A word of praise for the dignity of the bishop

On the day of the enthronement of His Holiness Patriarch Kirill of Moscow and All Rus', readers of the portal “Bogoslov.Ru” are invited to publish a translation from Greek of the Word of St. Nicodemus of the Svyatogorets on the episcopal dignity. Translation, introduction and notes prepared by the MDAiS teacher, Father. Leonty (Kozlov), were published in the latest issue of “Theological Bulletin” (No. 10. 2010. pp. 139–166). After the disappearance of the charismatic talents of the 1st century. episcopal ministry is one of the highest in the life of the Church. According to Church Tradition, the bishop is the image of Christ and the head of the local Church, which he rules. In the most central event in the life of the Christian community - the Eucharistic Assembly - the bishop, according to St. Ignatius of Antioch, “presides in the place of God” 1. “He who honors the bishop will be honored by God, and he who dishonors him will be punished by God” 2. Such an exalted position of a bishop implies high demands on his spiritual and moral qualities, as well as special personal responsibility before God and before his flock for the Church entrusted to him. According to Rev. Isidore Pelusiot, “a bishop must be adorned with all the virtues and recognize the misfortunes of others as his own; “He lives not for himself, but for his subordinates, and his life is tested by thousands of eyes and tongues” 3. However, in reality, some representatives of the highest church clergy did not always correspond to the ideas of the ideal archpastor, displaying certain human weaknesses, which gave many people (especially those who had not strengthened their faith) a reason for condemnation. As a result, the bishop began to be perceived as a simple sinful person, and not as a representative of Christ and His Kingdom 4 . Regardless of the validity of such accusations, they undoubtedly did not contribute to the spiritual perfection and prosperity of the flock. In connection with this problem (which is also characteristic of modern church life, perhaps in an even more aggravated form), St. Nikodim Svyatogorets (1749–1809) 5 and wrote “A Word of Praise to the Dignity of Bishops,” the main idea of ​​which is to heal the sin of condemning archpastors. The reader is invited to the Russian translation of the “Laudatory Word” from the Greek language. This short work was first published as part of the book “Abridgement of the Psalms of the Prophet and King David” in 1799, 6 reprinted in Athens in 1864. 7 In modern times, it was published in 1991 in a pamphlet prepared by the monastery of Stavronikita (Holy Mount Athos) entitled “Three words of praise” 8, and also in 1999 Prot. George Marnellos 9. Researchers of the written heritage of St. Nicodemus never appeared. However, we do not have any more precise information about the time, purpose and circumstances of writing this text. From the text itself it follows that St. Nicodemus addressed this word to the believers of a certain diocese (he repeatedly addresses his addressees as “you” and calls them “Christians”), who, perhaps due to unknown circumstances, unfairly condemned their bishop. “The Eulogy” was written earlier than 1799, when St. Nicodemus, having reached the age of fifty, had already written most of his numerous works. In the "Life" of St. Nicodemus, compiled by Rev. Euthymius in 1812–1813, it is said that many Christians of that era lost confidence in bishops and confessors and came to St. Rev. for advice and consolation. Nicodemus 10, whose voice undoubtedly was authoritative for a fairly large flock. But St. Nicodemus, a modest and humble ascetic monk, saw in such veneration a certain imbalance in church life and sought to correct it. Observing the general decline in morals among the church clergy 11 and the laity of his time, he could not help but strive to stop the process of spiritual decay and consolidate the believers around their archpastors for the creation of the Church. St. Nicodemus communicated with many bishops of that era, mainly regarding the publication of his books. His oldest friend and mentor was St. Macarius Notaras, on the advice and with whose participation he compiled the famous “Philokalia”. The correspondence of the Saint with the patriarch-martyr Gregory V 12, with his nephew Bishop Hierotheus of Euripus 13 and other bishops 14 has been preserved. The Eulogy is most thematically related to the Edifying Manual, which (without the use of any manuals) expounds the ascetic doctrine of guarding the five senses. This work was written by St. Nicodemus in 1782–1783, when he lived on the uninhabited island of Skiropoula in the Aegean Sea, in response to a request from Bishop. Hierotheus to instruct him in spiritual warfare and ascetic life. It is preceded by an excursion “On the fact that candidates for the bishopric were initially elected from among the monastics and first became monks” 15, which defines the general idea of ​​the entire work - to outline the high ascetic ideal of episcopal service. “This custom, or better yet, the law, was the most holy law, the most just law, the law that is socially useful... because through ascetic deeds and exceptional living they first purified themselves, and then began to purify others; first they were enlightened, and then they were enlightened; first they achieved perfection, and then they led others to it. Or briefly: first they became saints, and then they led others to sainthood” 16. Thus, if the “Edifying Guide” depicts a certain ascetic ideal of the bishop, who, above all others, due to his exclusively responsible position in the Church, must be a saint, then in the “Laudatory” the emphasis is placed on the proper attitude of the flock to their bishop, the holiness and height of whose life is implied. The now published “Laudatory” consists of an introduction and two parts. Below is a short outline of the essay. The introduction talks about true and false likeness to God. Part I. About “that the Bishop bears a certain resemblance to God in the Church Hierarchy.” 1. A brief summary of the Areopagite's teaching on the nine-order heavenly hierarchy. 2. Comparison of the ranks of heavenly and church hierarchy. 3. On the special significance of the bishop's ministry. A. Likening the bishop, who heads the church hierarchy, to God, who heads the heavenly hierarchy. b. Through references to the Holy Scriptures and Dionysius the Areopagite, the idea is substantiated that the bishop, as the “animate image of God,” continues the Old Testament prophetic ministry and has the “height of power.” V. Bishop's service relates to the royal, as spiritual - to the carnal. d. In terms of their power to forgive sins and perform the Sacrament of the Eucharist, bishops are superior to angels. d. The bishop is called not only the likeness of God, but also God himself. e. The idea of ​​mediation, viceroyship and locum tenens delegated by Jesus Christ through the apostles to the bishops. Comparison of apostolic succession with numerous candles lit from one candle, borrowed from St. Gregory Palamas. and. Likening the bishop performing the bloodless Sacrifice on earth to the Son of God, “interceding for us to God in heaven.” h. The power of the bishop extends not only to earth, but also to heaven and hell, the inhabitants of which bow before him as before Christ. And. Symbolism of bishop's robes. j. The meaning of the staff, panagia, mantle and candle, which is carried in front of the bishop. l. Comparison of the bishop mysteriously celebrating the Divine Eucharist with Moses talking with God in the cloud. m. Praise to the bishops through the mouth of Sirach (Sir. 50:5-12). Part 2. About how a bishop “must enjoy special respect from all his subordinates.” 1. Examples of the respectful attitude of the pagans towards their priests and the Alexandrian Jews towards their high priests. 2. A Christian who neglects or disobeys the bishop cannot be saved. 3. Examples from the Old Testament, of which the most striking is the high priesthood of Aaron. 4. A call to obey and honor your bishop, who teaches the seven Sacraments of faith. The main sources of the “Laudatory” are the “Areopagitica” and “Tales on the Priesthood” by St. John Chrysostom. The author also frequently quotes Scripture from both the New and Old Testaments. Occasionally he turns to ancient authors, whom he most likely quoted from memory, using the knowledge accumulated in his youth. Perhaps the “Laudatory,” which is distinguished by a certain degree of scholasticism, was written based on Western texts that could not be established. The idea that the bishop is the “likeness” of God and the “animate image” of Christ, immediately stated in the title of the first part, turns out to be the most important leitmotif of the entire work. The idea of ​​the similarity between the bishop and Christ is quite clearly represented in the previous patristic tradition, starting with St. Ignatius of Antioch 17 up to St. Theoliptus of Philadelphia (XIV century) and St. Simeon of Thessaloniki (XV century). Yes, St. Theoliptus wrote about the mediation of the bishop between the people and God: “Just as the grace of Christ bestowed on the bishop descends through him to the people and sanctifies them, so the people, falling to the bishop and being assimilated by him, through him are assimilated to Christ and saved. After all, a bishop is a mediator of God and people, who always offers prayers and supplications and thanksgiving to God for the people, watches and strives” 18. And St. Simeon called to honor the bishop sitting “on the throne of Christ”: “Fear and fear your bishop, all priests, laity and monastics, as an instrument of God, as a servant of God, as having the power of God, as one who sits on the throne of Christ, reverence him and give honor to him as occupying the place of Christ” 19 . However, neither one nor the other identified the ministries of the bishop and Christ to the extent that this identification is emphasized by St. Nicodemus, perhaps not without the influence of Western clericalism. In conclusion, it should be noted that in the “Elocution” the Venerable himself. Nicodemus does not dwell on the special privileges of the hierarchal service, but speaks of the most important service of the Eucharist. The translation was made according to the Athonite edition of 1991 20. The editors of the journal carefully double-checked and clarified all references to primary sources using modern editions; a number of unidentified primary sources were found; in the few remaining problematic cases, references are given to passages of similar meaning by the same author. All notes compiled by the translator or editor are given without indicating copyright responsibility, since the Venerable himself. Nicodemus did not leave any notes on this text. In the Russian translation, the capital letters of the original Greek text are preserved, which, according to the author’s intention, have an additional semantic load. A word of praise for the dignity of the bishop There is no dignity higher or more desirable than that of becoming like God. There is no higher one because it exceeds all the limits of nature. There is nothing more desirable because it elevates a person to the highest level of extreme and complete happiness. And this is so, since all the other virtues that strangers here on earth can enjoy, 21 even if they are worthy of surprise, even if they are great, nevertheless, whether because they lack that incomparable height, or because they impart only one part of happiness, are not as great and desirable as the dignity of godlikeness, which with its incomparable superiority and universal gift of the most perfect happiness in all rational creatures ignites the longed-for love for God. And the first Dennitsa in heaven, inflamed with the lust of this dignity, dreamed of placing his throne above the stars and becoming like the Almighty: “I will ascend into the sky, I will exalt my throne above the heavenly stars, I will sit on a high mountain and become like the Almighty” 22. And the second - Adam on earth, defeated by his own desire - wanted to become like God, having heard the advice of the serpent: “You will be like God, knowing good and evil” 23. And after Adam, many kings and rulers tried countless times to appropriate this high title for themselves and gain fame among their subjects as if they were like God. This kind of insignificant man from the Carthaginians named Sophon, overly desiring that people would honor him as God, took some birds that imitate human voices and taught them to say: “Sophon is God.” After that, he released them to fly high. And when the birds shouted from above: “Sophon is God,” the people hearing this said in surprise that Sophon was God, since even the dumb birds of the air with a solemn voice confessed him as God. But despite all this, none of them was worthy to become like God, but they were all equally mistaken 24. Their thoughts turned out to be false, their wishes were vain and vain. After all, for someone to become like God is a divine gift, completely surpassing any measure of human perfection. The Divine Apostles and their successors, the Bishops, are those who inherited this great privilege on earth. The Almighty God wanted to distinguish them from other people, endowing them with a superhuman, special and highest honor, which does not belong to anyone except His Divine greatness. And therefore, in my present word 25, devoid of rhetorical eloquence, but confirmed on the words and testimonies of the Divine Fathers of the Church, [the following] will be clearly shown. Firstly, the fact that the Bishop represents a certain semblance of God in the Church Hierarchy. And, secondly, that for this reason he should enjoy special respect from all his subordinates. So, in order to understand these two points for yourself, listen to me favorably, I ask, with attention. According to Dionysius the Areopagite, there are two Hierarchies. One is heavenly, and the other is church. One is immaterial, and the other is material. One is the angelic mountain, and the other is the human valley. But at the same time, they are so harmoniously connected with each other that one, one might say, miraculously and amazingly contains the other. From this it follows that one, the heavenly Hierarchy, is the prototype, and the other, the church Hierarchy, is the image of the prototype. After all, the same skillful artist - God, who wisely painted the walls of the heavenly Jerusalem, with His own hands also painted the walls of the lower Jerusalem, that is, the Church, according to the prototype of the heavenly art, as Isaiah says: “Behold, with My hands I have painted the walls for you, and you are always before Me” 26. This truth will become clearer to us if we mentally rise to the third, called fiery, heaven 27, where the faces of all the Angelic Orders and the Blessed Ones reside 28. There the entire Hierarchy of ethereal Forces will appear to our reverent gaze. Let us walk around all their faces, enjoying their divine splendor and insubstantial beauty. Let's imagine that all these Angels are divided into nine ranks: Thrones, Cherubim and Seraphim; on Dominance, Power and Strength; on the Beginnings, Archangels and Angels. And that some of these ranks are the first and surround the Triscendent Deity, others are the middle ones, and others are the last. Let us also note that they are subject to a certain Divine law: the first and highest rank is enlightened by the second, the second by the third, the third by the fourth, the fourth by the fifth, and so on until the ninth, as the secret guide Dionysius the Areopagite says in his contemplation: “After all, this is completely and God-givenly legitimized by the Divine Order, so that through the first the second will partake of the Divine insights” 29 . Moreover, we will recognize the combination of two Hierarchies when we see that all these nine ranks simultaneously receive the radiant lightning of wisdom and knowledge 30, the revelation of secrets 31, the indescribable beauty of radiance - in a word, all the highest and divine Gifts from the inexhaustible Source of light, the Tri-radiant King of God. And God alone is the first and super-essential Hierarch (Ἱεράρχης) and Mystery Leader of this entire magnificent Hierarchy, from Whom, as from some inexhaustible source, this all-consensual angelic well-being, immaterial purity, complete enlightenment and blissful perfection flows onto it. So, if we see with the eyes of the mind this prototype Hierarchy in heaven, and then descend to the Church Hierarchy, we will immediately see the image and learn about the mutual agreement of these two Hierarchies. Especially if we remember the words of the mentioned secret leader Dionysius, who says that both the local Hierarchy and the one here have the same and the same power: “It is equally necessary, however, to say that the entire Hierarchy, now sung by us, has the same and the same power in all hierarchical affairs” 32. That one has as its goal and final completion its likeness to God and unity with Him, and this one similarly strives for likeness and union with Him. That one is divided into nine ranks, and this one into nine 33: Priests, Deacons and Subdeacons, Readers, Singers and Clerics, Monks, Faithful and Co-Presidents 34. In that, the following order is observed, so that the higher ones pass on insights and grace-filled gifts to the lower ones, and in the Church Hierarchy, Priests pass on enlightenment to the Deacons, Deacons to the Subdeacons, Subdeacons to the Readers, and so on sequentially, right down to the Co-Presidents. And so - in order to finally reach the Bishop, about whom this word is spoken - just as all the ranks of the Angelic Hierarchy receive all grace-filled gifts from the highest God, so here all the ranks of the church Hierarchy receive grace from the bishop. And although God is the pre-primordial beginning and cause of each Hierarchy, yet He, obviously, wished that the place that He Himself occupies in the Heavenly Hierarchy should be occupied by the Bishop in the lower Hierarchy. This means that just as there God is the secret ruler of all the gifts that the heavenly Hierarchy of Angels blissfully enjoys, so here the Bishop is the source of all benefits and the animated treasury of Divine Gifts, successively transmitted, as we have already said, to all church ranks. So, from this state of affairs it follows that the prototype of the Bishop can be God Himself. What a gift, what a dignity, what a greatness the Hierarchy! Who among the faithful does not now see that the Bishop is an animated image of God and that he represents the likeness of God in the Church Hierarchy? Therefore, the previously mentioned secret leader Dionysius in one place spoke about this Bishop: “The Hierarch, thanks to likeness to God, wants all people to be saved 35” 36 - and in another: “So, we say that there is the goodness of Divine bliss, always equally and in the same way possessing the beneficial rays of its own light and generously spreading them [sc. rays] into all mental eyes” 37. “Sealing the imitation of her, the divine Hierarch generously extends the light-like rays of his divine teaching to everyone” 38. Truly great is this dignity! The God of heaven, God, full of glory and full of immortality, with all this, deigned to appoint the Bishop in the Church Hierarchy as His own locum tenens. God is with whom no creature can compare, for who is like You, O Lord? 39 - nevertheless, he wanted the Bishop to have in himself some likeness to Himself. God, Who, majestically terrifying, commands: “To whom will you liken the Lord? And to what likeness will you liken Him? "40 - nevertheless, he now agrees that the Bishop should be the likeness and animated image of His Divinity. Therefore, we can say that if in ancient times He spoke through the mouth of the prophet Hosea: “I multiplied the visions and became like in the hands of the prophets,” 41, now he would say better: “I became like in the hands of the Bishops, because they represent My face in the earthly Hierarchy, they are so many of the purest mirrors of My greatness, “immaculate mirrors, accepting the initial radiance 42,” as He said divine Dionysius 43. And who? Material, perishable, bound by flesh and blood. Oh, inexpressible love for humanity! Oh, heavenly and incomparable dignity! I am at a loss, perplexed, and don’t know what to be more surprised at – the height of the power given to the Bishops, or the infinite goodness and love of God, who wanted to convey such the highest gift to mortals. And the royal dignity, of course, is great, since it surpasses all other worldly high ranks, but in comparison with the dignity of the Bishop, it, according to the word of the divine Chrysostom, turns out to be the lowest 44. After all, while the king rules over bodies, the Bishop rules over souls; the king fights against bodily enemies with the help of bodily chariots, and the Bishop takes up arms against invisible enemies, against the very principalities and powers, against the very rulers of the darkness of this world, against the very evil spirits 45 with spiritual chariots. All bodily and state things relate to the Tsar, and spiritual and heavenly things relate to the Bishop. Although the Bishop kisses the right hand of the king, the king is crowned by the Bishop and receives his blessing. And, to put it briefly, to the extent that spiritual things are superior to physical things, and heavenly things are superior to earthly ones, so much so does the Bishopric surpass the kingdom. We also have a higher comparison - the Bishop and the Angels. Truly, the dignity of Angels is great, because they are ministering spirits sent to serve 46, because they are a flaming fire, 47 because they directly receive the divine and near-brilliant (πλησιφαεῖς) illuminations of the Trisolar Godhead. But as for the power that the Bishops received to forgive and bind sins, as for the power they have to transform bread and wine into the Body and Blood of Christ, then in this respect, of course, they surpass even the Angels: “Who on earth can forgive sins except God alone? » 48. And yet, the Bishops are honored by this highest power and strength. “People living on earth and still staying on it,” says the divine Chrysostom, “are allowed to dispose of the Heavenly, and they received power that God did not give to either the Angels or the Archangels; for it was not said to them: “Whatever you bind on earth will be bound in heaven.” and whatever you permit on earth will be permitted in heaven" 49 50. Moreover, which of the Angels can, I do not say, go inside, but even penetrate those terrible and terrible Mysteries that the Bishop crushes with his hands, and eats and drinks with his lips - those into which, according to Scripture, “Angels desire to penetrate” 51? So, in this the Bishop surpasses even the exceptional Angels themselves. Moreover, he bears the likeness of God in the Church Hierarchy, according to our first point. But what do I say the likeness of God? The Law of God calls the Bishop God. “Do not slander the gods,” says one passage of Scripture 52, which the divine Chrysostom explains as follows: “The law calls those venerated by the Priesthood Gods” 53. Those, he says, whom God has honored with the dignity of the Priesthood, the law calls Gods, as he called Moses God for Pharaoh: “Behold, I have made you God to Pharaoh” 54. And if the Saint says here that the law calls Priests this way, then all the more so should this apply to the Bishops, who are the ancestors who ordain Priests. The same thing follows both from mediation and from the words of Jesus Christ, the Son of God. The Lord Jesus Christ said to His Holy disciples and Apostles: “He who listens to you listens to Me. Whoever accepts you accepts Me" 55. He seemed to say the following: “Oh, My disciples! Whoever listens to you listens to Me Myself, and whoever accepts you receives Me Myself. Because you are My own locums, you represent My Face, and you will represent My own image and likeness in My Church.” Truly, this is how it actually is. The apostles were animated images of the Son of God and took the place of (ἀντὶ) Jesus Christ Himself. The Apostle Paul also testifies to this, saying: “So we are ambassadors for (ὑπὲρ) Christ” 56, that is, we are mediators for (ἀντὶ) Christ, namely, taking His place and bearing His image, we ask you. And the Eloquent One, interpreting this saying, says: “So, we are messengers for Christ, which means instead of Christ, because we have become recipients of His deeds” 57. Thus, the Bishops, as successors of the Apostles, are locums and images of Jesus Christ. And the succession that the Bishops received from the Apostles is represented by the great and divine Gregory of Thessalonica (Palama) with the help of one most suitable comparison. The Apostles, he says, on the day of Pentecost received the Holy Spirit in the form of tongues of fire and in some way were lit, like many pure candles, from the Heavenly flame of His divine and sanctifying grace. So, just as from one candle another can be lit, from another - a third, and so on, up to a huge number of them, in the same way the Bishops, like many new candles, were lit from those first lamps - the Apostles - and were filled with the all-blessed rays of the enlightening gifts of the Holy Spirit, which they transmit to the entire Church of Christ 58. And therefore, through this gift transmitted by them, they are honored to represent in the Church Hierarchy the image and likeness of the Son of God. “This one,” says [St. Gregory Palamas], “The Grace of God, both this Gift and the enlightenment of the Holy Spirit, is called upon to pour out upon the Church 59 by each of the Bishops” 60. We can prove this from the similarity [of the bishop's ministry] to the mediation now performed by the Son of God before His Heavenly Father for the pardon of the whole world. The Divine Apostle in his Epistle to the Romans says: “Christ died, but also rose again: He is also at the right hand of God, He also intercedes for us” 61. This mediation, according to the divine Cyril, relates to His humanity and is associated with His Hierarchical dignity. “The word “intercedes” is said about His humanity, since He was a Bishop. For “You,” says the psalmist, “are a Priest forever.” 62 63 Now, just as Jesus Christ, through His deified and incorruptible flesh, intercedes with God in those above, so in a similar way, the Priest, through the bloodless and most holy Sacrament of the same His own, made incorruptible, Body and Blood of Jesus Christ intercedes with God here in those below. So, due to this similarity or even identity of mediation, which both Jesus Christ in those above and the Bishop in those below perform before God and the Father, it follows that the Bishop is a similarity to Jesus the Son of God. And since This One is a Bishop, and this One is a Bishop, and This One is a mediator between God and people 64 , and this one; and if Aaron and the other Bishops of the Old Law were the imprint and image of Jesus Christ 65, as Cyril of Alexandria explains, with all that they sacrificed bulls and goats and other dumb animals, 66 then how can one not consider it fair that the Bishops of the New Grace represent the image of the Son of God in the Church as offering with Him the same sacrifice? Here it is useful to cite the following saying of Chrysostom: “So, just as what is offered many times is one Body, and not many bodies, so is there one sacrifice. Our bishop is the one who makes the sacrifice that cleanses us. We offer it then, and we offer it now, having not suffered any diminution” 67. And if the Bishops bear within themselves the likeness of the Son of God, then it is obvious that they also bear the likeness of God, according to our first point. Truly inexplicable and incomprehensible is this relationship and similarity accepted by faith, which the all-wise and Lord of all God deigned to be between the Heavenly and the earthly, between the servants of the Lord and the same God Himself! As if the work that the Bishop accomplishes here in those below on earth, God affirms the same in those above in Heaven. This means that if the Bishop commands that someone remain bound on earth, then he is immediately bound in Heaven. If he says that such and such is permitted on earth, and at the same time he is permitted in Heaven. The divine Chrysostom has a saying about this: “What the priests do in the low places, God decrees in the high places, and the opinion of the slaves is confirmed by the Lord” 68 . And if this applies simply to the Priests, then much more so to the Bishops. Here, truly, I am overcome with great admiration for the superiority of the bishop's power. God says through the Prophet: “The heavens of heavens are to the Lord, but the earth he has given to the sons of men” 69. However, He also gave heaven into the power of the Bishops, which is clear from the fact that they, asking and propitiating God in prayers, from there, with their invocations from above, bring down the Grace of the Holy Spirit into the Sacraments. But why should I talk only about heaven and earth? He even gave the underworld of hell to the power of the Bishops, since they, with their petitions to God and the bloodless sacred rites they bring, can help the souls in hell. “Ask,” says Isaiah to Ahaz, “a sign for yourself from the Lord your God, in the depths or on the heights” 70. Ask now, Christian, I tell you too, ask for a sign in the depths or on high, in heaven or on earth, on earth or in hell, and you will find that the Bishop reaches everywhere. Ask for a sign in heaven - and you will see that he, like Elijah, brings down from there the Heavenly and Divine fire of the Holy Spirit. Ask for a sign on earth - and you will see how it resolves and binds the sins of living people. Ask for a sign in hell and you will see how it helps the souls of the dead who are there. And if this is true - and we believe that it is so - then, consequently, the Bishop holds in its hand all parts of the world, and everyone kneels before it: those in heaven, those on earth and the underworld, just as they bow the knee before the Son of God, according to the word of the Apostle: “so that at the name of Jesus every knee should bow, in heaven, on earth and in the underworld” 71. Do you see the benefits? Do you see the accolades? Do you see the greatness of the Bishops? Therefore, you, the Bishop, are an animated image of the Divine, you are a mediator between God and people, and, finally, you represent the likeness of God in the Church Hierarchy. Christians, why should I further spread my speech? Here before us stands an animated image of the Bishopric, the Bishop of God, the Hierarch and head of the Church Hierarchy, the second sun of the intelligible firmament, that is, the most divine Lord and Shepherd of this diocese, the mediator between God and people, the locum tenens of Jesus Christ. Here, here he himself, dressed in bishop's robes and surrounded by various ranks of Priests and Deacons, without much other evidence, shows everyone that he represents the face and likeness of God in the Church Hierarchy. See that sparkling surplice he wears? He points to his inherent angelic purity and lightness. Do you see that golden stole? It means the rich Grace of the Holy Spirit, pouring out on him from top to bottom, with which he is completely blessed, both soul and body, completely fragrant. See the sacred belt he wears? He displays his characteristic chaste and immaculate life. Do you see the handles on it? They hint that he carries in his arms the Passion and bonds of Jesus Christ and is ready to suffer and die, if necessity calls for it, for you, his flock, just as Christ died for him. The divided sakkos that he wears signifies the tunic of Christ woven from above, which, since it was torn by heretics, the holy Bishops sewed it back together with their Orthodox teachings, which he, if necessary, promises to imitate. The omophorion that he wears on his shoulders testifies that he holds all your weaknesses, burdens and all passions on his shoulders, suffers with you and helps you. And just as Christ took the lost sheep on His shoulders and carried it to Heaven, so he, in imitation of Jesus Christ, as His successor, promises that with the help of his teaching and good example he will lift you onto his shoulders and take everyone to Heaven. That is why it is said when he puts on the omophorion: “On the frame, O Christ, you brought your lost nature to God and the Father.” 73 The miter that he places on his head shows the highest and divine dignity that he has in the Church, and at the same time reminds that he has Christ as his head and is under His authority and laws. The divine Chrysostom explains this, saying: “Since the bishop was the head of the people, then the one who became the head of all had to have power over his head, for independent power is unbearable, and if it has a symbol of domination over it, it is governed by law. So, he (i.e., the law) commands that the head should not be naked, but covered, so that the head of the people understands that he also has a head, that, ruling over everyone, he is in the power of the law, that, being the lawgiver for everything, he himself receives instructions from the law 74 "75. That shepherd's rod that he holds in his hands shows that he is your Shepherd, and guides you, and directs you, like sheep, to the good pasture of virtues and good deeds. He gathers you into the fence of Jesus Christ - both here into the fence of the lower Church, and into that Heavenly and true fence of Paradise - not allowing a single sheep among you to separate and move away, so that it is not swallowed up by the intelligible wolf - the devil. But also, through his teaching, he tries to bring other people’s sheep into the fold of Christ, in order to form one flock with one Shepherd 76 - Christ. The panagia with many precious stones, which he wears on his chest, represents the breastplate of Aaron, in which there were twelve stones with the names of the twelve tribes and through which testimony and truth were revealed. With it he shows you that he has all of you, his flock, in his heart, loves you always and sees with a vigilant eye both you and all your judgments, as it is said: “Put on the breastplate of judgment the testimony and the truth, 77 and they will be in the heart of Aaron when he enters [into the Sanctuary] before the Lord; and Aaron will always bear the judgments of the children of Israel on his chest before the Lord always." 78 And the mantle with rivers 79 that he wears means that he pours out the Grace of the Holy Spirit on everyone, like streams. The golden scapulars on the mantle point to the Old Testament and the New Testament, by studying which he exudes the streams of his divine teaching and infuses with it the entire royal priesthood of Christ. The candle offered to him means that he, like another sun, shines before people with his good deeds and virtues and transmits enlightenment to everyone, so that they see the path leading to eternal life, and that like a pillar of fire 80 he leads the new Israel to the promised land of the heavenly Jerusalem. Isidore Pelusiot said this very appropriately: “God lights a lamp - the Priest - and places it on the candlestick of the luminous pulpit, so that it enlightens the Church like lightning, saving dogmas and deeds from darkness, and the people, seeing the rays of life-giving radiance, would be directed towards them and glorify the Father of Lights” 81. And the ranks of Priests and Deacons, surrounding him in the Holy Altar at the reverent hour of the Divine Sacrament, designate the ranks of Angels, which surround God in Heaven. In this trembling and terrible time, it seems to me, extremely amazed, that I see a certain bright cloud, how it descended and overshadowed the entire sacred and Holy Throne, and that within the cloud God Himself is present in order to sanctify with His sanctifying Grace and power the Honest and Holy Gifts, as He once descended in a cloud on Mount Sinai. I also see the Bishop, how he enters inside the cloud and mysteriously talks with God, like another Moses, all changed, all deified. He stands before God by nature as another God by grace, sacramentally and secretly working the life-giving Body and Blood of the Son of God, a mediator between God and people. And he brings down Grace from God to you, his flock, and, on the contrary, lifts your prayers to God. And so he cleanses you, enlightens you and leads you to perfection. In this way he nourishes you, inspires you and revives you. In a word, he gives your souls the desired salvation. Oh, the ineffable greatness of the gift that you, my beloved brothers, are privileged to receive thanks to such a Master! Oh, Heavenly grace, which you partake of through him! I congratulate you for the great and inexplicable happiness that you received, having been awarded such a Shepherd, such a loving father, such a heavenly mediator and intercessor. All those generous and amazing praises that were once addressed by the Wise Sirach to Onias, the great Bishop, can rightly be attributed to him: “How majestic he was among the people, when leaving the veil of the church! Like the morning star among the clouds, like the full moon in days, like the sun shining over the church of the Most High, and like the rainbow shining in the majestic clouds, like the color of roses in spring days, like lilies by the springs of water, like a branch of Lebanon in summer days, like fire with incense in a censer, like a forged golden vessel adorned with all kinds of precious stones, like an olive tree with fruit, and like a towering cypress to the clouds. When he took on magnificent clothing and was clothed in all the majestic decoration, then, as he ascended to the holy altar, he illuminated the circumference of the sanctuary with brilliance” 82. And again, my Christian brothers, who have been honored to have such a loving Father, such a gatekeeper of Heaven, who has the power to close it for the unrepentant and, on the contrary, to open it for the repentant, is it really unfair that you should show such a Bishop all the respect, all the reverence and all the honor due to a Master? If the Heavenly Angels themselves revere your Bishop and, amazed by his superior dignity, surround him with much amazement and awe at the terrible hour of the Sacraments, then how much should you, his subjects, you, his flock, you, his children, honor him as your Master, obey him as your Shepherd and heartily love him as your Father? If the Egyptians, a wicked and infidel people, gave honor to their High Priests (Ἀρχιερεῖς) as Gods and therefore sometimes called them all-divine, since they announced their judgments and decisions to the whole people, sometimes tri-great, that is, three times the greatest, then how much more should you, Christians, a holy and most God-fearing people, give to your Respect and all kinds of honors for the bishop? About King Alexander, Josephus [Flavius] says that when he rode into Jerusalem on horseback and saw Jaddui the Bishop, dressed in bishop's robes, who came out to meet him, he was amazed by his appearance. It seemed to him that this was some kind of God, and he immediately, with fear and trembling, got off his horse and bowed to him, right down to the ground 84. Let those of you who do not show honor to their Bishop hear this, let them hear and be ashamed of the example of a pagan, a proud king. Alexander was considered the sole ruler of the universe, the thunder of Asia, the winner and owner of the trophies of so many kings, and with all this, he bowed to the surface of the earth before the Bishop. And what kind of Bishop? Jews Great miracle! And now a certain Christian, with all his insignificance, with all his baseness, still does not want to submit to the heights of the Hierarchy, but dishonors him and despises him. Whom? Your own Bishop. Whom? Your own Shepherd. Whom? His own Father, who regenerated him by water and the Spirit, who nourished him with the Body and Blood of Christ, who made him a son of God from a son of sin, and on whom rests all his hope of salvation. And without it it is impossible either to be saved or to become a full-fledged Christian. Alas for such neglect! Woe to such wickedness! The divine Chrysostom calls disdain for the rank of Bishop an obvious fury: “It is obvious fury to despise such power, without which it is impossible for us to receive either salvation or the promised benefits” 85. But why should I talk about the Egyptians and Alexandrians? God Himself honored the Bishops more than anyone else, and you can clearly see this in the Holy Scriptures. Bishop Aaron and Miriam his sister both made the same mistake, because they both scolded and accused their brother Moses for taking an Ethiopian wife. “And Miriam and Aaron reproached Moses because of the Ethiopian wife whom he had taken” 86. But with all this, God punished for this condemnation only Mariam, who was completely covered with leprosy and was then expelled outside the camp, and Aaron, although subject to the same punishment, God, however, did not punish at all. But why did you do this, Lord? Are you not righteous and have you not loved righteousness 87? Why do You create such injustice? No and no,” answers Saint Cyril of Alexandria, “God did not commit injustice, but, respecting the dignity of the Hierarchy that Aaron possessed, he did not punish him, so as not to set an example for people to neglect him. “Having been condemned together with Miriam, Aaron was not afflicted with leprosy for the common good, although he should have suffered equal punishment, because he is honest before God and has great possession of the Priesthood. So, thanks to him, apparently having avoided the shame of appearing before everyone with leprosy, he was even more tormented by sadness for the one who had suffered such a fate” 88 . I'm not even talking about how much God honored the same Bishop Aaron with a miracle with his rod, which, being dry, released almonds 89; how he exalted him with that valuable, lavishly decorated and truly magnificent garment, when he ordered him to be clothed in it. Namely, in the lower blue podir, in a stiff linen robe, in a fastened (i.e. consisting of two halves) tunic, or ephod, he placed on it the breastplate of judgment with twelve stones in four rows, a miter made of fine linen and a golden tablet on which was written the name of God in four letters: Jehovah. He decorated the edges of his clothes with vertebrae and pom-poms, and honored him with many other decorations 90 - in a word, with everything else with which He wanted to show people how valuable the dignity of the Hierarchy was before Him. And when someone intended to rebel against him or dishonor him, He immediately sent him punishment. This is how God punished Dathan and Aviron, who rebelled against him, under whom the earth gave way and swallowed them alive 91 . That is why the Psalmist, reflecting on this quick God’s retribution for those who despised Aaron, said: “Moses and Aaron in His Priests... God, You were merciful to them and took vengeance on all their undertakings” 92. So, from what has been said, you too, my Christian brothers, will learn to honor your Bishop as your savior and benefactor. If you must honor and respect your Priests, as Sirach commands: “With all your soul revere the Lord and honor His priests” 93, then how much more should you honor your Bishop? After all, through him you have knowledge of God and piety. From him you receive all the Sacraments of our Faith: Baptism, Confirmation, Communion, Marriage, Penance, Priesthood and Anointing. The honor and glory that you give to him ascends to God, as the divine Chrysostom says: “Reverence for the Priests ascends to the Lord of all” 94. And if to the Priests, then how much more to the Bishops? After all, you are in his hands - both alive, in this life, and after death, in another life. Thanks to him, you receive healing from spiritual infirmities and achieve eternal salvation. Yes, my beloved brothers, small and large, clergy and laity, obey all this mentor (abbot) and your Bishop, as Paul commands you, because he too is watching for your salvation, as if he were to give an account instead of your account on the day of judgment, and because when you obey him, then he will gladly fulfill his task, namely, take care of your souls: “Obey your leaders and be submissive, for they are vigilantly concerned about your souls, as obligated to give an account; so that they do it with joy, and not sighing” 95. Yes, again and often I beg you, my brothers, show him all filial submission as a child of obedience, 96 and may he be to you the image and likeness of God and our Lord Jesus Christ. And do not do anything without his knowledge, just as he should not do anything without the knowledge of God, as the God-bearing Ignatius and the divine Chrysostom say: “Therefore, one of the great ancient men, Ignatius by name, adorned with Priesthood and Martyrdom, in a letter to one Priest said: “Let nothing happen without your knowledge, but do not do anything without the knowledge of God.”97 Then and with his help, you will be worthy to become heirs of eternal blessings, which may we all be worthy of through the Grace of Christ, Amen. Translation from Greek, introduction and notes Hieromonk Leonty (Kozlov) Dionysius the Areopagite. NI - Dionysius the Areopagite. About the Heavenly Hierarchy / Translated by M. G. Ermakova. St. Petersburg, 1997. Dionysius the Areopagite. CI - Dionysius the Areopagite. About the Church Hierarchy / Translated by G. M. Prokhorov. St. Petersburg, 2001. John Chrysostom, St. Six words about the priesthood - John Chrysostom, St. Creations. T. 1. Book. 1–2. St. Petersburg, 1895. Leonty (Kozlov), priest. 2004 – Leonty (Kozlov), priest. Venerable Nikodim Svyatogorets (1749–1809): Life and creative heritage. SP., 2004 (candidate's dissertation). Theoclitus of Dionysiata, mon. 2005 – Theoclitus of Dionysiata, mon. Venerable Nicodemus the Holy Mountain. Life and works. M.: Feofaniya, 2005 (translated from Greek: ΘεόκλητοςΔιονυσιάτης, μον. Ἅγιος Νικόδημος ὁ Ἁγιορείτης Ὁ βίος καὶ τὰ ἔργα του (1749–1809). La Théologie Byzantine 2002 – La Théologie Byzantine et sa tradition. II (XIII-XIX s.) / Sous la direction de C. G. Conticello et V. Conticello. Turnhout: Brepols, 2002 (Corpus Christianorum). Συμβουλευτικὸν Ἐγχειρίδιον1999 – ΝικοδήμουτοῦἉγιορείτου. Συμβουλευτικὸν Ἐγχειρίδιον, ἤτοι περὶ φυλακῆς τῶν πέντε αἰσθήσεων. 5η φωτοτυπ. ἔκδ. (1988). Θεσσαλονίκη, 1999. Τρεῖς Ἐγκωμιαστικοὶ Λόγοι 1991 – ἐν Ἁγίοις Πατρὸς ἡμῶν Νικοδήμου τοῦ Ἁγιορείτου Τρεῖς Ἐγκωμιαστικοὶ Λόγοι. Ἱερὰ Μονὴ Σταυρονικίτα – Ἅγιον Ὄρος, 1991. Ign. Ant. Ep. ad Magn. 6. PG 5, 764B:1–2. Ignat. Ep. ad Smyrn. 9. PG 5, 853A:11–13. Isid. Pelus. Ep. 1641:36–39 (ed. P. Évieux. Paris, 2000. SC 454. P. 384. TLG 2741/2). Rus. trans.: Isidore Pelusiot, St. Creations. M., 1860. Part 3 (TSO 36. Book 3). P. 134. On this, see the article by John (Zizioulos), Metropolitan. Pergamon: Ἰωάννου, μητρ. Περγάμου. Εὐχαριστίας Ἐξεμπλάριον // Ὁ Ἐπίσκοπος ὡς προεστὼς τῆς Ἐυχαριστίας. Μέγαρα, 2006. Σ. 74–88. About St. Nicodemus, see: La Théologie Byzantine 2002. P. 905–978; ΜαρνέλλοςΓ., πρωτ. Saint Nicodème l'Hagiorite (1749–1809) en tant qú enseignant et pedagogue de la nation Greque et de l'Église Orthodoxe. Paris, 1996; Leonty (Kozlov), priest. 2004 (bibliography on pp. 177–186, see also: IAB. 7. No. 75–156). λίαν κατανυκτικῶν Εὐχῶν. Κωνσταντινούπολις, 1799. Σ. 255–272. See La Théologie Byzantine 2002, pp. 915–916. Τρεῖς Ἐγκωμιαστικοὶ Λόγοι 1991. Σ. 59–82. Μαρνέλλος Γ., πρωτ. Ὁ ἱερεύς ὡς μάρτυρας τῆς παρουσίας τοῦ Χριστοῦ... Ἅγιος Νικόλαος Κρήτης, 1999. Σ. 257–274. “How our poor people began to rejoice and glorify God, that in this ill-fated time, when wickedness and atheism had spread to almost all the ends of the earth, He gave them such a never-wandering luminary and such a leader of the lost and comforter of the sorrowful! Yes, I claim that he is like that, and not only based on his books, which have enlightened and will continue to enlighten the Church of Christ, but I say this based on what I saw every day. Namely, that almost all those wounded by their sins left the Bishops and Spiritual Fathers and all went to the poor Nicodemus to find healing and consolation in their sorrows” (Life of Saint Nicodemus the Holy Mountain 20 // Εὐθύμιος, ἱερομόν. Ὁ (1749–1809). Γραμμένος τὸ 1812–13 ἀπὸ τὸν παραδελφό του Ἱερομόναχο Εὐθύμιο / Κριτικὸ κείμενο, εἰσαγωγή, ἐπιμέλεια: ἉγιορείτουΜοναχοῦΝικοδήμου (Μπιλάλη) Ἀθῆναι, 2000. Σ. Hierom 2004. P. 197). The decline in morals among the highest church clergy of that time can be judged by the statement of the Venerable himself. Nicodemus in the preface to the Edifying Manual. Having mentioned the rather ancient principle of electing bishops from among the monastics, when the candidate first became a saint himself and then taught the holiness of others, the Reverend speaks extremely carefully about the subsequent oblivion of this custom in contemporary church reality: “They [the benefits I listed earlier] were replaced by the misfortunes opposite to them, which I, ashamed of the common Mother Church, prefer to keep silent about, so as not to be condemned as accusing the sacred. The Divine Fathers, not being ashamed of anyone and not looking at human faces, ridicule them in their writings, and most of all the theologian Gregory in the so-called defensive word. Should I quote his words here? It’s better, perhaps, to keep silent about them, so that they, too (although they don’t belong to me) do not cause confusion and grief” (Συμβουλευτικὸν Ἐγχειρίδιον1999. Σ. 33–34). Some letters from this correspondence in Russian. lane O. Rodionov published in the book: Theoclitus of Dionysiata, mon. 2005.S. 381–384; 413–414; 419. Συμβουλευτικὸν Ἐγχειρίδιον1999. Σ. 19–30. For example, a petition to Metropolitan. Moldovan Veniamin Costakis about helping a certain poor monastery of the disciples of St. Paisiy Velichkovsky (Theoclitus of Dionysiata, mon. 2005, pp. 364–366). The preface includes the following topics: the election of bishops, the concept of “hesychia” and obedience (Σ. 19–26). Ign. Ant. Ep. 7, 9, 2:2–5: “Honor God as the author and lord of all, and the bishop as a high priest (bishop), bearing the image of God: in relation to authority, God, in relation to priesthood, Christ” (τίμα ἐπίσκοπον δὲ ὡς ἀρχιερέα, θεοῦ εἰκόνα φοροῦντα κατὰ μὲν τὸ ἄρχειν θεοῦ, κατὰ δὲ τὸ ἱερατεύειν Χριστοῦ). Theol. Philad. Or. 1, 7 (L. 129–134) (ed. R. E. Sinkewicz. Toronto, 1988 (Mediaeval Studies 50). TLG 3214/5). Sym. Thess. Ep. 4:153–157 (ed. D. Balfour. Thessalonica, 1981 (Analecta Vlatadon 34). TLG 3232/8). See also a continuation of the 4th epistle (Ep. 4:158–177, 227–231, 250–254, 302–306). Compare: Eph. 2, 19; Jer. 1, 14. Compare: Aelian. Var. hist. 14, 30:1–14 (hrsg. v. R. Hercher. Leipzig, 1866. TLG 545/2). However, in Aelian's Various Stories, the hero of this narrative turns out to be Annon, not Sophon. Perhaps, Rev. Nicodemus used the name Sophon (Σόφων) with an allusion to the futility and vanity of earthly wisdom (σοφία). λογύδριον verb. “little word” or “small essay”. This refers to the souls of righteous people. Dion. Ar. Decael. hierar.8, 2 (hrsg. v. G. Heil, A. M. Ritter. Berlin, 1991 (PTS 36). S. 34:14–16. TLG 2798/1). Wed. rus. Transl.: Dionysius the Areopagite. NI. P. 83. See: Col. 2, 3; Rome. 11, 33. Wed: 1 Cor. 12, 8. Dion. Ar. De eccl. hierar.1, 2 (hrsg. v. G. Heil, A. M. Ritter. Berlin, 1991 (PTS 36). S. 64:23–65:1. TLG 2798/2). Wed. rus. Transl.: Dionysius the Areopagite. NI. pp. 15, 17. The ninefold church hierarchy, described by St. Nicodemus, differs from the hierarchy of the Areopagite, which, as is known, consisted of six ranks (“hierarchs”, “priests”, “ministers” or deacons, monks, “sacred people”, i.e. the laity, as well as “the many who are not allowed to perform sacred rites”, by which, according to the interpretation of St. Maximus the Confessor, one should mean “catechumens, penitents and possessed people.” Dion. Ar. De eccl. hierar. 5, 5–7; 6, 3. 2. 1. P. 107–110, 116:4–8, 115:5), as well as from the nine-rank hierarchies in the descriptions of subsequent authors - St. Nikita Stifata (Nic. Steth. De hierar. 22 / Ed. J. Darrouzès. Paris, 1961. SC 81. P. 326) and etc. Peter of Damascus (Petr. Dam. De differentia cogitationum et applicationum // Φιλοκαλία τῶν Ἱερῶν Νηπτικῶν. Τ. 3. Ἀθῆναι, 4 1976. Σ. 110:23–27) and from the seven-order church hierarchy mentioned in the treatise of St. Gregory of Sinaita “On the four hierarchies” (Greg. Sin. De quattuor hierar. 3:5–8 // Rigo A. Il monaco, la chiesa e la liturgia: I capitoli sulle gerarchie di Gregorio il Sinaita. Firenze, 2005. P. 4), any of which included representatives of the highest church clergy - the episcopate. In the “Laudatory,” the bishop is not part of the church hierarchy, but is above it, which further emphasizes the special significance of his ministry. Συνεστῶτες – lit. "standing together" Here we probably mean the catechumens, who prayed at the Liturgy together with the faithful and left the church before the Eucharistic canon, or the penitents of the last order, who were allowed to be present at the entire Liturgy and pray with the faithful without the right to receive communion. Dion. Ar. De eccl. hierar. 2, 2, 1. 70:2–3. Rus. trans.: Dionysius the Areopagite. CI. P. 29. Dion. Ar. De eccl. hierar.2, 3, 1. P. 74:12–14. Rus. trans.: Dionysius the Areopagite. CI. pp. 39, 41. Dion. Ar. De eccl. hierar.2, 3, 1. P. 75:3–5. Wed. rus. trans.: Dionysius the Areopagite. CI. P. 41. Wed: Dion. Ar. Decael. hierar. 3, 2. P. 18:3–4. Rus. trans.: Dionysius the Areopagite. NI. P. 33. Wed: Jo. Chrys. De sacerdotio 4, 1:44–46 (ed. A.-M. Malingrey. Paris, 1980. SC 272. P. 228. TLG 2062/85). Rus. trans.: “...for (kingship) the responsibility before God is not the same as for the priesthood” (John Chrysostom, St. Six words about the priesthood. P. 439; 6, 2: 2–5. Jo. Chrys. De sacerdotio 3, 5:9–14. P. 148. Wed. rus. trans.: John Chrysostom, St. Six words about the priesthood. pp. 417–418. See also the continuation of the quotation (Jo. Chrys. De sacerdotio 3, 5:14–26. P. 148): “Earthly rulers have the power to bind, but only the body; and these bonds bind the very soul and penetrate into heaven; What the priests do on earth, God completes in heaven, and the opinion of the slaves is confirmed by the Master. Doesn't this mean that He gave them all heavenly power? To whom,” says (the Lord), “forgive sins, they will be forgiven: and to whom you hold, they hold fast (John 20:23). What power can be greater than this? The Father gave all judgment to the Sons (John 5:22); and I see that the Son handed over this entire judgment to the priests. They have been elevated to such a degree of power that it is as if they had already moved to heaven, surpassed human nature and freed themselves from our passions” (p. 418). Ref. 22, 28 (22, 27 – in the LXX translation). Wed. syn. Translation: “Don’t slander the judges.” Wed: Jo. Chrys. Exp. in Ps. 137. PG 55, 407:52–53: “In Scripture the priest is usually called both an angel and a god” ἱερέα καὶ θεόν) . OK. 10, 16; Matt. 10, 40. 2 Cor. 5, 20. Wed. syn. Translation: “So we are messengers on behalf of Christ.” Jo. Chrys. In ep. 2 ad Corinthios 11, 3. PG 61, 477:51–53. Wed. rus. trans.: John Chrysostom, St. Creations. T. 10. Book. 2. Commentary on 2 Corinthians. Demon. 11, 3. St. Petersburg, 1904. P. 575. Compare: Greg. Pal. Hom. 24, 10:1–13 (ed. P. K. Chrestou. Thessalonica, 1985 (Ἕλληνες Πατέρες τῆς Ἐκκλησίας 76). TLG 3254/8). The expression “to the Church” was added by St. Nicodemus. Compare: Greg. Pal. Hom. 24, 11:1–5. Wed: Cyr. Alex. Homiliarum incertarum fragmenta. In D. Jo. ev. (ed. P. E. Pusey. Oxford, 1872. P. 468:8–10. TLG 4090/12); Cyr. Alex. Comm. in Is. PG 70, 517B:9–15. Wed: Cyr. Alex. Comm. in Jo. 17.9 (ed. P. E. Pusey. Oxford, 1872. Vol. 2. P. 688:18–19. TLG 4090/2): “and the bishop by law became in his own image a Priest above the law” (καὶ ὁ κατὰ νόμον ἀρχιερεὺς τὸν ὑπὲρ νόμον ἱερουργὸν ἐν ἰδίῳ γέγραφε σχήματι). Wed: Cyr. Alex. De adoratione et cultu in spiritu et veritate. PG 68, 684C:9–12. Jo. Chrys. In ep. ad Hebr. hom. 17, 3. PG 63, 131:40–45. Wed. rus. trans.: John Chrysostom, St. Creations. T. 12. Book. 3. On the Epistle to the Hebrews. P. 153. Jo. Chrys. De sacerdotio 3, 5:17–19. P. 148. Rus. trans.: John Chrysostom, St. Six words about the priesthood. P. 426. Here Rev. Nicodemus seems to deliberately change the expression "all woven from above" (ἐκ τῶν ἄνωθεν ὑφαντὸς δι' ὅλου) (John 19:23) to the phrase "woven from above" (τὸν ἄνωθεν ὑφαντόν) . Triodion Colored. M., 1992. P. 192. Greek. text: Πεντηκοστάριον χαρμόσυνον. Ῥώμη, 1883. Σ. 319. These words of one of the troparions of the seventh hymn of the canon for the Ascension are read when the bishop is vested for the laying of the omophorion. The end of the quotation suggested by Rev. Nicodemus (πάντα νομοθετῶν καὶ ὑπὸ τοῦ νόμου νομοθετούμενος), differs from the quoted text from St. John Chrysostom (πάντα λογοθετῶν καὶ ὑπὸ τοῦ λόγου νομοθετούμενος) while maintaining the general meaning. Jo. Chrys. Hom. de legislatore 4. PG 56, 404:3–10, 15–17. Wed. rus. trans.: John Chrysostom, St. Creations. T. 6. Book. 2. A conversation about the fact that there is one Lawgiver of the Old and New Testaments, also about the clothes of a priest, and about repentance. P. 707. In syn. lane instead of “testimony and truth” - “Urim and Thummim.” This refers to the blue stripes that decorate the mantle. At St. Isidore Pelusiot managed to find a quote with a more general meaning - about the transmission of enlightenment from above without mentioning the mediating role of the priest (Isid. Pelus. Ep. 1470: 155–160 / Ed. P. Évieux. Paris, 2000. SC 454. P. 126. TLG 2741/2): “If you live like this and light a bright lamp virtues, then the Divine radiance of Christ will appear to you from heaven and attract you to itself, revealing to you both the Kingdom of Heaven and the radiant dignity of the saints found in it.” Josephus, in his book “Antiquities of the Jews” (Io. Flav. Ant. Jud. 11, 317:1–339:4 / Hrsg. v. B. Niese. Berlin, 1892. TLG 526/1) gives a detailed account of Alexander’s visit to Jerusalem and the honors bestowed upon him by the high priest. According to his story, even during the siege of Tyre, Alexander sent a letter to the high priest in which he demanded to send him reinforcements and provisions, as well as to pay taxes that had previously been paid to Darius. The high priest Jaddui answered him that he was bound by an oath of allegiance to Darius and would not be able to break it during his lifetime. After capturing Tire and Gaza, Alexander went to Jerusalem. The high priest, accompanied by a large retinue of clergy and city residents, met him on Mount Safa, overlooking Jerusalem and the Church. The Phoenicians and Hutheians who accompanied the king believed that Alexander, angry at disobedience, would order the city to be plundered and the high priest to be put to a shameful death. However, when the king saw Jaddua in high priestly robes and with a golden tablet on his chest, on which was the name of the Lord, he bowed low and greeted him. When asked by those close to the king what was the reason for his unusual behavior, he answered them that the image of the high priest appeared to him in a dream back in Macedonia, called him to go to war with Darius, promised to help and predicted victory for him. Jo. Chrys. De sacerdotio 3, 5. P. 5:35–37. Wed. rus. trans.: John Chrysostom, St. Six words about the priesthood. P. 426. Wed. Ps. 10:7: “For the Lord is righteous, and thou shalt love righteousness, seeing His face righteous.” Cyr. Alex. Glaphyra in Pentateuchum. In Numeros 3. P. 69, 601D:5–10. Wed. rus. transl.: St. Cyril of Alexandria. Glafirs, or skillful explanations of selected passages from the Pentateuch. On the book of Numbers. About Christ and the Jewish Synagogue 3. M., 1887 (TSO 54. Book 3). P. 243. See: Number. 17, 6–10. According to LXX: Num. 17, 21–25. At St. John Chrysostom repeatedly encounters the formula “honor ascends to the Lord” or “to God,” which, in at least two cases, implies the priesthood and bishopric. See: Jo. Chrys. In ep. 2 ad Timotheum hom. 10. PG 62, 660:46–51. Jo. Chrys. Hom. de legislatore 4. PG 56, 404:17–21. Rus. transl.: St. John Chrysostom. Creations. T. 6. Book. 2. A conversation about the fact that there is one Lawgiver of the Old and New Testaments, also about the clothes of a priest, and about repentance. P. 708.