Правило 4 Святых Апостолов

Let the first fruits of every other fruit be sent to the house of the bishop and elders, but not to the altar. Of course, the bishop and presbyters will share with the deacons and other clergy. (Ap. 3, 38, 41; Gangr. 7, 8; Carth. 37; Theophila Alex. 8). In 3rd Ap. the rule, as we have seen, indicated what could be brought to church; the present (4) rule, renewing the instructions of the previous one, commands that the firstfruits of every fruit be sent to the bishop and presbyters so that this will be the content of both them and everyone else who is in the service of the church. These firstfruits, the offerings of the faithful, were the only source of support for the clergy in the early days of the church. Although these offerings were voluntary 117; but, on the other hand, the faithful were charged with the duty of taking care of the maintenance of the clergy. If Jesus Christ only said in general that every worker is worthy of food (Matthew 10:10), then the apostle. Paul (1 Cor. 9:14), referring to the words of the Lord, clearly says that he who preaches the Gospel must live from the gospel; and in the same chapter of the same epistle (1 Cor. 9:7-10) he gives examples from daily life and from the Law of Moses, in order to justify his words. The offerings were usually collected by the deacon and presented to the bishop, who had the right to distribute them with his authority, in accordance with the needs of these individuals. These offerings were divided into three parts, with one usually going to support the clergy, the other part intended for liturgical needs, and the third for helping the poor. How much the individual clergyman had to share from the portion intended for the clergy depended on the number of offerings collected. There was no specific remuneration, the amount of which was established by law. Introduction of the so-called “epistrachelion” income of the clergy, “fees”, “congrui” 118, etc. refers to a later time, namely, when state power entered into an alliance with the church. This was in the 4th century, when the hitherto uncertain position of the clergy in the matter of its maintenance prompted both the church and the state to issue certain rules regarding this, and it was established how much, and from what sources, in addition to voluntary offerings, should be regularly given to each clergyman of the church 119. Wed. Acts 11:29; Rome. 15:26; 1 Cor. 16:1–2; although here we are talking about those in need in general, but, in connection with other places of Holy Scripture, we must also understand the clergy, especially since at that time they did not constitute a special class. Tertull., Apolog. c. 39. [Migne, s. l., t. 1, col. 467–478]. “Epitrachelian income”, i.e. reward for required corrections. “Fees” are income in kind. And under the name “kongrui” in Orthodox local churches in Austria-Ugria is meant the salary provided for the clergy by law. Wed. more about this in “Church Gazette” for 1910, No. 49, pp. 2163–4 et seq. (Ρ units) See my “Right. Tsrkveno Pravo”, § 164 et seq. [cf. rus. trans., § 138 et seq.]. You might be interested in: