VII. О ТАИНСТВЕ СВЯЩЕНСТВА

§ 238. Connection with the previous; priesthood, as a special God-established ministry in the Church (hierarchy) and its three degrees; the concept of the priesthood as a sacrament While presenting the doctrine of the sacraments so far, we noted about each of them that it can be performed and taught to believers only by the shepherds of the Church, bishops and elders. But in order for people to be able to become shepherds of Christ’s Church and receive the power to perform the sacraments, the Lord instituted another special sacrament - the sacrament of the priesthood. The priesthood is understood in a double sense: as a special class of people, a special service in the Church, known under the name of hierarchy (hierarchy), and as a special sacred act through which people are dedicated and placed in this service. In the first sense, we have already considered the priesthood, and saw: a) that the Lord himself established a hierarchy, or order of shepherds 1526, whom he only authorized to be teachers in the Church, clergy and spiritual leaders, and did not at all grant this to all believers (§ 172); b) that in this hierarchy there are three essential, God-established degrees: the first and highest - the degree of bishop, bishop; second and subordinate - the degree of presbyter, priest, priest; the third and even lower one is the degree of deacon (§ 173), and - c) that all these three degrees of the hierarchy are placed in a certain relationship with each other and to the flock, and have a certain participation in their common service for the Church (§ 174). Now let's talk about the priesthood as a sacrament. Under the name of the priesthood, as a sacrament, is meant such a sacred act in which, through the prayerful laying on of the hands of the bishops on the head of the chosen person, Divine grace is brought down to this person, sanctifying and placing him on a certain level of the sovereign hierarchy, and then assisting him in the passage of his hierarchical duties. This sacrament is also called ordination 1527, sacramental ordination 1528, elevation to (sacred) dignity 1529, blessing of the presbytery 1530, sacrament of hierarchs 1531. § 239. Divine institution and validity of the sacrament of the priesthood I. The divine establishment of the sacrament of the priesthood is evident from the actions of St. The apostles, who themselves, under the instruction of the Holy Spirit, who remembered to them everything that the Lord Jesus commanded (John 14:26), performed this sacrament, and through the laying on of hands elevated them to all three degrees of the hierarchy. Thus, St. mentions the ordination to the rank of bishop. The Apostle Paul, commanding his disciple Timothy, Bishop of Ephesus: do not neglect your gift that lives in you, which was given to you by prophecy with the laying on of the hands of the priesthood (1 Tim. 4:14), and in another letter: I remind you to kindle the gift of God that lives in you by the laying on of my hand (- 1:6). We read about ordination to the priesthood in the book of the Acts of the Apostles, which tells us that the apostles Paul and Barnabas, when they passed through the Asia Minor cities of Lystra, Iconium, and Antioch preaching, they ordained elders throughout the entire church (14, 23). We read about ordination to the rank of deacon in the same sacred text. book, which speaks of the first seven deacons: they placed them before the apostles, and after praying they laid them on their hands (6, 6). That's why St. The Apostle Paul testifies that the Lord Himself gave His Church not only apostles, prophets, evangelists, but also shepherds and teachers for the perfection of the saints, for the work of service (Eph. 4:11.12), and bidding farewell to the shepherds of the Ephesian church, he said: take heed to yourselves and to all the flock, in whom the Holy Spirit has appointed bishops to shepherd the church of the Lord and God (Acts 20:28). From all these passages taken together, the truth is revealed that the priesthood is a real sacrament. For it has not only divine origin, but also a special sensory sign - the laying on of hands, and through this sign brings down to the elect a special gift, a special gift of God, so that they are placed in their rank by the Holy Spirit himself; trace, has all the essential signs of a sacrament. II. Witnesses of the apostolic tradition, St. The fathers and teachers of the Church either depict ordination as a sacrament, speaking about the invisible grace imparted through it by the chosen person, or even directly call it a sacrament. These are, for example: St. Basil the Great: “those who departed from the Church no longer had the grace of the Holy Spirit on themselves. For the teaching of grace has become scarce, because the legal succession has been cut off. For those who first apostatized received initiation from the fathers, and through the laying on of their hands, they had spiritual gifts” 1532. St. John Chrysostom. On Acts Ch. 6, art. 6: “Look how accurate the writer is. He does not say how, but simply that they (the seven deacons) were ordained with prayer (εχειροτονήθησαν διά προσευχής): for this is ordination (χειροτονία). Man lays his hand, and God does everything, and His hand touches the head of the one being ordained, if he is ordained as he should "... And further on v. 8: “See how one of the seven was most excellent and had primacy. For although the ordination was common, this one received great grace. Before he did not perform signs, but already then, as he became known; whence it is clear that grace alone is not enough, but it is also required ordination, so that there would be an increase in the Spirit. Although they were previously full of the Spirit, they had It from baptism" 1533. St. Leo the Great: “besides the importance of the custom, which, as we know, has come to us through the apostolic tradition, and St. Scripture reveals that when, at the command of the Holy Spirit, the Apostles sent Paul and Barnabas to preach the Gospel to the pagans, then having fasted and prayed, laying hands on them (Acts 13:3), let us learn with what reverence both those who give and those who receive should strive, so that the sacrament of such a blessing is not performed carelessly. Therefore, you will show pious and praiseworthy obedience to the apostolic statutes, if you preserve this way of ordaining priests in the churches over which the Lord has placed you as leader” 1534. Fathers of the Council of Chalcedon: “if any bishop performs ordination for money, and converts unsold grace into sale, and for money ordains a bishop, or a chorebishop, or a presbyter, or a deacon, or someone else from the clergy, or for money makes him an ikonoma, or an ekdik, or a paremonarius, or in general to any church position, for the sake of his vile profit: such a one, having been exposed as having encroached on this, may be subject to deprivation of his own degree” 1535. Blazh. Augustine. Speaking about the uniqueness of the priesthood, against the Donatists, he argues: “there does not seem to be any reason why one who cannot lose baptism itself can lose the right to teach (baptism). For both are sacraments: both are taught to a person through some kind of sanctification, the first when he is baptized, the second when he is ordained” 1536. It is also worthy of note that all Christian sects that exist in the East and have deviated from Orthodoxy since ancient times unanimously recognize the priesthood as one of the sacraments of the Church 1537. § 240. The visible side of the sacrament of the priesthood, its invisible actions and uniqueness I. The visible side of the sacrament of the priesthood is the laying on of hands, combined with prayer. 1) Ordination. St. testifies to this. Scripture, which says that through ordination, from the very beginning, initiation was carried out to the rank of bishop (1 Tim. 4:14; 2 Tim. 1:5), and to the rank of presbyter (1 Tim. 5:22; Tit. 1:5), and to the rank of deacon (Acts 6:6). The rules of St. Apostle 1538 and the so-called apostolic decrees 1539. Ecumenical and local Councils testify: the 1st Council of Nicaea (Prospect 4 and 19), Ancyra (Prospect 13), Antioch (Prospect 10), Chaldikon (Prospect 6), Carthaginian (Prospect 36, 59, 100) and others. Finally, St. Fathers and teachers of the Church separately, mentioning in particular the ordination through ordination to the rank of bishop 1540, to the rank of presbyterate 1541, to the rank of deacon 1542. 2) United with prayer. This is what the saints themselves did. The apostles: having prayed, they ordained the first seven deacons (Acts 6:6); Having prayed, they ordained elders throughout the church (14:23). The ancient teachers of the Church 1543 mention the prayer at ordination, in which the Holy Spirit was invoked on the person being ordained. This prayer is used in the Orthodox Church to this day, and reads like this: “Divine grace, always weak when healing and becoming scarce when replenishing, will ordain such and such a most reverent subdeacon as a deacon (or deacon as a presbyter): let us therefore pray for him, that the grace of the All-Holy Spirit may come upon him” 1544. I. The invisible effect of the sacrament of the priesthood is that through it, through prayer, the divine grace corresponding to his future service, the grace of the priesthood, is actually communicated to the one being ordained. About her, as we have already seen, a) St. says clearly. Apostle Paul to Bishop Timothy of Ephesus: do not neglect your gift that lives in you, which was given to you by prophecy with the laying on of the hands of the priesthood (I Tim. 4:14); I remember you to kindle the gift of God that lives in you by the laying on of my hand (2 Tim. 1:6); b) they speak of unsellable grace - the fathers of the Council of Chalcedon (pr. 2), as of a spiritual gift - St. Basil the Great 1545, how about the growth of the spirit - St. John Chrysostom 1546. Now let's listen to some more evidence: St. John Chrysostom: “I remember you to kindle the gift of God, that is, the grace of the Spirit, which you received for primacy in the Church, for signs, for all ministry. For it is up to us to extinguish or reheat it” 1547. And in another place: “if anyone considers how important it is for, while still a man, covered with flesh and blood, to be present near the blessed and immortal nature; he will see clearly what honor the grace of the Spirit has bestowed upon the priests. They perform sacrifices and perform other high services related to our dignity and salvation. They still live and circulate on earth; but were put in charge of the heavenly things, and received power that God did not give to either the Angels or the Archangels” 1548. St. Gregory of Nyssa: “The power of the word makes the priest important and venerable, separating him through a new blessing from the community of many. Having been one of the common people yesterday and before, he suddenly becomes a mentor, primate, teacher, performer of sacred sacraments - and he does this without changing at all in body or appearance. But, apparently remaining the same as he was, he was transformed in the invisible soul for the better by some invisible power and grace” 1549. St. Ambrose: “Who gives the grace of episcopacy, God or man? Without a doubt you will answer: God. But God gives it through man. Man lays hands and God pours out grace; the priest places his humble right hand, and God blesses with his all-powerful right hand; the bishop ordains, and God imparts dignity” 1550. It should be noted that although the grace of the priesthood is one, it is communicated through the sacrament to varying degrees: to a lesser extent to the deacon, to a greater extent to the presbyter, and even more to the bishop, according to their very service in the Church, so that, according to the strength of the gifts received through ordination, the bishop is both the main teacher, and the first clergyman, and the main ruler or archpastor in his private church; the presbyter, receiving all his power through ordination from the bishop, has the power to teach, officiate and spiritually govern only in his parish and depending on the bishop; and deacons are only assistants and co-servants of bishops and presbyters in their service to the Church, but in themselves they have no power to teach, officiate, or govern (see §"174). II. The grace of the priesthood, imparted through ordination, although in varying degrees, to deacons, presbyters and bishops, and investing them with a certain measure of spiritual power, dwells in the soul of each of them invariably: why neither a bishop, nor a presbyter, nor a deacon is ordained to the same dignity the next time, and the sacrament of the priesthood is considered unique. The first thought is indicated by St. The Apostle Paul, when he twice reminds Bishop Timothy of his gift living in him (1 Tim. 4:14), of the gift of God living in him (2 Tim. 1:6). The last thought is revealed: In canon 68 of St. Apostles: “If anyone, a bishop, or a presbyter, or a deacon, receives a second ordination from anyone, let him and the one who ordained be deposed from the sacred rank.” In Rule 36 of the Council of Carthage: “Do not lay hands on presbyters or deacons convicted of some grave sin that inevitably removes them from priestly service, as on repentants, or as on faithful laymen, and do not allow them to be baptized again, and ascend to the rank of clergy.” In Rule 59 of the same Council: “According to the instructions given to us, we propose this, which was determined at the Council that took place in Capua, that it is not permissible to rebaptize or re-arrange.” In general, the Church has always adhered to the rule: in no case should repeat ordination or baptism be repeated, unless both were performed correctly, even in non-Orthodox societies. Therefore, she did not repeat the ordination even over clergy who converted to Orthodoxy from some schismatic sects, such as from the society of the Kafars 1551 and the Donatists 1552, and now she does not repeat it over those converting from the Roman Church. That is why the Roman Council condemned Donatus for the second ordination of bishops and presbyters who fell during persecution, as disagreeing with the decrees of the universal Church of 1553; St. Basil the Great denounced Eustathius of Sebaste for the same repetition of the ordination, noting that none of the heretics had dared to do this yet 1554; and some accused the Arians of the same 1555. Only ordination performed incorrectly and illegally, such as was taught by heretics, the Church recognized as invalid, and decided to replace it with a new legal ordination, if any of the clergy turning to Orthodoxy turned out to be worthy 1556. This is what she did in ancient times over the Arians, Paulians 1557 and in general over everyone ordained by self-proclaimed bishops who themselves were installed illegally 1558; and now he does the same to those who convert from Protestantism. However, even in this case, the sacrament of ordination is not repeated, but is actually performed for the first time: because the previous ordination was not true, but only imaginary. § 241. Who can perform the sacrament of the priesthood, and what is required of those approaching it I. According to the teaching of the Orthodox Church, the power to ordain priests. degree belongs only to the immediate successors of the Apostles, bishops (Posl. Eastern Patr. on the Right. Faith, Part 10). And this teaching is 1) Based on the sacred. Scripture. Priest the books represent that the Apostles themselves only ordained in the hierarchy and left this to the bishops. They themselves ordained him to the rank of bishop (2 Tim. 1:6), to the rank of presbyter (Acts 14:22-23), to the rank of deacon (- 6:6). They left this to the bishops: St. Paul wrote to the Bishop of Crete Titus: for this reason I left you in Crete, so that you could correct the unfinished state and install elders throughout the city, as I commanded you (Titus 1:5), and commanded the Bishop of Ephesus Timothy: do not lay your hands on anyone, but share in the sin of others (1 Tim. 5:22). And such cases, where the sacrament of ordination would have been performed by someone else, are not mentioned at all in the Word of God 1559. 2) is confirmed by the rules of St. Apostles and St. Soborov. The first and second rules of St. The apostles are commanded: “Let two or three bishops appoint bishops. Let one bishop appoint the presbyter and deacon and other clergymen” (demolished. Carthage. Sob. pr. 60). In the 19th canon of the First Ecumenical Council, by the way, it says: “If any (of the Paulians) in former times belonged to the clergy: such, having been found blameless, after rebaptism, let them be ordained bishops of the Catholic Church.” The ninth rule of the Council of Antioch reads: “each bishop has power in his diocese, and let him rule it with the prudence befitting everyone, and let him take care of his country, which is dependent on his city, and let him appoint presbyters and deacons” (demolished by Chalkid. Sob. 2). 3) Revealed in the so-called Apostolic Decrees and the writings of St. Fathers and teachers of the Church. The Apostolic Constitutions say; “We decree that a bishop should be ordained by three bishops, or at least two..., a presbyter and a deacon by one bishop, like other clergy, and that neither a presbyter nor a deacon should ordain clergy from the people” 1560. And in other places: “a presbyter should not perform the ordination of clergy 1561; the presbyter lays on his hand (χειροτιθεί), but does not perform the sacrament of ordination (ού χειροτονεί)" 1562. The Holy Fathers and Doctors of the Church express this truth very clearly: St. Chrysostom: “What the Apostle said about bishops, he also learns the same about presbyters. Bishops are elevated by the right of ordination (τή χειροτονία μονή), and only by this they seem to have superiority over presbyters” 1563. St. Epiphanius: “The rank of bishops is primarily appointed for the birth of fathers: for it belongs to him to multiply fathers in the Church. Another rank (presbytery) cannot give birth to fathers, but gives birth to the Church through the washing of the rebirth of children, but not fathers or teachers. How is it possible for an elder to appoint an elder when he has no right of ordination to appoint one?” 1564. Blazh. Jerome: “What does a bishop do, with the exception of one ordination, that a presbyter would not do?” 1565. It is also known about St. Athanasius of Alexandria, as he, proving that his accuser Ischira was not a priest, pointed out precisely that Ischira was ordained not by a bishop, but by a simple priest Kaluf 1566. II. Persons approaching the sacrament of priesthood - 1) There must be Christians and Orthodox Christians: since they are destined to be shepherds of the Orthodox Church. Therefore, the Council of Nicea determined: clergy who converted to Orthodoxy from the Pauline sect, in which both baptism and ordination were performed incorrectly, should not first be ordained to church degrees, if they prove worthy, but after their preliminary new, true baptism (right 1). And at the Council of Carthage it was decided that those seeking the priest. degrees, not only were they themselves Orthodox, but they also made everyone in their house Orthodox Christians even before their ordination. 2) There must be people proven in the word of faith and in a life consistent with the right word (Laodice. Sob. 12): like God's builders (Titus 1:7), who are called to teach others the faith by word and life (1 Tim. 3:2; 4:12). Therefore, in the statutes of the Church it is decreed: a) those seeking priestly dignity must know St. Scripture and church rules, in order to fulfill them yourself, and instruct the entrusted flock in them (VII Ecumenical Sob. Rights. 2); b) from the pagan life of a newly arrived person and in general a convert (1 Tim. 3:6), or from the vicious way of life of a convert, he should not hastily make a bishop or presbyter, but after proper testing (Apostle pr. 80; 1 Ecumenical Coll. pr. 2.9; Laodice. Coll. pr. 3); c) a layman or monk must ascend to the height of episcopacy only after being tested in the lower ecclesiastical ranks (Dukr. 17; Sard. 10). 3) If elected to the rank of bishop, they must be free from marriage; if they are elected to the rank of presbyter or deacon, they can, if they wish, be in a married state. The Church's rule on the celibacy of bishops has its origins in apostolic tradition. Although there is no doubt that in the first centuries of Christianity, people who were married were sometimes promoted to the episcopal degree (1 Tim. 3, 2. 4; Cathedral of Carthage, etc. 3. 4, etc.); but already from the rules of St. The apostle shows that the bishops, like other priests. rank, it was allowed to leave marriage, as long as they left for the sake of the feat of abstinence, and not because of abomination of marriage (pr. 51), which was then preached by some false teachers (1 Tim. 4, 1-3) 1568. As a result of this, a custom arose in the Church according to which predominantly persons who were not related by marriage and distinguished by the exploits of virginity and abstinence were elected to the episcopate 1569; and if they were elected from married presbyters, then for the most part they interrupted the marriage union with their wives upon ordination as a bishop - although this custom did not yet have the force of law in 1570 either in the 4th or 5th centuries. In the 6th century, Emperor Justinian, approving the rules of church deanery, confirmed with his law that custom, which he calls ancient and paternal, that monastics should be elected as bishops, or, if from the white clergy, then those without wives, or at least children, so that, after ordination, they could more easily leave their former spouses 1571. Finally, in the 7th century, when it turned out that this established custom was being violated in some places, St. The sixth Ecumenical Council decreed the following rule: “It has come to our attention that in Africa, and in Libya, and in other places, some of the existing most God-loving primates (bishops), and after the ordination has been performed on them, do not leave to live together with their spouses, considering them a stumbling block and a temptation to others. Having therefore great diligence to arrange everything for the benefit of the entrusted flocks, we recognized it as good, so that from now on there will be nothing of the kind. We say this not to set aside or transform the apostolic law, but to take care of the salvation and prosperity of people for the better, and let us not allow any criticism of the sacred title. For the divine Apostle says: Do everything for the glory of God, be without stumbling Jew and Greek and the Church of God, just as I please everyone in everything, not seeking your own benefit, but many, that they may be saved. Be imitators of me, just as you are of Christ (1 Cor. 10:31-33; 11:1). If anyone is seen doing this, let him be cast out” (right 12). From that time on, it became a permanent law in the Orthodox Church to elect only those not related by marriage to the rank of bishop. As for the persons elected to the lower levels of the hierarchy, to the degree of presbyter and deacon: then, following the Word of God (1 Tim. 3, 2. 4. 12), the Orthodox Church never forbade them to marry, as long as they entered into marriage before their ordination (Ap. 26; Neo-Caesar. 1; I Esc. 3; VI Esc. 3. 6), and never required of them celibacy as a duty of their rank, or as a vow. On the contrary, on the basis of the apostolic rules, she strictly forbade clergy to break off their legal marriage even under the guise of piety (pr. 5), just as she strictly condemned those laity who talked about a presbyter who was in marriage as if he were not worthy to receive communion from him (Gangr. 4, etc.). And when at the first Ecumenical Council some proposed to introduce into the Church a new law on celibacy for all clergy in general: then one of the most noble members of the Council, St. Paphnutius, the Bishop of Egypt, himself a virgin and a strict ascetic, convinced all the fathers present not to place a heavy yoke on consecrated men, which is not acceptable to everyone, and that it is enough if, according to the ancient tradition of the Church, only those who have already entered the priesthood. degrees will not marry, and those who took wives for themselves before ordination would by no means leave them after 1572. This ancient tradition of the universal Church was adhered to until the end of the fourth century and the Roman Church 1573. But from the end of the fourth century 1574, especially in the fifth century 1575 and the sixth century 1576, it already contained rules that demanded complete celibacy or abandonment of wives not only from presbyters and deacons, but even from subdeacons - rules, on the one hand, arbitrary and contrary to the spirit of the ancient statutes of the Church, and on the other hand, with their severity, they gave weak clergy a reason for seductive behavior. life. As a result of this, the VI Ecumenical Council decided: “since we have learned that in the Roman Church, in the form of a rule, it is given that those who have been awarded the ordination of a deacon or presbyter are obliged to no longer communicate with their wives: then we, following the ancient rule of the apostolic order and order, deign that the cohabitation of clergy according to the law will continue to remain inviolable, without at all dissolving their union with their wives, and without depriving them of mutual union at a decent time. And so, if anyone appears worthy of being ordained as a subdeacon, or a deacon, or a presbyter, let cohabitation with his lawful wife not be an obstacle to his elevation to such a level: and during his ordination, let no obligation be required of him that he will refrain from legal communication with his wife: so that we are not forced in this way to offend what God has established and in His the coming of a blessed marriage: for the voice of the Gospel cries: if God unites, let not man separate (Matthew 19:6); and the Apostle teaches: marriage is honorable and the bed undefiled (Heb. 13, 4); Likewise: if you are attached to your wife, do not seek permission (1 Cor. 7:27). We know that those who gathered in Carthage, having concern for the purity of life of the clergy, decided that subdeacons who touched the sacred sacraments, and deacons, and presbyters, in their appointed times, should abstain from their concubines. Thus, let us also preserve what was handed down from the Apostles and observed from ancient times, knowing the time for everything, especially fasting and prayer. For those approaching the altar, at the time when they approach the shrine, should be self-controlled in everything, so that they can receive from God in simplicity what they ask. If anyone, acting contrary to the apostolic rules, dares to deprive any of the sacred ones, that is, presbyters, or deacons, or subdeacons, of union and communion with his lawful wife: let him be deposed. Likewise, if anyone, a presbyter or a deacon, under the guise of reverence, casts out his wife, let him be excommunicated from priestly service, and, remaining inflexible, let him be cast out” (right 18). The Roman high priests did not listen to this; on the contrary, in subsequent centuries they began to confirm with even greater severity their laws on the celibacy of the entire clergy 1577, extending them in the 12th century even to lower clergy 1578. But they showed themselves to be only obvious violators of the ancient universal church law. Other names: ιερά τάξις (Grig. Theologian words. 21), ιερά στάσις (the same), κλήρος (apud Suicer. Theeaur. eccles.), ordo sacerdotalia (Tertulus. exhort. cast c. 7), ordo ecclesiasticus (Jerome in Ep. XLIV). Ignat. Bogon. Epist. ad Philad. n. X; Const. Apostol. VSH, 16. 17; Chrysostom de anathem. n. 4. Χειροτονία μυστική, Concil. Nicen. Epist. Synod. (Theodorit. Church. Ist. 1, 9). Ordinatio, Cyprian. Epist. XXXIII. LXVIII. Benedictio presbyterii, Concil. Aurel. V (540), p. IV. Sacramentum antistitis, Tatian. de baptism. n. VI. The first is canon. last to Amphiloch., right. 1, p. 287 in the book. rules In Acta Apostol. homil. XIV, n. 4; XV, no. 1. Epist. ad Diosc. LXXXI, c. 1. Elsewhere: quis ergo dissimulare audeat, quod in tanti sacramenti (ordinis) perpetratur injuriam? (Epist. ad Episc. provinc. Mauritaniae Caesar. XII, c. 3). Right 2. The VII Universe repeats the same thing. Cathedral in Ave. 5. And further: ipsi explicent, quomodo sacramentum baptizati non possit amitti, et sacramentum ordinati possit amitti; si enim utrumque sacramentum est, quod nemo dubitat; cur illud non amittitur et istud amittitur? Neutri sacramento injuria facienda est (Contr. epist. Parmen. lib. II, c. 13, n. 28). Demolished. Grieg. great in 1 Reg. lib. IV, c. 5, where the priesthood is also called a sacrament. Asseman. Cod. liturg. eccl. univ. T. VIII, p. 159; Biblioth. Orlont. T. III, P. II, p. 331 et squ. Morin. de sacr. ordinat. p. 18 et 314. “If anyone, a bishop, or a presbyter, or a deacon, accepts a second ordination from anyone, let both he and the one who ordained be deposed from the sacred rank; unless it is reliably known that he received ordination from heretics. For it is impossible to be baptized or ordained by such people, neither faithful nor ministers of the Church” (right 68). ? έπίτίθει αύτος. Lib. VIII, c. 16; cfr. cap. 17. Dionysus. apeonag. about the church hierarch. Ch. V, n. 2; Ephraim. Sirin. de sacerd. T. III, p. 3 (ed. Graec.); Ambrose. Epist. II, n. 6. Hippolyte de charm. c. II; Cornel. nan. Epist. ad Fab. Antioch. (Evce. Church History. VI, 43). Dionysus. apeonag. o church epapx. Ch. V, n. II, § 8; Hippolytus. de charisma. c. III, V. Theodorite. in 1 Tim. V, 22; Celestine. Epist. XXII ad Synod. Ephesin. n. 2: interfuimus..., cum ejus capiti mystica verba dicerentur. See the rite of consecration under the bishop. Missal. See note above. 1532 and the very text to which it refers. See note. 1533 and the text itself. In 2 Timoth. homil. I, n. 2, opp. T. XI, p. 661, ed. Maur. On the Priesthood III, p. 59 in Russian. translation In baptism. Christi T. III, p. 370, ed. Morel. De dignit. sacerdotali, cap. V, in Patrolog. curs. compl. T. XVII, p. 577. I universe. Cathedral. right 8. Concil. Carthag. III, c. LXVIII; Cons. Carthag. IV, c. LII. LXXI; Augustine. ad Bonifac. Epist. CLXXXV, no. 44. 46; ad Theodor. Epist. LXI, no. 2. Onmam. lib. 1, p. 44; cfr.. Bingham. orig. eccles. T. 1, par. II, lib. IV, c. 7. Letters. to Theodotus, bishop. Nikopol. CXXXX, in TV. St. Father X, page 285. Faustini et Marellini libell. precum ad imperatoros, n. XIII, in Patrolog. curs. compl. T. XIII, p. 92.101. I universal Sob. right 19; Innocent. dad. Epist. ad Alex. ХVIII. II Ecumenical Sob. rights 4; Concil. Nicen. Epist. ad Alexandr. (Socrates church history 1, 9). As for the words of St. Apostle to Timothy: do not neglect your gift that lives in you, even if it was given to you by prophecy with the laying on of the hands of the priesthood (1 Tim. 4:14): then here under the name of the priesthood (πρεσβυτέριον) we mean the council of elders (πρεσβυτέρων from πρεσβυς - old) shepherds of the Church, since among them was the Apostle Paul himself (2 Tim. 1:6), and not ordinary priests. Ού περί πρεσβυτέρων, notes St. Zlatoust έπισκοπον έχειροτονουν (in 1 Tim homil. XIII, n. 1). Const. Apostol. III, c. 20. In I Vol. homil. XI, n. 1. Epist. ad Evagr. LXXXV. Demolished. Ambrose. Epist. II, n. 6; ХIII, n. 1; Theodorite. in Num. interrog. ХVIII. Apolog. contr. Arian. n. 12, Ο pp. T. 1, part. 1, p. 134, ed. Maur. “Bishops and presbyters and deacons should not be appointed until they have made everyone in their house Orthodox Christians.” Irin. adv. haeres. I, 27. 31; Klim. alex. Strom. VII, 12. Demolished. note 1179–1484. What were all the great saints of the ancient Church like: Basil the Great, Gregory the Theologian, John Chrysostom and friend. St. Gregory the Theologian, mentioning the circumstances of the election of St. Basil to the cathedra of Caesarea, says: “the disputes were more reckless the hotter they were. For it was not unknown who prevailed over everyone, like the sun over the stars. Everyone saw this clearly, especially all the most respectable and impartial of the citizens, all who belonged to the altar, and our Nazirites (monastics), on whom alone, at least for the most part, such elections should have rested, in which case the Church would not tolerate any evil... For who of the right-minded would begin to look for another, passing you, the sacred and divine head, you, written in the hands of the Lord (Isa. 49, 16), not bound by marriage, non-acquisitive, disembodied and almost bloodless” (Words 18 in praise to the father, in Tv. Holy Father, II, 137–138). “Having been a cleric in Thessaly, I knew another custom. Thus, a cleric, if he continued to live with his wife, with whom he entered into marriage before his appointment as a clergyman, was expelled from the clergy, while in the east everyone, even bishops, abstained from communicating with their wives of their own free will, if, that is, they themselves wanted it, without being forced to this by an immutable law; for many of them, during their episcopacy, had children from their legitimate wives” (Socrates. Ts. Ist. book V, ch. 22, p. 431. in Russian translation. St. Petersburg, 1851). Sn. Sob. carthage right 4. 34. 81. Justin. Novell VI, cap. 1: prius autem aut monasticam vitam professus, aut in clero constitutus, uxori tamen cohaerens, nec filios habens… et caet. Socrates. C. East. Ch. 1, ch. II, pp. 65–66, in Russian. translation Concil. Illiberit. can. 33.65. Cupuc. dad. (385) can. 3; Innocent I (404), can. 2. Leo (443), can. 3; Concil. Aurel. 11 (452), can. 7. Сoncil. Toled. (531) can. 1; Cons. Turon. (567)can. 19; Conc. Altiss, (570) can. 20–22. Cfr. Walter, Lehrb. d. Kirchenrechts, § 212, Bonn. 1842. Sopsil. Rotap. (743)can. 1. 2; Concil. August. (952)can. 1. 11. 16. 17. 19. Concil. Later. 1 (1123) can. 40, and friend. Cathedrals. You might be interested in: