says: “Command,” the bishops stand up, and the archbishop, standing on a dais, extends his hand from above and, sealing the person being ordained, says: “The grace of the All-Holy Spirit, through our measure, will guarantee you to be a bishop” (or metropolitan such and such), - and so on, and in the end he creates a cross in a sign that it is not he himself, but through him, who ordains the initiate who is ordained by Christ. Meanwhile, as the singers sing: “I have fulfilled these, despota,” for we must pray for the granting of God’s grace to us, the chosen bishop ascends to the dais, kisses the knee of the seated archbishop, bowing to him, as a sign of submission before God, and his right hand as the one who ordained him, as well as his cheek, for the sake of love and unity in Christ. Then approaching the bishops who elected him, he kisses them on the mouth as he is already beginning to be equal with them and honors their lips, who chose him, and, moreover, in the name of love and peace in Christ. After this, stepping again onto the image of the eagle, he bows his head. When the chartophylax says: “Command,” the bishops and the archbishop himself rise again, who, stretching out his hand, proclaims: “May the grace of the All-Holy Spirit be with you,” seals him and releases him. 169. That naming is an agreement, a mutual obligation and a pledge, and that the delivery of this pledge, The divine marriage gifts and pledges of grace are confession, sealing and kissing. Thus, the one chosen as a bishop has already received pledges from the Church and has become a perfect bridegroom, receiving this seal instead of a ring, performing a dispassionate and sacred kiss, or, as St. Paul says, kissing with a holy kiss and already receiving the Church with his hand. Therefore, what is done at the same time is light, like the magnificent pre-nuptial and marriage gifts, which are faith, the true, impeccable and right confession of God and the promise to preserve the Church entrusted to him in love, peace and the inheritance of salvation. However, the ordained one is not yet her perfect husband, has not yet become one body with her, and therefore he is preparing to become one, and not in an ordinary and simple way, but as if at the marriage of the great and pure Bridegroom of Christ, Who, having handed over to the Church a bright pledge - His Blood, made her His Bride, He Himself being immaculate and pure, Who, who was previously a harlot, made her immaculate; He made the one who was naked beautiful, the unclean one clean, and the wicked and shameful slave a queen. After the start of the service, the first bishop himself begins the Divine Liturgy and makes the first entrance - as is customary - with the bishops and priests. 170. Why does someone elected as a bishop put on an epigonation and not leave at the first entrance? The one elected as a bishop stands in the deaconium, dressed and adorned with an epigonation (i.e., a club) as having already received the pledge of the most pure Bride - the Church. It was received by the newly elected as a sign of Christ’s victory by the power of the Cross, accomplished by Him in immaculateness and purity. The new bishop also received the pledge of the Resurrection of the beautiful Bridegroom - Jesus Christ our God. All this is what the epigonation means, hanging at his belt, like a sword, depicting the cross and resurrection, and demonstrating victory over death, for this is the meaning of what is inscribed on the epigonation. However, at the entrance, the ordained one does not leave himself, but, as one preparing to enter into a multi-honorable marriage, he is introduced especially and with honors, which, in fact, constitutes his entrance. He is led out of the deaconium and, with the deacons preceding him and the two presbyters holding him, through the right side of the church and the sole reaches the altar. Here the Sacrament of Divine Marriage is performed, which occurs as follows. This spiritual marriage, or ordination, takes place after the first entrance, as happened from the very beginning, for when the Master became incarnate and suffered for us, resurrected and ascended into Heaven, which is symbolized by the first entrance, after that the Holy Spirit descended, Who ordained the Savior’s successors and revealed them as co-thrones with Him. Therefore, even now, when the bishop, together with the others, enters the sanctuary, as into Heaven, and before they ascend to the co-throne, as to the heavenly throne, then the one being ordained is introduced and consecrated. Thus he becomes co-throne with them. This ordination takes place after the Trisagion hymn - the angelic song, the consonant singing of those above and below, and after the seal of the trikiria is completed, at the foot of the sacred throne, and not on the throne. For the Lord descends to us, wanting to sanctify and exalt us. 171. Why is the one elected as a bishop brought to the holy gates by the presbyters? The one being ordained by the presbyters is brought to the holy gates because although he has become the perfect groom of the bishopric and has received the seal of pledges and the kiss, he has not yet become his betrothed, has not yet received the Tsar’s daughter, to whom he became the groom, has not yet been united with her, and has not become her husband, and has not received her as his wife, and has not become one with her in spirit. For all this is spiritual and there is no place for the fleshly here, since he gives birth to children from her, “who are born not from carnal lust, nor from the lust of men, but from God” (John 1:13). 172. Ordination of a bishop So, he is brought to the holy gates by the presbyters, and introduced inside the altar by the first two bishops as witnesses of the matter, and also because he enters into their rank. He goes around the sacred throne three times, with a sacred accompaniment and accompaniment, singing songs of those celebrating and triumphant in the Spirit and calling the holy martyrs to rejoice along with everyone. It is also sung: “Glory to Thee, Christ God, praise to the apostles, joy to the martyrs,” for the Consubstantial Trinity is the preaching of both the apostles and martyrs. After this, the person being ordained is brought to the great bishop at the foot of the sacred throne - as if a solid stone is being laid at the foundation of the Church. The song “Glory to Thee, Christ God” in Constantinople is not sung at all during ordinations, but in the Thessalonian Church this song is sung after the double exclamation: “Holy Martyrs...” This is true: for there (in Constantinople) only the martyrs are called to rejoicing, but here (in Thessalonica) the Savior Himself is glorified - one of the Persons of the Trinity incarnate and glorified the Trinity Itself of the Consubstantial One. Then, when all the divine bishops surround the one being ordained and touch him as co-ordinators together with the first bishop, then the first archbishop places the first seal on the head of the one being ordained, which is the beginning of ordination. Then the one being ordained bows both knees at the foot of the throne and bows his forehead to the sacred throne, since he himself edifies his flock on the basis of the teachings of the prophets and apostles and because he receives grace from the heavenly God. And the altar is like the throne of God Himself, and the hand of the bishop is like the hand of God. And so, when the bishop’s hand rests on the head of the one being ordained, like a wing, which means a dove - a symbol of the Holy Spirit, then the bishop loudly proclaims over the ordained: “Divine grace,” and so on. When “Kyrie, eleison” (Lord, have mercy) is sung three times, a second seal is placed on the head of the person being ordained. 173. Why does the Gospel rely on the head of the person being ordained? And immediately the Gospel is revealed, which is, as it were, Christ Himself and through Him His Church. Open, it rests on the head and neck of the one being ordained. This action means that he, having become the head of the Church, has Christ as his head. And he must know this and have all the knowledge of Him as far as possible. That is why the Gospel rests on its head - the dominant part, in order to enlighten and arrange the mind, the word, and feelings according to Christ, and bow the neck under the light yoke of Christ and not do anything contrary to His will. For the one who is ordained through the Gospel takes on the head and neck the very Church of Christ. So, when the revealed Gospel is laid down and the sacred writings rest on the head of the dedicatee, the bishop says the first prayer: that our Master and Lord God, who has ordained in the Church, firstly, apostles, secondly, prophets and, thirdly, teachers, and who has called the ordained to the rank of bishop, by the hand of the ordaining bishop and other co-bishops, by influx, and by the power and grace of the Holy Spirit he strengthened the one being ordained, just as he strengthened the apostles and prophets, whom he anointed as kings and sanctified as bishops; so that the Lord, having preserved his bishopric immaculate and adorned him with all kinds of piety, would reveal him to the saints, so that he could pray for what was necessary for the salvation of people and so that God would hear him, which is truly the greatest gift. And truly, this sacred prayer communicates the greatest gifts, investing the one ordained with the power of the apostles and prophets, which is why bishops have apostolic and prophetic gifts. Anoint him, says the prayer, like kings, because kings were anointed with oil and the Spirit, and are now anointed by the Church; because bishops are anointed with grace by authority from the Spirit and being led by Him. Make them, says the prayer, rulers of the earth and sanctify it, like bishops, like the Old Testament Melchizedek, Aaron and Samuel, and like the apostles and hierarchs of New Testament grace. Thus, the initiate is placed above the law, so that he enters the highest sanctuary, sacrifices the living Lamb and propitiates God for all, and so that he is sanctified so that he can enter the Holy of Holies, and truly perform the holy Sacraments, and himself remain an immaculate priest of God, and so that he will be adorned with all piety and, finally, appear holy, filled with holiness and God's grace. 174. Why is the bishop called “holy lord” That is why the bishop is called this way and is given greater holiness, because although the priesthood belongs to other priests as those who are sanctified in the Spirit of grace, it belongs to him primarily, as one who is ordained in the Holy Spirit. The bishop, anointing the king, also calls him a saint and, for the sake of anointing, calls him holy myrrh, with which all believers are anointed, and therefore are called saints. The Apostle Paul says: “holy brethren, partakers of the heavenly calling” (Heb. 3:1). The ordaining bishop speaks of the bishop, asking God: “Show him to the saints,” and thus, through prayers, ordains him as a saint. The laity who are anointed with myrrh do not have the gifts of the priesthood or the gifts of apostles, prophets and teachers, and therefore are called saints only because of their anointing with myrrh. The bishop, along with these gifts, through the prayers of ordination, receives the gift of holiness and, even more, the right to be heard by God, which he asks for in the name of the salvation of people. Having said: “Show him to the saints,” the ordaining bishop exclaims: “For holy is Thy name and glorified is Thy Kingdom,” because there is one God by nature and is glorified, because He is the sanctifying and glorifying one as one King and Bishop. After the exclamation, the ordainer glorifies the Trinity, Who accomplishes everything and from Whom these gifts come. The invocation of the Trinity, as at baptism, is performed here, as well as during all the sacred Sacraments. Then the first of the concelebrating bishops read the usual petitions: about the heavenly world and the salvation of all, about the archbishop as the performer of the divine work, about the work of his hands (that is, about the ordination and the one being ordained), about the pious kings and about all believers. The other bishops answer: “Lord, have mercy” (Kyrie, eleison). By this they testify that the hierarch is consecrated by everyone, that they agree with the ordaining archbishop, that they pray and ordain together with him, and that they also count the one receiving ordination among themselves. This is done only at the ordination of a bishop, because with such a greatest gift and influx of the Divine Spirit, all believers must be remembered so that they receive mercy, salvation, and grace. The archbishop, holding his hand on the head of the one being ordained - which signifies the protective and providential grace of God, the influx, action and overshadowing of the Holy Spirit, or, better to say, the infusion of grace in the one being ordained - immediately after the first prayer, he pronounces the second. His hand is constantly on the head of the initiate - this means that whatever he prays for, everything will be accomplished and he will receive everything. And how amazing is the prayer of the archbishop: “Lord God, for the sake of the weakness of human nature, which cannot endure the manifestation of the Divine, through Your economy you have appointed teachers servile 13 to us, holding 14 Your throne!” O sacrament! Man receives the authority and power of God and is worthy to sit on the throne of God Himself. Oh miracle! Since, the prayer asks, human nature cannot bear the nature of the Divine - descend. For only then was our flesh completely united with God when it was accepted by the Word. And only the Virgin, His Mother, took into her womb the Incarnate Word Himself when she gave birth to Him. Therefore, She is the most honest of all after God. And we - by the same terrible dispensation - have been awarded such a greatest gift - the bishopric of Christ our God. You yourself, says the prayer, accomplish this too, having become the builder of hierarchal grace. Here he is called the builder of the greatest work, and therefore must be both faithful and wise to the proper degree. Make Christ an imitator of Your true Shepherd, who lays down his life for Your sheep. So he is called a shepherd, or, more precisely, he should be a shepherd, like Jesus Christ, and devote all his strength to the care of His verbal flock. O great gift! But it is also a great duty! The shepherd is obliged not to spare his life for the sheep of Christ, as he was appointed through the laying on of hands as an imitator of Him and a shepherd similar to Him, as able to perform all His Sacraments through Him in the Holy Spirit. Further, the prayer says: a leader of the blind, that is, a leader of those who are unfaithful to the faith; a teacher of the unreasonable, that is, of heresies possessed by foolishness, in order to lead them to Orthodoxy or those who sin - to repentance. And may he be the one who punishes the rebellious and daring. And - a teacher of true knowledge to young men, a light in the world, like the apostles, who were the light of the world and so called by Christ, were a living light, or, in the words of St. Paul, a light in the world, containing the word of life. And finally, it is said: so that, having managed the souls entrusted to him well (for this is the main thing), he would promote and promote their salvation. So, if souls are entrusted to him, then his duty is great. But God will also give the greatest grace to those who struggle and will honor them with a great reward. For don’t you see how much higher than any other reward for the work of God is the reward for the work of the bishop? Which one is it? Which You have prepared, they say, for those who labor in preaching Your Gospel. This is the duty of asceticism, and moreover, in the preaching of the Gospel, and those who strive in this are, as it were, ascetics. Who fought in this feat? First, the Savior Himself, who testified to the truth and made a good confession that God is His Father, and He is the Son of the Father. Then His apostles labored. Therefore, the bishop, as one who strives well for the Gospel - whether in exploits and labors, or in blood, or in temptations, persecutions, or being insulted, or by zeal for the faith, or by mercy, or by other divine deeds - will be together with the apostles and with Christ as having received His and their grace and as one who must be glorified with them. Having finished the prayer, the hierarch proclaims and glorifies the power and mercy of the Son Himself incarnate for us, His Father and Spirit, by invoking the Trinity, confirming what has been said and raising the one ordained to perfection. Therefore, with these words, he captures his head as a sign of perfection. Then, picking up the holy Gospel, he places it on the throne, because the ordained one has already received and has the grace of God and is all the Gospel and the divine instrument of the Gospel of Christ. 175. What does the omophorion signify? Then, as having been appointed shepherd of Christ’s sheep and having become by grace the image of Christ, the archbishop adorns the ordained one with an omophorion, which means the incarnation of the Savior, thereby blessing him. Kissing the one being ordained, he places an omophorion on his neck and exclaims: “Axios” (worthy), and this is sung three times both in the altar and outside the altar as a sign that everyone believes in this grace, confirms it together with the heavenly ranks and greatly rejoices in it. The omophorion clearly symbolizes the incarnation of God the Word, as well as the fact that He, having found us like a lost sheep, placed us on His shoulders, having clothed ourselves entirely with human nature, uniting it with Himself and deifying it, and brought our received nature for us to His Father by the Cross and death, resurrecting and ascending us. That is why the omophorion has crosses on it, comes from wave 15 and is placed on the shoulders of the bishop. In other cases, it lies on the shoulders both in front and behind, but now it only seems to lightly touch, like a divine “yoke” (Matthew 11:30). The person being ordained takes it around his neck and after a little time removes it while reading the Gospel. 176. Why does the bishop remove his omophorion during the reading of the Gospel and during the performance of Divine rites This is done to show submission and submission to the Savior. At this time, the bishop does not dare to put on an omophorion, thereby testifying that the Incarnate, Suffering and Existing One Himself speaks when His words are read. The bishop, removing his omophorion, seems to announce: “I am a servant and servant of God and have accepted this sign of His grace, the sign of Christ’s incarnation, life and death. Therefore, I do not dare to put on it, worn before me, but only to look at it in order to remember the Savior Himself and tremble at such a wonderful task as reading the Gospel and sacred rites - from the reading of the New Testament to the offering of the Divine Mysteries. He does this for the reason mentioned earlier, for this sacred act is the work of our Savior Himself, Who Himself, through us, the priests and His servants, is the Bringer and the Bringer. At the beginning of the liturgy and during the offering of the Divine Bread, during ordinations and other sacred actions, the bishop always puts on an omophorion, placing it on his shoulders and neck. 177. What does the word axios mean when proclaimed about someone being ordained, as well as kissing the sacred throne and the first bishop on the right hand and cheek, and the others on the mouth? Having accepted the omophorion from the first bishop, the ordained one puts it around his neck, and then axios (worthy) is proclaimed, for he has become worthy before God, is known by Angels and people and must behave worthy of this work. Therefore, he accepts the word axios as if it were a prayer to be worthy. Then the hierarch kisses him as his beloved, for the sake of the great gift of grace and as one who has become equal to him through this gift, as sanctified in Christ and united with him. And the ordained one, having kissed the sacred throne, honoring it as a place of grace, on which he received dedication and ordination, kisses the right hand that ordained him as also sanctified, and blessed, and having the power to communicate grace, and performing the Sacraments in the Holy Spirit, teaching blessing and communicating Divine gifts, the right hand through which he himself was ordained and promoted to bishop. In addition, he also kisses the hierarch’s cheek as part of the gift of speech and prayer, as well as for the sake of love and unity. For he, too, lovingly accepts the grace of the one who imparts it, and just as truly loves and honors him in Christ, the only beloved, as he himself is loved and honored. He also expresses by this that he does not give a false kiss, like Judas, and does not bury her on the cheek, like the deicides, but, on the contrary, he honors her and recognizes her as holy and most kind. He shows that he is now in the same rank with the hierarch, although subordinate to him. Submission is expressed in the fact that he kisses his hand and cheek, but not his mouth. He kisses other bishops on the mouth as equals to him in rank and dignity. And they, for their part, kiss him as one united with them, as the most beloved, as one who has received Divine grace, as an equal, rewarded with gifts equal to them in everything, as a lover and loved one, like-minded, and cooperating, and co-serving with them in divine affairs. 178. About how kissing is performed at the ordination of the patriarch Therefore, during the ordination of archbishops, that is, patriarchs, the ordained patriarch does not kiss the ordained person on the hand and cheek, but, having first kissed the divine throne, ascends to its foot and kisses as is customary. Moreover, the one who ordained him, having first kissed the sacred throne - the source of sacred actions, then kisses the hand of the ordained patriarch as having become the first in the Divine Spirit and the patriarch of himself and the rest, as well as on the mouth - for the sake of unity, or on the cheek - as a sign of submission. The other bishops who participated with him in the ordination act in a similar manner. 179. About the rank of patriarchs, archbishops and bishops Although there is one grace, and one power, and one rank of episcopacy - and all this is from God, the first and only Father and Bishop, yet the rank itself, like any other, has in itself both patronymics, and sonships, and unequal gifts. So the Godhead is Father, Son and Holy Spirit. And although the Trinity is consubstantial, only the Father is the First Cause. The Son and the Spirit are subordinate to Him in everything, despite the fact that the will, movement, and power of all Three Persons are one. From the Trinity comes all deanery, both in the world above and below. Therefore, each of the higher ranks contains the highest, middle and lower degrees, and between them there are teachers of teachers and fathers of fathers. 180. Against the Latins that in the Trinity only the Father is the First Cause and that therefore other principles are unacceptable in It In the same way, in the Unmerged, Eternal, Consubstantial and Equally Honest Trinity there is an order of rank, as we have already said: the Father is without beginning, and the other two Persons come from Him: one Person, the Son, is born, the other, the Holy Spirit, proceeds, while the Trinity is indivisible and Its essence and power are one. And from Her comes all fatherhood, as the Apostle Paul says, and every order, both in Heaven and on earth. Since we, with God’s help, have considered this, we will briefly tell you how the ordination of a patriarch is performed. Namely, how the patriarch is appointed: firstly, if he is one of the bishops and, secondly, if he was not in the rank of bishop. But first let us finish what concerns the bishop. After the sacred kiss, when the hierarch, having first kissed the sacred throne, ascends to the co-throne, as if Christ had been ordained into Heaven, having kissed the hierarch, he ascends there and stands at his right hand, receiving primacy among other bishops as recently ordained by grace. However, after the commemoration of the kings and the first bishop, he stands next to the other bishops as also a subordinate. 181. What does it mean to teach peace during the reading of the Apostle and why does the ordained one receive a blessing from the first bishop in order to teach peace When the bishops and priests sit down, before the Apostle is read, then the ordained one comes up and receives the blessing from the archbishop in order to teach peace to the reader. This teaching of the world is a sacred act and is performed as if from God, and the ordained cannot do this without the permission of the true bishop - in his church, and, moreover, in his presence, the first bishop and archpastor. So, through the blessing, the ordained one receives permission and, after reading the Apostle, teaches peace to the reader, thus occupying second place after the archbishop, for the archbishop himself usually teaches peace before the Gospel. And so the Divine Liturgy is performed further, during which the ordained bishop is the first to pronounce the exclamation after the prayer of the catechumens, and other prayers in order. 182. About the fact that the ordained one partakes of the Holy Mysteries first, and how the communion is performed During Divine Communion, the ordained one is the first to receive the Divine Bread from the archbishop and partake together with the archbishop. Then he teaches the Archbishop the Divine Blood from the sacred Chalice, and he teaches it to him, for although the Divine Gifts are taught to each other by God’s love for mankind, He alone is the one who acts through everyone and is taught. So, the first and those closest in dignity participate in the communion of the Good, for everything is kept in order and nothing happens without order. After Divine communion, the archbishop teaches everyone the Divine Bread, breaking it according to the example of the Savior. The ordained bishop, having accepted the Divine Cup first of all, teaches it to suitable bishops and others. Then, having washed his hands, he, by order of the bishop, shares the sacred antidoron for the people, appearing before the people and testifying that he has already been ordained, and teaching consecration to everyone along with the antidoron. 183. About the fact that the ordained person is seated on the throne after ordination, which indicates his confirmation on the church pulpit Then the ordained one, having taken a certain place near the proposal, is seated on the prepared bishop's throne as a sign of the enthronement of his Church. In former times, this action was distinguished by magnificence, as now - the enthronement of the patriarch. Namely: the bishop was seated on the throne at a meeting of the bishops of the diocese, who performed this act according to the letter of the archbishop. Nowadays, this has been abolished after the temptations, turmoil and raids of the barbarians that befell the Church and is carried out only in one Great Church in the following way. After preparing the throne on which the archbishop usually sits, and the usual decoration, and after reading the prayer and the Trisagion, in the presence of all the archbishop's servants with candles in their hands, the first or second of the priests three times places the ordained bishop on the throne, just as the priests seat the patriarch, exclaiming: axios. Then, while he sits on the throne, the pious kings, the archbishop and the ordained one himself live many years, and then they dismiss him. The people, as well as the priests, approaching, kiss the hand of the ordained one and receive a blessing, flowing in with faith, because the newly ordained one is completely cleansed and enlightened, and grace from the newly ordained one is poured out more abundantly on those who receive it from above. At this time, he can freely give a blessing, even if he were appointed bishop of another city, for he has such permission as he was recently ordained. Then he also receives a mantle with sources as a teacher, which happens when reading the prayer: “Thou hast received Divine grace from Heaven,” because grace is poured out to us from Heaven. He also receives an encolpius (εγκόλπιον), or panagia, as a Divine pledge as a sign that he represents Christ and the first bishop in Christ, that he has become the bridegroom of the Church of Christ and during this marriage has all the freedom to bless and pray, like the true bishop himself. But, however, he does not have the right to ordain, and he blesses with such freedom only on this one day. 184. Why does an ordained person go to a city and bless it? Then, after the meal, mounted on a horse, he rides out into the city, accompanied by his retinue, seals everyone with the sign of the cross and blesses, sanctifying the city with this seal and praying for it as a newly consecrated bishop, communicating to it the newly poured out Divine grace and through grace teaching sanctification. 185. What did it mean for a newly ordained bishop to come to the Tsar and pray, and how it was done in former times Then the newly installed bishop, as having boldness and strength before God, was sent by ordination to the king to pray for him and, at the same time, as Christ of the Lord, anointed by the Spirit, to bless and strengthen with his prayers Christ of the Lord, anointed with myrrh. To do this, having come to the king, he prayed for what was necessary for the salvation of the monarch. The ancient custom was as follows: a referendar 16 was sent to the royal palace along with the archbishop and, upon receiving permission from the pious king, the bishop entered. Then, upon the deacon’s exclamation: “Let us pray to the Lord,” he read the prayer. Then, as it is written in the life of Saint Amphilochius, after preparing the censer (and now the 17th patriarch does this on the fifth day after installation), the bishop took the censer and burned incense on the king, imparting to him Divine grace and sanctification. The king bowed his head, as they say in the life of Saint Ambrose, and the bishop gave him a blessing as newly ordained, and sanctified by the Spirit, and able in Christ to bless and sanctify. Then he kissed the king on the mouth for the sake of peace in Christ, love and sanctification, for the bishop is holy from the communion of the Mysteries and ordination. He did this also as having fellowship with the king by ordination, for a pious king is holy by confirmation, and a bishop is holy by ordination. Many of the pious kings gave gifts to the bishop as one who had prayed for them and honored him as one who had been sanctified. For example, Constantine the Great honored not only Saint Sylvester, but also almost everyone present at the Council. He honored them and rewarded them with gifts, expressing respect for their suffering for Christ. 186. About the fact that an ordained bishop kisses three times, and how each of them occurs The ordained bishop, having given his last kiss to the council of bishops and taken his place, no longer, according to the charter, has the need to perform other actions in relation to the council, but from that moment he takes care of the needs of his Church, and also takes part in sacred affairs, appearing to the council either himself, if necessary, or by invitation. Kissing the ordained person, in addition to what is done at the altar, happens three times. Firstly, after the naming, when he became the bridegroom of the Church, which was entrusted to him. Then the one being ordained is brought to the bishop, who is seated, and the other bishops sit on both sides of him. The one being ordained bows three times and kisses the knee, hand and cheek of the patriarch, and the other bishops sitting in front of him, for he is not yet a bishop, on the mouth. At the same time, they do not use fragrances, i.e. incense and rose water. At their command, he sits down, but not on the episcopal throne, but in some special place, which is located below, showing by this that he has just been elected by the Church and has received the firstfruits of betrothal, that he is not yet her husband or betrothed to her. Therefore, by expressing only preliminary obligations and showing only the beginnings of pledges, he shows feelings of friendship towards the friends and brothers of the Bride. He kisses them already as their friend, sits down with them and confers with them, but not in the same place with them, because he has not yet reached the throne and has not received the honor and dignity of the Father of the Church. And also because he does not act together with them, for he cannot yet ordain, but can only give advice or express an opinion, having concern for the benefits and affairs of the Bride-Church. The second kiss occurs when the marriage obligations are completed, when he gives and himself receives pledges, prenuptial gifts and mutual conditions with the father. That is, when, having confessed the right faith and promising to strictly observe the Church entrusted to him, he receives the beginnings of betrothal. And with a small seal, as if as a pledge, it will be entrusted to him. At this time, he kisses without peace and incense. There is also a kissing after the ordination, in the altar. This is the perfect kiss of betrothal and union, because then he already becomes the husband and betrothed of the Church, but we have already said this when speaking about ordination. And finally, the third kissing, which takes place outside the altar, like other kissings, and in the cathedral of bishops after the ordination. In this case, the newly ordained one, entering the assembly of the archbishop and the seated bishops, bows three times to the great bishop, expressing his submission and honoring the Trinity. Then, approaching the archbishop (who stands up a little as a sign of veneration for the initiate as a bishop) and approaching the other bishops, now standing, since he is already equal and equal to them, he kisses as is customary, kissing the archbishop on the knee, hand and cheek, and the standing bishops on the mouth. Then, again standing among them and bowing to the archbishop, he, at their invitation, sits down in the place assigned to him, corresponding to the Church that he has already received. This is why this kiss happens, so that he takes his throne and is proclaimed co-throne with the council and a judge on an equal basis with them. Thus, according to the dignity of his throne, he receives the honor and sits, and expresses opinions, and does everything else. 187. Why is incense with rose water brought at the third and last kiss, as well as about the act or letter certifying the ordination Since the initiate has received everything named by the grace of God, the director of the deanery also brings fragrances, namely rose water and incense. This minister precedes and guides the ordained in everything. Thus, the ordained one, having become a bishop and having fulfilled everything established, receives a certificate of this - a letter that reflects everything: his origin, life, priesthood, election and by whom he was elected, and how he received the bishopric in accordance with church rules. The archbishop signs this document and affixes it with his own seal, so that the installation of a new bishop can be witnessed. 188. About the installation and ordination of the patriarch Since the patriarch is also a bishop, then, speaking about the ordination of bishops, we will also talk about what concerns the patriarch. When the patriarch is called to God, none of the bishops enters the Great Church, so as not to appear to want to anticipate this rank. The closest bishops are invited by his decrees to the tsar as the protector of the Church, who since ancient times has had the power to convene a Council of Bishops for this purpose. When they all gather: both those who were in the capital and those who arrived from the provinces, then those who were able to arrive (for according to church rules there should be everyone), by decree of the king, they all gather in a sacred place. This is the ancient custom of gathering together without one's own discretion, in order to avoid any divisions and confusion. They gather not in the great church of the patriarchate, because there is no patriarch yet and no one is allowed to enter there, but in the divine church of the Holy Apostles for the sake of apostolic grace and because this service is apostolic. Icons of the apostles are placed around, just as at the place of election of bishops, images of the apostles are placed on whom the Holy Spirit descends. At the end of the prayer, during which three candles are lit and incense is burned, and after the commemoration (of whomever is to be served at the litany) and dismissal by the first bishop, with the participation of others in singing and prayers, the bishops sit down in the order of their degrees (of the outsiders, only the chartophylax is present). Then, as is customary, they choose by vote the most worthy of the three persons, as already indicated. Chartophylax, together with two bishops, presents these decisions to the king. For the king, as the anointed of God, has been granted since ancient times by the fathers the right to choose one of the three already elected by the council and recognized as worthy. 189. About the announcement of election to the newly elected patriarch The king himself, as a rule, convinces the one chosen in this way from among the three and informed about this to accept the rank, for the matter is important, and those elected usually refuse the appointment of such a great one out of reverence for him. Having finally made up his mind and expressed his consent, the chosen one on a certain day accepts the name in the presence of all the authorities and in the full assembly of bishops, priests, archimandrites, abbots, clergy and a multitude of people, since the father of all is ordained. After the prayer is completed by those destined for election as a patriarch, as we have already said, and after the dismissal, the most important government officials, representing the king himself, announce the election. The Tsar, as the anointed of the Lord and the divinely appointed protector and champion of the Church, is a person who promotes the activities of the council, which vow he took at the anointing. 190. How the election is announced The one who announces the election says: “Our sovereign and holy autocrat and king and the divine, sacred and great council invite your Holiness to the highest throne of the patriarchate of Constantinople.” By this they testify that the king does not name the supplied one on his own, but in accordance with the council and together with the council, and is only an assisting person. 191. Against those who claim that the king appoints the patriarch In connection with the above, those lovers of innovation who, motivated by hatred, claim that the patriarch is appointed by the king are mistaken. Far from it: a council is acting here, and the tsar, as a pious monarch, only facilitates what is happening (as has already been said), not only because he is the defender of the Church and the anointed of God, but also in order, by helping and assisting, to protect and make firm the orders of the Church, since this too must be observed among the Orthodox for the sake of peace in the Church. When the chosen one utters a word in response and appropriate to the occasion and accepts the Church, then all the bishops approach him and bow to him. The clergy and laity do the same. Then, if he is one of the bishops, then he does not need to be ordained, but only to be enthroned. If he is one of the priests, then he is ordained and enthroned. 192. That if the chosen one has not previously been a priest, he is first ordained a priest and then receives the name; also about the production of the patriarch If the chosen one was not a priest when he agreed to become a patriarch, then, in order to be able to raise him to the indicated degree of rank, he is first ordained a priest and only then accepts the name. After the naming, but before the ordination, a certain special action is performed, called production (πρόβλησις). It consists in the fact that the king gives honor to the Church and confesses publicly that he honors the patriarch chosen and appointed by her, who agreed to shepherd the Church. In addition, the king testifies that in the name of the same Holy Trinity, which gave him the kingdom himself, he receives both the Archbishop of Constantinople, the new Rome, and the Ecumenical Patriarch. But he himself does not do anything in relation to the one being ordained, but is only an assistant, in the sense that he does not give, but rather receives, and therefore is a collaborator of the Church. This is evident from the fact that he, having handed over the staff to the chosen one with his own hand, approaches him and bows his head, exposing it according to custom, and then accepts the blessing and kisses the hand of the chosen one. The special role of the tsar is seen even more clearly from the fact that when someone chosen by the patriarch is ordained from among the bishops and does not need to be ordained by a bishop, then the tsar does the same to him in order to show that he honors the Church and does not dominate it. 193. About the fact that the king sends the chosen patriarch a mantle and panagia, and hands over the staff with his own hand Before meeting the elected patriarch, the king expresses his favor to him by sending him a mantle with sources and a church panagia, which is like a pledge and which he keeps as a servant and guardian of the Church. In addition, he presents the newly elected staff with his own hand as a most honorable gift and as a sign of pastoral authority, as a symbol of honor and to communicate greater fidelity to the ordained. By this he shows everyone that he himself honors this shepherd whom God chose. And to testify to this even more clearly, by order of the king, a horse is prepared, decorated with various decorations, on which the chosen one sits. The royal horseman walks on foot, holding the horse by the bridle, and the chosen one, instead of the king himself, rides on horseback through the entire royal courtyard - just as it was when the great King Constantine honored Saint Sylvester in a similar way. In this way the ordained one reaches the patriarchal house. If the king has a son, then he follows the chosen one on horseback, and the entire senate follows them. This is how and for what purpose the so-called production is carried out - for the sake of the honor of the Church, which relates to Christ. If, as we said, the chosen one was from among the bishops, then after the naming he immediately becomes a patriarch, and there is no need for any other action other than just enthronement. After the ceremony, the patriarch goes to church and, entering the holy altar, puts on the stole and omophorion. Then, taking the censer and blessing the incense, he censes around the sacred throne and the high place, as entrusted to him, and again around the sacred throne, after which he kisses the Holy Gospel and the throne as Christ and the Church, which he accepted. Then, handing the censer to the deacon, he accepts the incense from him and, when the time comes, blesses God, who has granted him so many blessings, because he who has accepted the Church must begin with prayer, and prayer is union with Christ, to whom the Church belongs. Therefore, after the prayer of the Trisagion is sung, the deacon on the pulpit reads the litany and commemorates the kings and the patriarch himself, and the patriarch, having made a prayer to himself, proclaims after the litany: “as he is merciful,” and having made the dismissal and overshadowing while singing “I have fulfilled these, the despot” for the longevity of his bishopric, he leaves. 194. About the enthronement and about the peace taught by the bishop, as well as about rewarding him from the people, as much as he can On Sunday, in the presence of kings, rulers and almost the entire people, the patriarch, together with all the bishops, clergy and priests of the city, magnificently celebrates the liturgy. For it is necessary that everyone be present at the enthronement of their shepherd and see him on the throne, as if our Lord Jesus Christ himself, the Son of the living God. It is necessary for them to be blessed by him, especially now, at the beginning of his patriarchate, to receive peace from him from the Holy Throne and wish him the same from themselves. This is the peace of our Savior, which surpasses all understanding, our inheritance. This is a longed-for word, an eternal hope, that we may be one with Him, and with His Father, and the Spirit, as He Himself prayed for. This is peace that connects us with God and the Angels and gives us benefits both in the present and in the future life. There is no limit to this peace of Jesus. And He, going into suffering, left us as an inheritance and after His resurrection He first of all spoke, taught and planted it in us. Wanting to receive this divine peace from the hierarch, the ancient zealots of the faith and true Christians, who knew what the saying of peace meant, asked the living holy bishops, so that, sitting on the throne, they would pronounce peace to them, and after the death of their hierarchs they sought this with great zeal, wanting to see their dead shepherds on the throne, and believing that even then they would be worthy of divine peace. This is written about in the life of the great Peter of Alexandria. Peter, however, often hesitated to do this out of reverence for the power manifested on the throne, which he himself, pure in heart, often experienced. 195. About the fact that the divine and great bishops - Peter of Alexandria and John Chrysostom were enthroned even after their death, for the sake of the higher world This happened after the death of the aforementioned Saint Peter in Alexandria and in the reigning Christ-loving city with Father John Chrysostom, who, long after his death, was enthroned. They say that, by the grace of God, he opened his mouth and said: “Peace be with you.” I don’t know why this is being neglected now, although there is a throne, and a seal is made from above, and a sacred seat is set up, and the bishop says: “Peace to all,” and the deacon before that exclaims: “Let us attend.” But no one cares about such neglect, and no one wants to hear, and does not answer: “And to your spirit,” although Gregory the Theologian himself reveres and respects this dear world, calls it a coveted object and word, and in prayer advises to give and reward it. It seems that this comes from ignorance that although this word is small, it contains the greatest power. And it is precisely because of this apparent insignificance that it has become a custom not to even listen to them, so that the deacon seems in vain to say: “Let us hear,” and the bishop silently and somehow indistinctly and carelessly says: “Peace to all,” or: “Peace to you.” No, we must be careful and preserve what is commanded, especially from Christ, Who is our peace and for whose peace Peter prays for us, and Paul everywhere in his epistles, and all their disciples and priests. We must be careful that through negligence, or neglect of this gift, or ignorance of its greatest benefits, or the slander of the enemy, who is trying to remove us from thoughts about this world and from the desire to receive it, as he always tries to cool the love and unity in Christ in us, so that nothing like this happens to us. Therefore, when the hierarch sits on the throne, let all the sacred and secular people entrusted to him, standing attentively, look at him as at Christ Himself sitting in Heaven. And when the deacon says to everyone: “Let us attend,” or: “Peace be with you,” then, bowing their heads, let everyone answer: “And to your spirit.” This is both peace and unity with Christ and His saints. So, let the bishops sit, and the rest stand according to their rank. 196. About the elevation of the patriarch to the throne The enthronement of the patriarch occurs as follows. If he has already been ordained a bishop, then after the ceremony, having arrived at the Great Church of the Wisdom of God, prayed and made a memorial, which we have already mentioned, he leaves. Then, upon the arrival of Sunday, when everyone has gathered, he comes again, puts on the bishop’s robes with the sakkos and begins the liturgy, and the metropolitans, having bowed as usual, put on the sacred robes in the designated place and are invited, as always, at the time of entry. After entering, many years are celebrated not below, but, as at the ordination of a bishop, on the co-throne. After the Trisagion and prayer, candles are distributed: many candles are lit for the sake of the grace of the Spirit, renewed in the hierarch for the establishment of the Catholic Church and for the management of it, through his sacred elevation to the divine patriarchal throne. For he must believe that the highest grace dwells in him, in order to strengthen him for the highest work of serving God in His holy Church. For the highest enlightenment, and grace, and power are communicated to each according to his service. “And since, by the grace given to us, we have various gifts,” says the apostle, “if you have prophecy, prophesy according to the measure of faith; if you have ministry, continue in ministry” (Rom. 12:6, 7) - and so on. Therefore, the patriarch, although he is also a bishop, receives great grace as he serves, especially during his ordination. So, after lighting the candles, when everyone is in their places according to rank, it is erected by the first two bishops, who pick it up on both sides and seat it on the holy throne, and exclaim: “Worthy,” and this is sung three times, both inside the altar by all the clergy, and outside by the singers and clergy. Then he is raised and seated a second time, exclaiming: “Worthy,” and again this is sung three times, both inside and outside. In the same way, he is seated for the third time, and the worthy is pronounced and sung three times by the clergy in the altar and by the singers outside it. Then they endure for many years, which is a sacred act from Christ, who conquered by the Cross and death, who was Risen in the flesh and Ascended, and who drew the world to His faith: “For... this is the victory that has overcome the world, our faith” (1 John 5:4), as the beloved disciple of Christ says. This victory, through the bishops of Christ, subjugated to Christ the kingdom that had previously persecuted Christ. Therefore, pious kings are also magnified, but not unfaithful or heterodox, and many years are sung to them for their everlasting presence, since there will be no end to the kingdom of Christ. Along with the royal power, the bishopric is also exalted, because the bishopric subordinated the kingdom to Christ, and by it the Christian kingdom is held, and Christ’s bishopric is eternal. “You are a priest,” it is said, “forever,” that is, always, “according to the order of Melchizedek” (Heb. 5:6), and not according to the law. When the deacon exclaims: “Wisdom, let us sing,” the patriarch says: “Peace to all.” At the same time, as we said, everyone needs to be careful. Bishops and priests must stand and answer him: “And your spirit,” and then sit down. And the people, too, having accepted the world, should say: “And give thy spirit.” This is a heritage and a gift to us from the Savior, His last prayer, that we may be one with Him. These are His first words after the Resurrection: “Peace be with you.” That is why the patriarch is seated on the co-throne so solemnly that, having sat as the Savior in Heaven, from there he would bestow and preach peace to everyone; from there he blesses the trikirium, as if from the Heavenly throne, bestowing grace and illumination of the Trinity through the Savior. What follows happens as in all liturgies. This is how the patriarch is enthroned if he was a bishop. 197. How is the ordination of a patriarch performed if he was not previously a bishop? When an elected presbyter, and not a bishop, he is first ordained a bishop, and then elevated to the holy throne - the bishop’s property, since the bishop himself is invested with the power of Christ. Ordination is performed as follows. Having entered the most holy altar, the elected patriarch bows before the sacred table and kisses it and, having reached the steps of the Divine co-throne, bows three times to the east. Then he puts on the high priest’s robes, while the church servants (deacons), like angels, take his blessing and, dressed in sacred robes, serve him. The bishops stand only in robes. So, having put on all the high priest's clothes: the surplice with springs - as a sign of purity and teaching, the epitrachelion - in commemoration of the highest grace, the belt and club - as a sign of chastity and strength over death and as a sign of victory, the bristles and sakkos - as a sign of divine strength and integrity of passions, he does not put on only the omophorion, which is the distinction of a bishop. 198. That the patriarch is also subject to church rules and that before being ordained a bishop he makes his confession of faith before the Church So, dressed in sakkos, the newly elected one stands, showing by this that he is not yet a bishop; all the bishops and clergy are standing; and he fulfills what is prescribed by the rule, and pronounces his confession in front of everyone, showing his right faith as a pure gift of betrothal. When a bishop is promoted to patriarch, he does not need to pronounce the confession again, as he did this when he was ordained a bishop, but a non-bishop needs to give it to the Church before his ordination; because he has not yet become a bishop. And he pronounces it within the altar as being appointed by the ruler in the Spirit and the father of all the ministers of the altar. He pronounces the same confession that all those elected to the bishops pronounce, with the exception of only the words about submission to the patriarch, because if the one being ordained is the patriarch himself, then to whom will he submit? - except for the church rules, which he promises to abide by. After the confession is completed, inscribed and signed with their own hands, the bishops worship the chosen one as a sign of submission, since he has become the betrothed of the Great Church, and, receiving a blessing from him, they retreat to the usual places outside the altar, and put on all the bishop’s clothes. The elders also receive the blessing, while the second of the priests performs the proskomedia according to custom. And the liturgy begins. During the first (small) entrance, deacons and priests, having passed through the church and performed the prayer of entry, enter, according to custom, the divine altar in pairs. 199. About the fact that during the ordination of the patriarch, bishops enter the altar not in the middle, but on the right The bishops, summoned and led by Chartophylax and those with him, enter the altar from the right side and, bowing in pairs to the newly elected one, stand one after the other. And when candles are distributed and many lights are lit, as a sign, as we have often said, of divine enlightenment, divine presence, and illumination of the Spirit, and the greatest triumph and joy about this in Heaven and on earth, then the chosen one is taken from both sides by the first two bishops. The others follow behind them, and all the clerics go ahead. Then, with the solemn singing of the “Holy Martyr,” a three-fold solemn procession around the divine meal is performed in the prescribed manner, as a sign of Heavenly joy about the triumph. At the same time, everyone, including the chosen one, worships before the sacred meal, as the throne of God. 200. That if the Metropolitan of Irakli is present, then he ordains the patriarch, and if not, then the first of the other bishops Following this, the bishop of Irakli, if he is present here, performs the ordination of the patriarch. This is because, as they say, King Severus subjugated Byzantium to Heraclius and it was the bishopric of the Metropolitan of Heraclian until Constantine the Great himself. So, having ascended the step at the throne, the Metropolitan of Irakli, according to custom, first marks the one being ordained three times, making the beginning of the ordination, and all the bishops assist him and come into contact with the elected patriarch and with each other as a sign that everyone agrees to the ordination, since together they have chosen and ordained in the Holy Spirit. Then the person being ordained kneels and places his face and head on the Divine Table, and the person ordaining him lays his hand on it. Others also touch her. Then the ordainer reads the words of invocation of the Spirit, namely: “Divine grace.” Then he imprints the ordained person a second time while singing “kyrie eleison.” Then, when the one being ordained places the opened Gospel on his head and neck, while the hand of the ordainer is still on him, then the first prayer is read, at the end of which the second bishop pronounces petitions (litanies). Then the ordainer also says a second prayer, and, having overshadowed the initiate with a sign for the third time as a sign of the completion of the ordination and in honor of the Trinity (since the Trinity alone performs the Sacraments), he takes the Gospel and places it on the table, and raises the ordained one as exalted by grace. Taking the omophorion and overshadowing it with a cross, he places it on the ordained one and proclaims: “Axios” (worthy), because the crucified Christ made him worthy. This is solemnly sung three times inside and outside the altar, since everyone agrees with this and rejoices, rejoicing at the action of grace. Then the ordainer, having completed the due process, descends from the steps, and the ordained patriarch ascends them, as consecrated bishop and as primacy among all. 201. How a kiss is performed at the ordination of a patriarch And therefore, observing the rite, while the patriarch places his hand on the sacred meal, the one who ordained him comes, as a subordinate, and, having kissed the sacred meal, kisses the hand and cheek or lips of the patriarch he ordained, and then all the other bishops do the same. After which the patriarch and all of them, having again venerated the sacred meal and the tomb of Christ as sources of grace, ascend to the co-throne, as to Heaven, and stand on the sacred steps, thereby symbolizing the heavenly ranks. Now, as previously said, the ritual of placing the patriarch on the throne, the commemoration of the kings and the new patriarch (which was also mentioned) are being performed. Then the Apostle is read, after the Metropolitan of Irakli, having taken the blessing, taught peace. After the teaching of peace by the patriarch himself, the divine Gospel is read. And finally, the patriarch himself performs the further continuation of the Divine Liturgy as expected. This is what, to the best of our ability, we, brothers, have told you about divine ordinations, this is what we have presented in detail, in accordance with the history of the issue. We did this to satisfy your request and for the instruction of those who are not familiar with these subjects. So, enough said. “What you said is enough, sir.” And all this makes us very happy, because we have learned what we did not know, and we are amazed at the deanery of the Church. 202. That everything pertaining to each degree of the priesthood was accomplished by the Savior Himself in relation to Himself “The whole good church structure is truly wonderful. The works of God the Creator are marvelous and extraordinary, but even more so are the works of His economy as perfect and saving for the whole world. As for ordinations, the Savior, as we said, showed by His example and Himself fulfilled what pertains to each degree of the priesthood. He Himself became the foundation and prototype of all that is good in His Church, since He alone is the Head of our life and salvation, and the chief priest, and the clergyman, and the celebrant, and the celebrant, and self-perfect. For our sake, having received Baptism and chrism, and during His Baptism - the Spirit from above, He fulfilled the works of the priesthood according to all degrees. He did, before and after Baptism, what is due to a reader, when, having barely reached twelve years of age, he sat “in the midst of the teachers” (Luke 2:46), listened to them and questioned them, and when in the middle of the synagogue he read to the people, as it is written in Luke: “and stood up to read; They gave him the book of the prophet Isaiah” (Luke 4:16–17), etc. He performed the duties of a subdeacon and deacon when, in obedience to his appointed father and true Mother, he served them and went to the church with them on holiday, and also when he expelled merchants from the church (which constitutes the duties of a subdeacon): “and did not allow anyone to carry any thing through the church” (Mark 11:16), and when he offered a meal and washed the feet of the disciples, and called himself a minister ( διάκονος) (Luke 22:27). He fulfilled the work of presbyter and teacher when, immediately after Baptism, he received the Spirit and when the Father testified that Christ was His beloved Son. He was at the perfect age - “about thirty years old” (Luke 3:23), as it is written about Him, when he set out on a feat, practicing fasting and prayers, and having endured threefold temptation from the enemy the devil, he completely defeated him for us, deposed him and erected a trophy 18; when He chose and brought disciples close to Himself, preached repentance, called for it, performed many signs, edified souls and, converting sinners, reconciled them to Himself. These are all priesthood matters. 203. That Christ was ordained as a priest, a teacher, and a bishop according to humanity from the Father Then He received another great testimony of His priesthood, namely, ordination. For when he was transformed and revealed the Divine Glory of His Divinity (as far as people could see), then the Divine Spirit appeared above Him, shining in the form of a cloud, in the midst of which Christ stood, and the voice of the Father was heard from Heaven: “This is My beloved Son, in whom I am well pleased; Listen to Him” (Matthew 17:5). This “Listen to Him” is more significant than the event of Baptism, and the voice that sounded then from heaven is a sign of the bishopric. And although Christ is an eternal Priest, the Father also testified about Him. He said to the disciples: “He who listens to you listens to Me” (Luke 10:16), and the Father says the same about Him: “Listen to Him,” testifying about Him that He is the Teacher, and our Shepherd, and the Bishop, the living image of Himself, i.e., the Father, as the Word and hypostatic Wisdom, and the image of His Hypostasis. And the Father commands to listen to the Son. Christ revealed in Himself the power of both sacred service, sacred fulfillment, and enlightenment (which Dionysius distinguishes in those who are sanctified). He showed the first of these powers before Baptism, obeying his Father and Mother, going to church, reading to the people and doing works of service. After Baptism and after receiving the Spirit, He revealed sacred power, for He baptized the disciples and sent them to heal and anoint them with oil, and He Himself performed signs and healings. He revealed the power of enlightenment when he was transformed and received the most complete testimony from the Father, for he had the Spirit and communicated the enlightenment of the Spirit to his disciples, just as he communicated it to an even more complete extent later - in the manifestation of tongues of fire. Then He gave the disciples the grace of enlightenment so that they could pass on to others what they themselves had received. He made the chosen apostles self-witnesses of the Transfiguration and preachers of the appearance and revelation of His Divinity (to the extent of the strength of those who saw it), and natural light, and grace, and power, and witnesses of the most perfect testimony of the Most High Father. He made them witnesses of the ordination, the sign of which was the cloud, and witnesses of the proclamation (similar to that which occurs at initiations) sounded in a voice from above. When this voice was heard, then He, as Luke says (Luke 9:33–35), remained alone, because He alone was witnessed and revealed. Together with the apostles, He had other glorious witnesses chosen from the prophets, compiling a testimony for Himself from the Old and New Testaments and showing the truth. And from the covenant of shadow, Christ brings two witnesses, because the image of truth is still imperfect and hidden there, and from the covenant of grace, three, because grace and truth have shone forth and because the Church proclaims the knowledge of the all-perfect Trinity and has acquired the most perfect knowledge and power of God. Therefore, Christ, having been completely transformed, and having received testimony from the Father and the Spirit, and having revealed the power of the Divine, immediately imparts the first enlightenment 19 (Matthew 9:13) to the most important of the disciples and makes them partakers of the grace and illumination of the Divine. And therefore “the disciples fell on their faces” (Matthew 17:6), says the evangelist, because they could not bear the Light of the Divine with their bodily eyes. 204. That after the Transfiguration Christ, as if ordaining twelve and seventy disciples, sent them to preach before His face Then Christ chose others along with them. For after the Transfiguration, as Luke says, the Savior, the one Bishop, who contains everything in Himself and became everything for our sake, made the first hierarchs, and the second priests, and sent them to preach before His face. And finally, He sacrificed Himself, and bestowed the Sacraments, and, having become a sacrifice for us on the Cross, having died and risen, reconciled us with the Father, and with a breath imparted the firstfruits of the Spirit. After the Ascension, he finally ordained the disciples through the fiery tongues of the Spirit divided by Him. Those tongues that rested on each of the disciples separately, which is why they all received equal grace, and everyone was filled with the Holy Spirit. For the disciples were at first chosen, and sent to the lost sheep, and received a gift, and they were commanded to give the gift. But they were not yet perfect, because propitiation had not yet been brought to the Father, and a free slaughter for all, and an undefiled sacrifice - our Good God Himself, who became a sacrifice for us, Who, having become incarnate for our sake, became the firstfruits of our nature. As soon as He united with us out of goodness of heart, He immediately bestowed upon us the gifts of grace. And first of all, He made the Holy Virgin, His Mother, by the influx of the Spirit capable of childbearing, filling Her with His grace-filled gifts and giving Her the strength thanks to which She was able to carry Him in her womb, ineffably incarnate from Her. He kept Her as a Virgin before Christmas, and at Christmas, and pure after Christmas. Then, by grace, He granted Joseph to know the mystery of the Nativity. Then He revealed Himself through the star to the Magi, who were far away and living in paganism and lawlessness. He lay in a den and a manger and thus appeared to the Angels and simple shepherds as a sign of the same position: because He Himself (despite the fact that He is the Lord of souls and verbal sheep), being their Creator and Chief Shepherd, became a shepherd and, being a Trustee and a vigilant Provider for us, became a guardian, because He is immortal. After this, He was foreshadowed to Simeon, since he was a righteous man, appeared as a Child and was known as God; the same with Anna the prophetess. Knowledge of Him was given more clearly to John the Baptist, the beloved harbinger and Forerunner in everything, even in death. And it is even more obvious - to His disciples, whom He, preparing for the apostleship and worldwide fishing, called fishers of men, the light of the world, salt, judges and shepherds, and so on. Gradually granting them as much grace as they could bear, He finally offered Himself as a sacrifice for all. Having put down enmity, trampled death, ascended to the Father and offered Him the Sacrifice, He exalted human nature with Divine honor and sent us, reconciling us with the Father, the most perfect grace. And among us appeared the Source of gifts - the Comforter, who did not retreat before, because He is everywhere, as the life-giving and containing everything, but now He has revealed Himself, and purified and transformed through the Son, by the good will of the Father and with His own assistance, more clearly revealed, as co-natural and created by Him, and entirely by grace indwelling and shared in each of us, and at the same time remaining inseparable and the same. We said that He is infused by grace, and not by hypostasis, although in His essence He is present everywhere and is not limited by anything, for He is not incarnated by hypostasis and does not dwell among us, just like the Father, but indwells, dwells among us and acts, like the Father, by grace. He indwells by grace, and not by hypostasis, although in essence He is present everywhere and is not limited by anything, because He is not incarnated by hypostasis and does not dwell among us, like the Father, but He indwells, abides, and acts by grace. Only the Son became incarnate; but He does not dwell hypostatically in us, but only in the received flesh (προςλήμματι), so that we receive grace from our Firstfruits, as from a source, in a related way, and through Him we become legal children of the Father. He is the Son by nature, and we are by adoption and grace. Do you see the mystery? God is with us - Emmanuel, so that we too may be made alive. However, He Himself is God and the Son by nature, and we are gods by adoption and grace. Therefore, the Father is also His Father, but by nature, and our Father, but by grace, just as He is His God because He received flesh from us, and our God is as the Creator. And this is what He said after the Resurrection: “I ascend to My Father and your Father, and to My God and your God” (John 20:17). – What was said is sublime and divine, and it clarified a lot for us with its light. – This is a work of God’s grace, and His grace is enlightenment, because He is the “True Light” (John 1:9). The grace in Him enlightens both me and you, just as the light in a lamp illuminates both the one holding it and those standing around. So, thanks be to God, who has vouchsafed us, the humble, to proclaim His works to the brethren! Now let's talk about other ordinations. – Yes, sir, because it’s worth learning about everyone. Teach us what they are like. 205. About various ordinations outside the altar - of rectors and church officials and, first of all, about the ordination of the great icon. – These are the ordinations of protopresbyters, archdeacons, rectors and others who are in various ministries, called ranks (οφφίκιον), who conduct church services and have care for various types of property, income and expenses. Because this too must be taken care of for the common good and for the improvement of church property. Evidence of this is the economy of Stephen and the other deacons, who served both teaching and preaching, like Stephen and Philip, and also the needs and common meals of the brethren. 206. About the great sacellaria and the great vessel preserver - skeuphylax The first cares only about sacred places, observes the things found in them and, as far as possible, examines them (condition). And the second takes care of the vessels, takes care of the sacred places and observes what relates to the chant and the church. He was entrusted with the care of the saint's vestments and all other sacred vestments. 207. About the great Chartophylax and Sakellia Chartophylax supervises the affairs of the priests, observes them and examines what concerns them; tests those who come and leads to initiation. He also takes care of the legal performance of marriages, manages, with the knowledge of the hierarch, the affairs of bishops and judicial places subordinate to him; keeps business papers and, in general, he is the right hand of the hierarch. And the sakelius looks after the accessories of the altar and altar, so that nothing unnecessary is done or there is negligence about the sacred. The position of the protekdic is to accept into the fold of the Church those who again turn to the faith after renouncing it. He defends the Divine and sacred laws, testing those who have fallen into the crime of murder or those who have committed any other offense, and takes care of what could serve to help them or pardon them. Protecdicians are ordained as judges in a special way, taking into their hands the Divine Gospel, which is the best guide. They are close to the bishop and his first assistants. In addition to those mentioned, there are many others, of which one carries out one, and the other another, sacred service. All of them act not simply and as it happened, but receiving the grace of the Spirit, so that through grace they may have the blessing of the hierarch, and sanctification, and the gift, and the power to fulfill the ministry, because this too is from the apostles. It is said, for example, about Barnabas and Paul that the apostles, having prayed, laid hands on them and sent them to serve (Acts 13:3). 210. Why is it said in the altar, during the ordination of a bishop, presbyter and deacon: “Divine grace,” but outside the altar, during the ordination of church officials: “the grace of the All-Holy Spirit” Inside the altar there are, as we said, only three ordinations: deacon, presbyter and bishop, at which the bishop says: “Divine grace,” for the sake of the perfect grace bestowed in these cases. For this ordination is the most perfect, universal, and not private. At the same time, deacons have a single and perfect grace in relation to the diaconate. Presbyters are the only force and power to perform sacred rites. Bishops are the only force and power to carry out episcopal actions, although there are degrees in the thrones and in the authorities. And therefore, at these ecumenical and general ordinations, the universal grace of the Holy Trinity is invoked, which takes place at the sacred and Divine table. But for ordinations performed outside the altar, this is not said, since they are, in a way, external services. But when the one being ordained, at the direction of the chartophylax, bows his head, and his naked one, as a sign that he accepts the ordination through the bishop from Christ Himself and that he submits to Him, the chartophylax says: “command.” Then the hierarch stands up, as one who reveals the work of God before everyone and as one who imparts a gift, and, stretching out his hand, says: The grace of the All-Holy Spirit will guarantee you either to the ikonoma, or to some other rank of our most holy Church. And then he immediately marks it with the sign of the cross. Then the bishop sits down, and the singers sing: “I have fulfilled these” (for many years), thanking God and praying that through the bishops He will always contribute to the success of the Church and send down gifts of grace. The ordained one comes up and kisses the bishop’s knee as a sign of submission and his right hand, as if he had dedicated him, and his cheek as a sign of unity and love. Then he kisses persons of the same rank: if he belongs to the first rank, then the first; if - to the second, then persons of the second rank, since he became a single rank with them. Then, stopping and bowing to the bishop in gratitude for communicating the Divine gift to him, he retreats to his place to which he was ordained. 211. That those ordained to the first ranks and positions of judges receive the Gospel from the bishop into their hands If judges and the first ranks are ordained, then the bishop, before kissing, gives the ordained the Gospel, saying: “The Lord said: “With what judgment you judge, so will you be judged” (Matthew 7:2) - for the answer is terrible, because whoever judges will be judged, and because one must judge according to the Gospel, and, as Christ Himself said, to judge impartially, that is, by judgment righteous. And kissing is done in the same way. So, the words: “The divine grace of the All-Holy Spirit” do not express any universal and perfect gift that elevates from a subdeacon to the diaconal degree or from a deacon to a presbyter, but the fact that the one who remains a deacon or presbyter, to the deanery of the Church, is promoted to some kind of sacred service, which he receives from the grace of the Spirit or from the various gifts imparted to each rank according to the measure. prosperity. Such service is of a private nature and is entrusted to someone personally, because another of the same degree and rank receives something else in turn. But they are all church ministries. 212. That the duties of church officials should be performed by the sanctified, and not by the laity, as is allowed in some places and as, for example, is customary in Trebizond Such service should belong to the sanctified - deacons and elders, but not to secular persons and those without the priesthood, because it is sacred and performed through the bishop's sign and the grace of the Spirit. Therefore, those who have not received ordination should not perform church service, as is done in the Metropolis of Trebizond. For this is not according to rank, especially since very many of these officials stand in front of many priests, and one who is not ordained should not at all stand in front of any of the consecrated. 213. About what should not provide ordinary monks as confessors In the same way, the ministry of spiritual fathers should not be entrusted to simple monks who have not been ordained at all. For this ministry is so sacred that it belongs only to bishops and presbyters, as the canons of the church say. Even if it is performed by presbyters, this happens only when necessary, with the permission of the bishop, when he is absent. Also, most of the misdeeds and crimes, such as: renunciation of the faith, the sin of murder, the fall of sacred persons, must be brought to the court of the bishop (and how many different kinds of other sins escape the knowledge of the one who listens to them!) - and everything should be done with the consent of the bishop, because this is actually his business. 214. Why is instruction given to a confessor? From the authorization letter it is clear that if this were the presbyter’s business, he would not have been given permission or instructions to do this. If such strictness and such order are observed according to the rules in relation to the presbyter, then how can the ministry of clergy be provided to someone who does not have the degree of priesthood? For the one who receives confession of sins needs to bless, and say a prayer of absolution, and give permission, and impose penance, and communicate to those worthy of the Divine Mysteries. How will one who does not have the priesthood do this? Maybe someone will say: he will do this in such a way that he will convey and present information about sins to the bishop. But what is the need? Besides, it's against the rules. For if the rules about elders say that they can perform this only when necessary, in the absence of the bishop and with the permission of the bishop, then how will one who has not received the priesthood perform this? This grace, the fathers say, is apostolic, and bishops have apostolic grace, not presbyters; the elders accept the grace of the seventy disciples, according to the same fathers. Therefore, Peter and John laid hands on the faithful, baptized in Samaria by Philip, one of the seven deacons, “and they received the Holy Spirit” (Acts 8:15–17), which corresponds to confirmation performed only by the bishop, which grace the presbyter does not have. The rules do not mention the deacon at all regarding this greatest service (i.e., forgiveness of sins in repentance). So, if elders do not have the right to do this without permission, and the rules do not mention deacons, then how can another simpleton, who has not received the priesthood at all, perform this Sacrament and perform holy repentance? We will talk about repentance, as far as we can, in connection with the previous one, since we have already reached it, by the will of God, having first interpreted, if possible, what relates to sacred ordinations. - Yes, holy lord. It is necessary and necessary to teach us this too. The rituals of the court of Constantinople are described here. A deputy is an elected representative from the government or from society to monitor the progress of a case, or to make a request, congratulations, gratitude, etc. (V.I. Dal - editor's note). The beginning is the end, the very top (Church Slavonic Dictionary of Dyachenko - editor's note). About churches, as well as churches with almshouses, houses of charity, and hospitals attached to them. Literally, a keeper of papers. One of the main assistants of the Patriarch of Constantinople, his deputy, mediator between him and the council of bishops. As one church writer put it, the chartophylax was the mouth and eye of the patriarch. – (editor’s note) That is, similar in passions, for they are also only people. An official in the Church of Constantinople, sent by the patriarch to the king on particularly important matters. In Russia it was also called “palatine”, since it had an entrance to the royal chambers and access to the sovereign with assigned work. That is, during the time of the author of the book, St. Simeon. A trophy is a pillar decorated with weapons captured from the enemy, which the victorious Romans placed on the battlefield. In other words, a monument to victory. – (editor’s note) About His death on the cross and resurrection. You might be interested in: