The service of the sacrament of the priesthood. The sacrament of priesthood (ordination) in the Orthodox Church, how it happens, how it is right, ordination and ordination

The service of the sacrament of the priesthood.  The sacrament of priesthood (ordination) in the Orthodox Church, how it happens, how it is right, ordination and ordination
The service of the sacrament of the priesthood. The sacrament of priesthood (ordination) in the Orthodox Church, how it happens, how it is right, ordination and ordination

HIROTONIA, ordination - in Orthodoxy - the sacrament of the priesthood; raising to the rank of bishop, priest or deacon, performed in the temple during Divine Liturgy. According to Ep. Alexander (Semenov-Tyan-Shansky):

“Episcopal consecration is performed at the beginning of the Liturgy, priestly consecration after the Great Entrance, deaconial consecration after the consecration of the Holy Gifts. people ... The initiate is circled three times around the Throne, he himself bows before the bishop three times. At this time, the same hymns are sung as during the sacrament of Marriage: the first is an appeal for help to the holy martyrs (this is an indication of the sacrificial nature of the service); the second is a doxology To Christ as the Praise of the Apostles and the Joy of the Martyrs, who preached the Holy Trinity in word and deed, and the third is the praise of the Mother of God and the Prophet Isaiah, who announced the effective birth of the Savior.When laying hands on a kneeling protégé (the deacon bows only one knee), the bishop says: Divine grace, always weak(weak) healing and impoverishing(losing power) replenishing, prophesying(passes on, supplies) most reverent(name) in(san). Let us pray for him, that the grace of the All-Holy Spirit may come upon him...

After ordination, those elevated to the holy rank receive from the bishop the appropriate sacred robes and put on them ... The consecration of a bishop is preceded by a special ceremony of "naming" him, a solemn confession of his faith before the church people, as well as taking a special oath. The episcopal consecration itself is performed with the participation of several bishops. On the head of the consecrated, the bishops lay the open Gospel, letters down, which depicts the hand of the Lord Himself, and after that - their right hands. The participation of the church people in the celebration of the Sacrament of the Priesthood is expressed not only in common prayer, but also in loud consent in response to the bishop's question about the worthiness of the delivered. At present, this answer "worthy" ("axios" in Greek) is sung by the church choir on behalf of the people.

Definitions, meanings of the word in other dictionaries:

Big Dictionary esoteric terms - edited by d.m.s. Stepanov A.M.

the sacrament of the priesthood in Orthodoxy and Catholicism, the rite of elevation to the rank of deacon, presbyter (priest) and bishop, during which, when the hands of a higher clergyman are laid on, special gifts invisibly descend on the head of the initiate God's grace. Synonym -...

Who can be a priest? How did the institution of the priesthood come about? To what extent do the realities of modern parish life influence the system of education in the seminary? These and other questions are answered by Vladyka Anthony, Metropolitan of Boryspil and Brovary, Director of Affairs of the Ukrainian Orthodox Church.

Who is the mediator?

- Vladyka, why does the priesthood exist? Why are mediators needed in communication between man and God?

The idea that a priest is an intermediary in communication between God and man is fundamentally wrong. Who do we call the mediator in ordinary life? The one who is in the middle. An intermediary is someone through whom something is transmitted. If two people communicate through an intermediary, then there is no personal contact between them. And if we consider the priest as a "mediator", this will mean that we do not communicate with God personally. But New Testament imbued with the opposite feeling, sometimes simply incomprehensible closeness of the Lord to people. This is a book about the closest communion between God and man, a book about God-manhood!

What then is the priesthood?

Let's open the New Testament. We see that the Lord Jesus Christ chose only 12 apostles to carry out a special mission (translated from Greek - “messengers”). They carry the message to all mankind that the world is saved in Christ, they preach the Kingdom of God, which has come in power. They first spread the faith and then strengthened it among the newly converted Christians. Without this mission, Christianity would simply be impossible. In the Epistle to the Romans, the apostle Paul writes: how to call on Him in whom they did not believe? how to believe in the One about Whom they have not heard? how to hear without a preacher? And how can they preach if they are not sent? (Rom. 10:14-15). These words just speak of the birth of the Church: the Lord sends the apostles, they preach to the whole world, and as a result people accept Christ as their Savior. Thus, from the very beginning of Christianity, the Lord Jesus Christ established a special institution among His followers - the institution of the apostles.

How did the institution of the priesthood come about?

The New Testament clearly records the moments when the apostles begin to appoint bishops and presbyters to lead the congregations. Thus, the Book of Acts says that the apostles Paul and Barnabas ordained elders to each church (Acts 14:23). A few chapters earlier tells of the election of seven deacons to maintain order and justice in the daily distribution of needs (see: Acts 6: 1-6). These priestly degrees exist to this day. The task of the bishop and priest, as we clearly see in Scripture, is to lead the communities, teach Christians the truths of the faith and help them go along the path of spiritual perfection. Usually a priest is called a shepherd. This means that he and the flock he leads are going in the same direction. Therefore, he has a special responsibility for the community.

When getting acquainted with the church hierarchy, it becomes obvious that in its complexity it is not inferior to the "table of ranks" in the army. How can the uninitiated deal with this?

In fact, as I said, there are only three degrees of priesthood: deacon, priest, and bishop. A deacon (translated from Greek - “servant”) only helps in the performance of divine services, but does not have the right to perform the sacraments on his own. If he is in the monastic rank, he is called a hierodeacon, and the one who has taken tonsure into the schema is called a schieerodeacon. The senior deacon in married clergy is called protodeacon (first deacon), and in monasticism - archdeacon (senior deacon).

The second degree of priesthood is presbyter (translated from Greek - "elder"). He is also called a priest, or a priest. He can perform all the sacraments except ordination. A presbyter who is a monastic is called a hieromonk, and one who has accepted the schema is called a hieromonk. The elders of the white clergy are called archpriests and protopresbyters (first priests). The elders of the monk-priests are called abbots and archimandrites. Abbots and archimandrites usually lead monasteries.

The third (highest) degree of priesthood is the bishop (translated from Greek - "overseer"). He has the right to perform all seven sacraments. Bishops are also called bishops or hierarchs. They head large church districts (dioceses). A diocese may include from several dozen to several hundred churches. Bishops can also manage associations of dioceses, which are usually referred to as metropolitan districts. Accordingly, such a bishop is called a metropolitan. Bishop in charge Local Church, may bear the title of archbishop, metropolitan or patriarch.

“After accepting the dignity, it is forbidden to marry”

Many people think that a seminary graduate becomes a priest automatically. How is the sacrament of the priesthood performed?

Ordination to all three degrees of the priesthood is performed only during the Divine Liturgy. The priest and deacon are ordained by the bishop. A bishop can be ordained by at least two bishops. One bishop alone cannot ordain another - this is prohibited by canonical rules.

- What is the reason for this ban?

First of all, with the catholic nature of the Church. The priest and deacon receive their powers from the bishop. When ordaining a deacon or priest, the bishop delegates to him some of his powers in the sphere of worship and the celebration of the sacraments. The deacon and the priest are subject to the authority of the bishop in whose diocese they serve. But the canons establish quite different relations between bishops. Bishops are equal. The highest authority in the Church is the Council of Bishops, which is the successor of the Apostolic Council. Therefore, the election and ordination of a new bishop should be carried out only by the Council of Bishops. In the practice of the Ukrainian Orthodox Church, the election of a new bishop is carried out Holy Synod. The ordination of new bishops takes place in a solemn atmosphere, at the Liturgy.

How does the Mystery take place? What is the main thing in it?

The main moment of the Sacrament is the laying on of hands, during which a special prayer is read. When a deacon and a presbyter are ordained, the bishop in whose diocese he will serve lays hands on him. When a bishop is ordained, the open book of the Gospel is laid on his head, and all the bishops who are present at the service lay their hands on him.

- And who can be ordained to the priesthood? What are the requirements for a future priest?

In the Orthodox Church, only males who profess to be admitted to the priesthood may Orthodox faith and those with experience in church life. The degrees of the priesthood can only be passed sequentially. One cannot be ordained immediately to the presbyter, having passed the degree of deacon. And, accordingly, you cannot become a bishop if you have not been a presbyter before. Both married and celibate candidates may be ordained deacons or priests. However, they must enter into marriage before ordination.

After accepting the dignity, it is forbidden to marry. But candidates for bishops can only be ordained from among the monastics. There is also an age limit. Priests are usually ordained no earlier than 25 years of age, and bishops no earlier than 30 years of age.

It is very important that a candidate for the priesthood be rooted in the tradition of church life. Canonical rules do not permit new converts to be ordained. After all, a priest must help his parishioners enter into the fullness of church life. It is unlikely that such a task can be performed by one who himself has not yet fully mastered church tradition. Also need to have necessary knowledge and high moral character.

Be a model

Secular society also makes high demands on priests in the field of morality. Why does their behavior sometimes disappoint people?

It is deplorable to hear of such unworthy behavior. We live in an information society. And so the misdeed of the priest almost instantly can become public. But the saddest thing is that in such cases a stain of shame falls not only on the most negligent pastor, but on the whole Church. This is the pattern public consciousness. The shortcomings of a priest are automatically transferred to the entire Church.

Every priest must remember what responsibility is entrusted to him. After all, he is given a cross, on reverse side which are written important words: be an example to the faithful in word, in conduct, in love, in spirit, in faith, in purity (1 Tim. 4:12). It is in these words that the main moral demand made to the priest is expressed. He should be, first of all, a model for his parishioners. Those moral requirements that are prescribed to all Christians in the New Testament, the priest must observe with particular care, so that one can always see in him a model. Christ in Sermon on the Mount calls his disciples the light of the world: so let your light shine before men, that they may see your good deeds and glorify your Father in heaven (Matthew 5:16). Every Christian should shine to the world with his virtuous life. But for the pastor of the Church, this requirement is doubly relevant.

At the same time, we must understand that the deacon, the priest, and the bishop are also people who struggle with sin. It is not always possible to win in this struggle. And if we come across the unworthy behavior of a priest, first of all, we should not condemn him. It is better to pray to God for this person, so that the Lord would give him the strength to correct himself and worthily carry out his ministry.

- Are there any activities that are not recommended or prohibited for priests?

The canons forbid those activities that are incompatible with high service. A priest cannot indulge in drunkenness and participate in gambling. He is not allowed to arrange an alcoholic feast and visit places where alcohol is drunk. In the resolutions of the ancient Church Councils, there are also prohibitions for priests to participate in festivities associated with pagan rites, dressing men in women's clothing using masks. In Byzantium, a priest was forbidden to visit the hippodrome or attend other similar public entertainments. It is also forbidden to visit public baths, since men and women washed together in them since pagan times. There may be restrictions on participation in the wedding: if there are obscene games, you should leave from there. It is also strictly forbidden for a priest to raise his hand against a person, even a delinquent one. Any activities related to the shedding of blood (not only of a person, but also of an animal) are not allowed. This applies not only to hunting, but also to medical practice, especially surgery. After all, in the event of a fatal outcome (during an operation), the surgeon can be accused of involuntary murder, and this entails defrocking. Other occupations (professions) are also incompatible with the priesthood: the performance of public and state positions, being on military service, usury and trade (especially wine). Concerning appearance, then you can not wear smart and magnificent clothes: it should be modest and decent. The main purpose of such requirements is to protect the priest from everything that can serve as a temptation for others.

Be responsible for more than just yourself

- Is the presence of a seminary education a prerequisite for taking the dignity?

From a candidate for the degree of presbyter, and especially a bishop, both the presence of thorough knowledge and the ability to transfer this knowledge to others are required. Even the apostle Paul wrote that the bishop should be strong and instruct in sound doctrine and reprove those who resist (Tit. 1: 9). Therefore, the Church has a special system for preparing candidates for the priesthood. Before the revolution, for ordination it was necessary to successfully complete a course of study at a theological seminary, and it was considered mandatory for a bishop to graduate from a theological academy. Although there were cases when high hierarchical degrees were achieved even without spiritual education. A striking example spiritual writer of the 19th century Saint Ignatius (Bryanchaninov), whose writings are included in the golden fund of Orthodox ascetic literature.

After the revolution, the system of spiritual education was destroyed. Under conditions of severe persecution of the Church, it was simply impossible to receive a spiritual education. Therefore, even those who had no education were allowed to be ordained. But today we have enough educational institutions to train pastors. Therefore, the ordination of candidates who have not studied in the seminary is allowed only as an exception.
Those who study for day department theological seminaries, can accept the rank of deacon, starting from the third year. And we usually allow those who study in the last (fourth) year of the seminary to accept the priesthood.

You often have to ordain your students. Are you interested future fate former pupils?

Our graduates, as a rule, return to serve in those dioceses from where they were sent to study. We try to support them in their pastoral ministry. However, it is hardly possible to track the fate of all graduates... In this regard, I would like to remind you that even before the revolution, when the Kyiv Theological Academy was preparing to celebrate its 300th anniversary (in 1915), Professor Archpriest Fyodor Titov decided to collect information about all graduates, graduated from the academy during XIX- the beginning of the twentieth century. He worked for several years, collected a lot of material, but could not solve such a large-scale problem. Now we are also engaged in the publication of materials collected by Father Fyodor. Working on them, we see how unexpectedly the fate of our graduates sometimes took shape ...

- To what extent do the realities of modern parish life influence the system of education in the seminary?

Of course, in the theological school you need to get comprehensive training: theoretical, practical, and general humanitarian. Therefore, create a balanced academic plan very difficult. We update regularly learning programs based precisely on the contemporary needs of the Church. For us it is extremely important Feedback with graduates, and constant communication with the ruling bishops, who are well aware of the needs of their dioceses.

- How many priests serve in the Ukrainian Orthodox Church?

More than 11 thousand. They serve in parishes, the number of which exceeds 12 thousand. AT different regions- a different situation. In some dioceses there are practically no priestly vacancies, while in others there is a shortage of clergy. As statistics show, the quantitative growth of the clergy of the Church (which began even after the fall of the atheistic Soviet state) continues to this day: new communities are being created, new churches and monasteries are being built.

What should a person who first thought about the priesthood think about? What motive should be present in such a desire?

The desire to become a priest must necessarily be connected with the determination to give all of oneself to the service of God and people. The desire for the priesthood is a desire for selflessness, not for power, career growth or material enrichment. Accepting the priesthood is accepting a voluntary burden. Indeed, at the Last Judgment, the priest will be responsible not only for himself, but also for those people whom the Lord has entrusted to him. Before becoming a priest, one must test one's heart...

Recorded by Archpriest Vladislav Sofiychuk

The rite of ordination to the bishop is similar in structure to the rites of deacon and priestly ordination, but is performed much more solemnly. In addition, episcopal consecration is preceded by two independent ranks - the naming and the episcopal oath.

The rite of naming a bishop has been preserved from the ancient practice, according to which a candidate for the bishopric was elected by the clergy and the people, and then this was solemnly announced to him, and he agreed to be ordained. AT contemporary practice majority of the Local Orthodox Churches, bishops are elected general meeting bishops or the Holy Synod. Lay people do not participate in the election of a bishop.

In the practice of the Russian Orthodox Church, the naming of a bishop is performed in a church separately from consecration, according to a rite established no later than the 17th century. Bishops put on robes and take their seats among the temple according to their seniority. Chosen on episcopal ministry is brought to the throne by two archimandrites, kisses the throne, bows to the patriarch (or to the pre-eminent bishop, if the patriarch does not participate in the ordination), and together with them leaves through side doors altar. All three receive a blessing from the patriarch, and then from each of the bishops present.

Then one of the senior presbyters (secretary of the patriarch) read out the decree on the election of a candidate for the episcopal chair. An announcement follows: “Honest Archimandrite (name), His Holiness Patriarch of Moscow and All Russia (name) and the Holy Synod of the Russian Orthodox Church bless your shrine to be the bishop of the God-saved city (name).” The mention of the city here has a deep ecclesiological meaning: the episcopal ministry is always associated with a specific city and region, just as the ministry of a deacon and a priest is associated with a specific temple. The protege replies: “The blessing of His Holiness the Patriarch of Moscow and All Russia (name) and the Holy Synod of the Russian Orthodox Church to be the bishop of the God-saved city (name) with gratitude I accept and in no way contrary to the verb.”

A short prayer service follows, in which, according to tradition, neither the choir, nor the presbyters, nor the deacons participate: the patriarch pronounces litanies and exclamations, the bishops serving him sing. This points to the “family” nature of the celebration: the one chosen for episcopal service is included in the family of archpastors - successors and continuers of the work of the apostles.

The patriarch proclaims "Blessed is our God", the bishops sing "The Trisagion of Our Father". After the exclamation of the patriarch, the troparion and kontakion of Pentecost are sung: “Blessed are you, Christ our God, who are wise fishers of the manifestation, sending down on them the Holy Spirit and by those catch the world! Lover of mankind, glory to Thee”; “When tongues of confluence descended, dividing the tongues of the Most High, whenever fiery tongues were distributed, the whole call was united, and according to we glorify the All-Holy Spirit.” This emphasizes that the election to the hierarchical service occurs with the assistance of the Holy Spirit.

After the performance of the troparion and kontakion by the bishops, the patriarch pronounces a litany, which contains a separate petition "for the all-honourable archimandrite (name), newly elected bishop." Then a dismissal is made, and all the bishops sit down on the pulpits prepared for them. The candidate reads the word at the naming, in which he sets out his vision of the bishop's service. The word at the naming is a kind of program for the future bishop; at the same time, it traditionally includes gratitude to those people to whom the candidate owes his spiritual development.

At the end of the pronunciation of the word by the protege, the bishops rise, and the protodeacon proclaims many years to the patriarch and all the bishops present. Then they sit down, and many years are proclaimed to the one chosen for the episcopal ministry. At the end of many years, the patriarch sprinkles the protege with holy water, and the protege receives a blessing from all the bishops present.

The rite of the hierarchal oath is usually taken before the beginning of the liturgy, at which the one elected to the episcopal ministry will be ordained. This rank has a very ancient origin. Saint Sophronius of Jerusalem mentions him in the 7th century:

There is an ancient apostolic tradition in the Holy Churches all over the world, according to which those who are elevated to the rank of hierarchy are obliged by the oldest priest to openly state how they philosophize and how they keep the faith. This legend begins

from the wise apostle Paul, who warns that any of these should not run in vain on the lists (1 Corinthians 9:24).

In general terms, the rite of the oath, now used in the Russian Church, reproduces a similar rite of the 17th century, translated from Greek and adapted to local practice. At the beginning of the rite of the oath, the bishops participating in the consecration leave the altar in full liturgical vestments in the middle of the church and take their seats according to their seniority. Senior priests stand on both sides. Then the protopresbyter (or senior priest) and the protodeacon (or senior deacon) take a blessing from the bishops, enter the altar and lead a protege dressed in priestly liturgical robes from there. It is placed on an orlets, turned towards the west, at the lower edge. The protodeacon proclaims: “The most God-loving, elected and approved archimandrite (name) is brought to be consecrated bishop of the God-saved city (name).” The patriarch (or the leading bishop) asks: “Why have you come for the sake of it, and what do you ask from Our Dimension?” The deliverer answers: "The consecration of the bishop's grace, Most Reverend." The patriarch asks: “And what kind of faith do you have?” The protege reads the Creed. After reading, the leading bishop, blessing him with a cross, says: "The grace of God the Father and our Lord Jesus Christ and the Holy Spirit be with you."

The protodeacon again proclaims "The most God-loving one is brought...", and the chosen one is placed in the middle of the orlets. The Patriarch asks: “Show us more, how you confess about the properties of the three Hypostases of the incomprehensible Divinity, and even about the incarnation of the Hypostatic Son and the Word of God.” The protege reads the statement of the dogma of faith about the Hypostases of the Triune God. At the end of the reading, the patriarch, blessing the ordained, says: "The grace of the Holy Spirit be with you, enlightening, strengthening and admonishing you all the days of your life."

The protodeacon for the third time proclaims: “The most God-loving one is brought ...”, and the chosen one stands on the upper edge of the eagle. The patriarch asks him: “Show us also what canons of the holy apostles and holy fathers and the traditions and institutions of the church contain.”

The protege takes an oath to strictly observe the canons of the holy apostles, the Ecumenical and Local Councils and the rules of the holy fathers, to keep church traditions and statutes, to observe the peace of the church, to obey the patriarch and other bishops, to govern his flock in the fear of God. The protege publicly announces that he rises to the hierarchical service not thanks to silver or gold, but by the election of the patriarch and the Synod. He promises not to do anything under duress from the mighty of the world this or from the crowd, even if they threaten him with death, not to serve in a foreign diocese, not to ordain clerics for a foreign diocese, and not to accept clerics of a foreign diocese into his own without a letter of leave. The protege also promises to “visit and edify” the flock entrusted to him “and watch with diligence, teach and forbid, so that schisms, superstitions and heresies do not multiply and so that customs contrary to Christian piety and good morals do not damage Christian life.” With opponents of the Church, the protege promises to act meekly, and to treat the authorities of his country loyally (“be faithful to the authorities of our God-protected country”).

At the end of the oath, the patriarch blesses the protege and says: “The grace of the Holy Spirit through Our Dimension produces thee, the most God-loving archimandrite (name), the chosen bishop of the God-saved city (name of the city).” The protege bows to the bishops three times and approaches each of them for blessing. Then he signs the text of the pronounced oath and hands it to the patriarch. Taking the oath, the patriarch says: "The grace of the Holy Spirit be with you." The initiate is taken to the altar and placed on the prepared eagle. From this point on, he is considered an "elected bishop", although he has not yet received ordination.

The very rite of ordination to the bishop is performed at the Divine Liturgy after the small entrance and the singing of the Trisagion. This moment of the liturgy was chosen for consecration because, after the singing of the Trisagion, the bishops ascend to the high place, where the newly appointed bishop takes his place among them. In addition, the bishop has the right not only to consecrate the Gifts, but also to perform ordinations to the priesthood and to the deacon, which take place respectively after the great entrance and after the Eucharistic canon.

During the singing of the Trisagion, two senior presbyters lead the henchman from the altar and place him in front of the pulpit. Then they bring the protege to the royal gates, where he is received by the patriarch (the leading bishop). There is no triple circumambulation of the throne at episcopal consecration. Instead, the ordained one, having removed the miter and phelonion, kneels on both knees in the center of the altar, bowing his head to the altar. The patriarch blesses his head three times, after which the opened Gospel is placed on his head with the text down. All the hierarchs present lay hands on top of the Gospel. The patriarch pronounces the words: “By the election and temptation of the most God-loving bishops and the entire consecrated cathedral, Divine grace, always weak in healing and impoverishing in replenishing, prophesies thee, the most reverent archimandrite (name) as bishop of the God-saved city (name).”

Further, the patriarch reads a prayer in which he asks God to strengthen the one chosen for episcopal service by the invasion, power and grace of the Holy Spirit, just as God strengthened the prophets and apostles, anointed kings to the kingdom and consecrated bishops. While the patriarch is reading a prayer, one of the bishops pronounces a litany containing a petition for the “now prophesied bishop.” Those in the altar sing three times "Lord, have mercy." The Patriarch reads the second prayer of dedication:

Lord our God, it is impossible for the human nature of the Divine to bear beings, Your teachers are obedient to us by your structure, Your containing the throne, in a hedgehog to offer You a sacrifice and an offering for all Your people, You are the Lord and this manifested builder of hierarchal grace create to be an imitator of You, a true The shepherd who laid down his life for his sheep, the guide of the blind, the light of those who are in darkness, the punisher of the unwise, the teacher of babies, the lamp in the world, but having completed the souls entrusted to him in this life, he will appear shamelessly to Your Throne and receive a great reward, you have prepared for the victims for preaching your gospel.

Lord our God, since human nature cannot contain the essence of God, You, by Your Providence, have appointed for us teachers like us, who guard Your throne, in order to offer You a sacrifice and an offering for all Your people. You, Lord, make this one who has become the organizer of bishops' grace, an imitator of You, the true Shepherd, who laid down His life for His sheep, a guide for the blind, a light for those who are in darkness, a teacher of the foolish, a teacher of infants, a lamp in the world, so that, bringing completely entrusted to him in the present life of the soul, he without shame appeared before Your Throne and received the great reward that You prepared for those who suffered for the preaching of Your Gospel.

At the end of the reading of prayers, a sakkos, omophorion, cross, panagia and miter are placed on the newly appointed bishop. For each of these items, the newly appointed one receives a blessing from all the bishops present, and “Axios” is proclaimed for each. At the end of the ordination, all the bishops teach their newly appointed brother the kiss of the world and follow to the high place, where they listen to the reading of the Apostle.

According to the practice of the Russian Church, the celebration of the Liturgy is continued by all the bishops present. The newly-appointed bishop makes a blessing with dikiriy and trikiriy after reading the Gospel. When the communion of the clergy takes place in the altar, the patriarch gives them the Body of Christ, and the newly appointed bishop - the Holy Blood.

At the end of the liturgy, the newly appointed bishop receives from all participants in the consecration a blessing to wear the episcopal mantle. The bishops, already in their robes, again come out into the middle of the temple. The newly appointed bishop comes out after everyone else and stands facing the brethren who have ordained him. The patriarch (primary bishop) traditionally pronounces the word of edification, in which he speaks about the meaning of episcopal service. After that, he hands the newly appointed bishop a baton as a symbol of episcopal authority. Having taken in left hand rod, the bishop blesses the people.

The outlined rank of episcopal consecration is basically the same for all the Local Orthodox Churches. The ranks of naming and the hierarchical oath in different Churches also differ little. However, there are some liturgical features that are characteristic of a separate Local Church.

In some Local Orthodox Churches, at the end of consecration, a special rite is performed - the enthronement of the newly appointed hierarch, i.e. raising him to his own pulpit. If the consecration took place in the city where the bishop will serve, then, as a rule, enthronement takes place immediately after the consecration. If the consecration was in another place, then the bishop arrives in his diocese, accompanied by the participants in the consecration, and celebrates his first liturgy in their presence. At the end of the first liturgy, the bishops raise their brother to the pulpit belonging to him.

In the Russian Orthodox Church, this custom is absent, and in most cases the bishop arrives at his chair, not accompanied by other bishops. The first liturgy celebrated by him in his cathedral, does not contain any special rituals.

A fairly rare occurrence for the Russian Church is the ordination of a bishop in the city where he will serve. As a rule, bishops for Russia and for dioceses from far abroad are ordained in Moscow, bishops for Ukraine - in Kyiv, for Belarus - in Minsk, for Moldova - in Chisinau. The consecration is headed respectively by the Patriarch of Moscow and All Russia, the Metropolitans of Kyiv and All Ukraine, Minsk and Slutsk, Chisinau and All Moldova.

The Sacrament of the Priesthood, or Consecration (ordination - Greek), is performed at the elevation to the holy rank. There are three holy orders - deacon, priest and bishop. Accordingly, the Sacrament of Priesthood is of three degrees: deacon ordination, priestly (priestly) and episcopal ordination.

All six Sacraments, which have already been told, have the right to perform the priest. This, the seventh, is only a bishop. It is also called the Ordination, because when it is performed, the bishop places his hands on the head of the one who should become a priest, and the grace of God descends on the person through the hands of the bishop, consecrating him to the holy rank.

This Sacrament is performed especially solemnly in the church at the liturgy in the presence of the people, as if confirming the words of the bishop "Axios!", which means "Worthy!"

Who is the sacrament performed on?

Only a man can be a priest in the Orthodox Church. Without in the least detracting from the dignity of a woman, this reminds us of the image of Christ, which is represented by the priest during the performance of the Sacraments. But not every man can be a priest. The Apostle Paul in his epistle to Timothy names the qualities that a clergyman should possess: he must be blameless, once married, sober, chaste, honest, must love to receive wanderers' homes, must be able to teach the people. He should not be a drunkard, should not engage in assault, should not be quarrelsome, disinterested, quiet, peaceful, should not love money. He must also manage his family well, so that his children will be obedient and honest, because, as the apostle notes, "who does not know how to manage own house, will he care for the Church of God?

It is forbidden to appoint priests from among the converts, "not to be proud." The priest must also be respected not only by the members of the Church, but also "external", to "Don't get reprimanded."

The Meaning of the Sacrament

Through the position of the hands of the bishop, the Holy Spirit descends on the one chosen in the Sacrament of the Priesthood and bestows on him a special priestly grace.

For a deacon, this means serving during the Sacraments, helping the priest and the bishop.

For a priest (priest) - this is the opportunity to perform six Sacraments of the Church, except for one - Ordination. The priest performs the Sacraments if he has the permission of the bishop to do so, and not of his own free will.

Finally, during the hierarchal ordination, the grace of God allows the one appointed to the bishops to perform all the Sacraments, including priestly ordinations, and to oversee order and piety in the Church. A bishop in a cathedral with other bishops may also ordain a bishop. He cannot do this alone. These are the church rules.

AT ancient church Bishops and priests were chosen by the people. But this does not mean that the priestly power to govern the people, to teach them and stand before the Lord for them, is given to the priest by the people in elections, as deputies. This power is given to the priest by the Lord in the Sacrament of Ordination. The apostolic ordinances state that the bishop must be elected by the whole people. It is forbidden to ordain as bishops those who are appointed by secular authorities.

Performing the Sacrament

There are three degrees of priesthood: deacon, priest and bishop. Depending on the degree of priesthood in which the ordination takes place, it refers to one or another moment of the liturgy.

The appointment to the bishopric takes place immediately after the reading of the Apostle (see "The Service"). The ordination of a priest takes place after the end of the Cherubic Hymn and the transfer of the Holy Gifts from the altar to the throne, and the ordination of a deacon takes place after the consecration of the Gifts, after the words: "And may the mercies of the Great God and our Savior Jesus Christ be with you all." Since only subdeacons are ordained deacons, if a candidate for deacon has not been ordained a subdeacon, he or she is ordained before the start of the liturgy.

Ordination to the priesthood

The protodeacon asks the bishop for consent to the ordination by exclaiming: Lead, His Grace Vladiko. The Lord blesses the initiate, and he circles around the throne three times with the same hymns that are laid down during the performance of the Sacrament of Marriage: "Holy Martyrs…», “Glory to Thee, Christ God…”, “Isaiah, rejoice…”. Bowing three times to the throne, the initiate bows his head to it, the bishop covers his head with the edge of the omophorion, puts his hands on top and reads a prayer: “ Divine grace, which always heals the weak and replenishes what is depleted, with my hands ordained the most reverent deacon to the presbyter. Let us pray for him, that the grace of the All-Holy Spirit may descend upon him.

After the prayers, the bishop gives the priest in turn all the details of the priestly clothing: the epitrachelion, the belt, the phelonion, and also the service book. At this time, the choir on behalf of the faithful sings “Axios!”, that is, “Worthy!”. Then the newly initiated stands in a row of other priests as an equal.

Ordination to the Deacon takes place after the call "The grace of our Lord Jesus Christ... be with you all." Basically, it is similar to the priestly ordination. After the Consecration, the deacon takes the ripida in his hands and leads it crosswise over the Holy Gifts standing on the throne.

Ordination to the bishop. This is a solemn event for the entire Church. Bishops are all equal holy order, therefore, one bishop cannot ordination, but only two or more, that is, conciliarly. There is a rite of naming a future bishop in advance, when the council of bishops first announces this.

On the very day of the Ordination, the chosen one, in the presence of the bishops and the people, before the liturgy, reads the Creed and promises to observe the rules of the Church, observe the peace of the Church, obey the Patriarch, be in harmony with all the bishops, and govern the flock with the love and fear of God. He promises he won't do anything against church canons even under the threat of death, not to interfere in the affairs of other dioceses. In conclusion, he undertakes to fulfill all the civil laws of his Fatherland. The text of this promise, signed by him, he gives to the first of the assembled bishops.

The ordination itself takes place immediately after the reading of the Apostle. The assembled bishops lay their hands on the head of the initiate, and the eldest of them reads two prayers, then the initiate puts on the hierarchal robes and takes part in the divine service already as a bishop.

THE CONCEPT OF THE MYSTERY

Priesthood is a sacrament in which, through hierarchal ordination (consecration), the Holy Spirit descends on the rightly chosen one and appoints him to perform the sacraments and shepherd the flock of Christians (Catechism).

The sacrament of the Priesthood, like other sacraments, has two sides: external and internal.

outer side sacraments constitutes the laying on of hierarchs with prayer. The use of ordination as a symbol of blessing and transferring to another the authority received from God is found in Old Testament(Gen. 48:14; Numbers 27:23; Deut. 34:9). AT Christian Church, from the very beginning of its existence, ordination has been a necessary part of the sacrament of the Priesthood. The holy apostles, having received power from Jesus Christ Himself, did not pass it on to their successors otherwise than through the laying on of hands (Acts 6:6; 13:3; 14:23), and commanded them to do the same in their turn (1 Tim. 4 14; 5:22; 2 Timothy 1:6). The Orthodox Church has always followed this commandment with all strictness.

The inner side of the sacrament constitutes the grace of the Holy Spirit, taught to persons ordained to the office of deacon, priest and bishop. The Holy Scripture already speaks of the election of certain persons to these ministries and the giving of the Holy Spirit to them through the laying on of hands (Acts 6:10; Eph. 3:2; 1 Tim. 4:14; Acts 8:29; 13:2, etc.). .). And the Church has always confessed that in the sacrament of the Priesthood, the ordained person is given the special grace of the Holy Spirit for the service of the Church, and she expresses her faith in the prayers used during consecration to various degrees of the priesthood.

ESTABLISHING THE MYSTERY

This sacrament was established by the Lord Jesus Christ Himself, who chose the apostles from among His listeners and disciples and gave them the power to teach and perform the sacraments, and after the ascension sent down to them the Holy Spirit, who clothed them with the powers necessary for their service (Acts 1, 8; 2, four). Since then, the lit Divine fire of the grace of the Holy Spirit has been kept in the Church and is successively passed on from generation to generation. A clear and symbolic sign of this successive connection between the gifts of grace and the authority of the priesthood is the laying on of hands, which is used to bring down on the consecrated persons the grace of the Holy Spirit.

THE CONCEPT OF THE PERSONS OF THE CHURCH CLEAR:

PRIESTS AND CHURCH MINISTERS

Persons over whom the Mystery of the Priesthood is performed - clergymen - are in the Church of three degrees: bishop, priest and deacon.

Dedication to these degrees church hierarchy is performed after passing through the lower degrees of the clear, which are, as it were, preparatory. To persons of the lower degrees of the clergy, or so-called. clergymen belong: a reader, a singer (priest-bearer) and a subdeacon.

THE CONCEPT ABOUT HIROTONY AND HIROTESYA

The Sacrament of the Priesthood performed through ordination is also called ordination (this word comes from the Greek heir - hand and teino - I spread). The consecration is always performed by the bishop during the liturgy, and, moreover, in the altar.

Initiation to the lower degrees of the clergy: a reader, a singer (priest-bearer) and a subdeacon is performed through the blessing of the bishop - through the rite of laying on of hands, called chirotesia (from the Greek heir - hand and tifimi - I lay, I appoint). The ordination is performed by the bishop outside the altar, in the middle of the temple and not at the liturgy (usually before the liturgy).

DEDICATION INTO CHURCH SERVICE POSITIONS

Initiation (chirotesia) into a reader and a singer. The position of a reader or singer is to read, sing and canon in church, as well as to carry a candle before the Gospel, at the great entrance before the Holy Gifts, to serve at the altar (the duties of a sexton), and so on. Therefore, in the rank of initiation into a reader and a singer, the initiate is called by the same name "seat-bearer."

The initiation into a reader and a singer takes place in the midst of the church before the beginning of the liturgy, immediately after the bishop's vestments (before or during the reading of the hours). Initiation can be performed simultaneously not on one, but on several elected to this position. The subdeacons lead the chosen one (or the chosen ones) to the position of reader or singer in the middle of the temple, together they make three bows to the altar and then to the bishop. Approaching the bishop, the initiate bows his head, and the bishop, having overshadowed him sign of the cross, lays hands on him and reads the first prayer. In it, he asks God's blessing for the service of the initiate as a priest-bearer, asks God:

“Your Servant, go before the priest-bearer with Your Holy Sacrament, who has deigned, adorn Your undefiled and immaculate clothes: yes, enlightened, and in the future, meeting the age, will receive an incorruptible crown of life, rejoicing with Your chosen ones in everlasting bliss.”

After this, troparia are sung: to the apostles, Saints John Chrysostom, Basil the Great and Gregory the Theologian. (According to the Rule, the troparia are preceded by "Blessed be our God" and the usual beginning if the dedication is not made during the reading of the hours.)

At this time, the bishop consecrates the reader and singer through cruciform tonsure, saying the words: “In the name of the Father (the protodeacon and the one who is ordained say: “Amen”) and the Son (the same: “Amen”) and the Holy Spirit (the same: “Amen”) .

The very tonsure of the consecrated, according to the explanation of blessed Simeon of Thessalonica, means his consecration and total donation to the service of God. The cruciform tonsure, with the pronunciation of the name of the Most Holy Trinity, serves as a reminder that the Lord Jesus Christ sanctified the entire universe with His incarnation and Cross, and the Triune God is the Creator and Perfecter of everything.

After this, tonsure is no longer repeated, although after that the reader or singer is erected on higher degrees priesthood.

As a sign of dedication to God and separation from the society of ordinary believers, after tonsure, the reader and singer puts on a short phelonion, which is “the firstfruits sacred garments' and 'the beginning of the priesthood'. She puts on a “neck”, as a sign that “he comes under the yoke of the priesthood and, consecrated to the service of God, enters under the protection of God Himself” (Archbishop Benjamin. New Tablet).

After that, the bishop, having blessed the head of the initiate three times and laying his hand on it, reads the second prayer for him, as a reader and singer.

The bishop prays: “Lord God Almighty, choose this servant of yours, and sanctify him; and give him, with all wisdom and understanding, the teaching and reading of your divine words, keeping him in a blameless dwelling.

At the end of this prayer, the initiate (after bowing to the bishop and turning his face to the east) reads a part from the Apostle as a sign that his first duty is to read Holy Scripture.

After that, the phelonion is removed from him and, with a triple blessing by the hand of the bishop, the surplice is put on. Before putting on the surplice, the bishop blesses the surplice (above the cross) and the initiate, who kisses the cross on the surplice and the bishop's hand.

After vestment, the bishop tells the newly consecrated teaching about the duty of a reader - the first, lower, degree of priesthood.

After the lecture, the bishop says:

“Bless the Lord! Behold the servant of God (name) reader of the most holy church (name), in the name of the Father and the Son and the Holy Spirit.

And they give him a candlestick with a candle, which he wears in front of the bishop and with which he stands in a certain place (near the iconostasis) in front of the bishop.

Consecration (chirothesia) as a subdeacon. The consecration to the subdeacon is also performed in the midst of the church, before the liturgy, immediately after the vesting of the bishop. Sometimes this initiation happens on the same day as the initiation into the reader and the singer. Sometimes, if the latter was already performed on another day, the consecration to the subdeacon takes place before the consecration of this person on the same day at the liturgy to the deacon.

If the initiation into a subdeacon follows the initiation into a reader, then immediately after the singer is dressed in a surplice, the subdeacons bring the orarion (“sticharian belt”) to the bishop. The bishop blesses the orarion, and the initiate, taking it, kisses the orarion and the bishop's hand. The subdeacons encircle the initiate with a cruciform.

The subdeacon depicts the ministry of angels; therefore, at the initiation, he is given an orarion, with which he girds himself crosswise, to represent the wings with which the Cherubim are covered, standing before the Throne of God. The subdeacon is girded with an orarion (according to Simeon of Thessalonica) and as a sign that “from now on, by humility, chastity of his loins and purity, he must acquire for himself a garment of spiritual purity: for this reason, he cannot marry after that.” But he can remain in matrimony if, before initiation, he entered into marriage - in a legal way.

After girdling with the orarion, the bishop blesses the initiate three times with his hand on the head of the initiate and, laying his hand on his head, reads a prayer in which he asks God's blessing for the service ahead of him - "for the service of the Holy and Undefiled Mysteries."

The bishop prays: “This Thy servant is worthy to be, to serve the Saints of Thy Church, the Lord Himself is immaculate in all. And let him love the splendor of Your house, stand by the door of Your holy temple, kindle the lamp of the village of Your glory. And plant it in Your Holy Church, like an olive tree, bearing the fruit of righteousness, and show Your servant at the time of Your coming, those who are pleasing to You to receive retribution.

At the end of the prayer, the protodeacon proclaims, “Let us pray to the Lord,” and the washing of the hands of the bishop, which is required after vesting, is performed. For this, the subdeacons give a tub to the newly consecrated and lay a towel on him. The newly consecrated subdeacon pours water on his hands and then, like the other subdeacons, kisses the bishop's hand and departs to the altar. (Here, according to the Charter, reading in himself what prayers he knows, he holds “a tub and a hand-washer with a robe” to the Cherubic one).

When the Cherubic Hymn is sung, the initiate is led to the royal doors and again serves while washing the hands of the bishop. (According to the Charter, at the great entrance, he walks behind everyone with a tub and a “handle”). After the great entrance, the subdeacon stands at the royal doors “in the appointed place according to the rank,” and at the exclamation of the bishop: “And let there be mercy,” the subdeacons are taken to the altar and, having accepted the blessing from the bishop, stands with the subdeacons.

The duty of a subdeacon, according to the interpretation of Simeon of Thessalonica, Vlastar and others, includes: to clothe the bishop, to attend to him during divine services, to prepare vestments and sacred vessels for the sacred service (a subdeacon can only touch empty sacred vessels when they do not contain the Holy Mysteries), keep the sacred vessels, keep the covers and lamps on the throne and the altar clean, light the lamps on the throne, etc.

ORDINATION (ORDINATION) AS A DEACON

Before being ordained as a deacon, as the first degree of priesthood, the protege fasts and undergoes the so-called protege confession with the confessor appointed by the bishop. Here he confesses for the rest of his life.

Deacons are made only from subdeacons. Therefore, according to existing practice, in most cases, the ordained deacon is first ordained a subdeacon on the same day (if he has not been ordained earlier).

In accordance with the original establishment and purpose of the diaconal dignity back in the apostolic time (Acts 6:1-6) and in all subsequent times, the Church has always assigned to the deacons only the duties of serving during the performance of sacred rites, but not the performance of them itself. The rite of ordination to the deacon is also based on this understanding of the diaconal service. Since the deacon does not celebrate the Eucharist, the ordination to the deacon takes place at the liturgy after the consecration of the Gifts, namely, after the exclamation of the bishop: “And may the mercies of the Great God and our Savior Jesus Christ be with you all” (forecast: “All the saints who have remembered .. .").

Dedication to the deacon can be at the liturgies of St. John Chrysostom, St. Basil the Great, as well as at the liturgy Presanctified Gifts. Ordination to the priesthood can only take place at the first two, and does not take place at the Liturgy of the Presanctified Gifts.

After this exclamation, two subdeacons lead the ordained (who is in the same rank) from the middle of the church to the royal doors with the exclamation:

“Lead” (addressed to the people, from whom consent is being asked for the upcoming initiation).

"Command" (to the church clergy).

At the entrance of the initiate through the royal doors into the altar, the protodeacon says:

"Lead me, Most Reverend Vladyka."

In the royal gates, the initiate is received by the protodeacon and the deacon, in whose rank he enters, they take the person who enters by the hands and lead him before the throne.

The bishop, sitting on the chair set at the left (northern) side, in front of the throne, blesses the protege bowing to him to the ground.

Then the protodeacon circles the ordained person around the throne three times. The ordained one, going around the throne, kisses all four corners of the throne, and also, after each circumambulation, bows to the ground to the bishop, kisses the end of the omophorion (after the first circumambulation), the club (after the second circumambulation) and the hand of the bishop, and then again bows to the bishop in the ground.

By circumambulating the throne three times, the ordained expresses a vow to forever devote himself to the service of the throne of God, being in uninterrupted union with the Church; by kissing the corners of the throne, the ordained expresses his reverence for the holiness of the throne and his ardent love for God. By kissing the omophorion, club and hand of the bishop, he expresses filial obedience, gratitude and reverence to the bishop, through whom God's grace descends on him.

During the three-time circumambulation around the throne, the troparia of marriage are sung, first in the altar, then in chorus.

In the first troparion: “Holy martyrs, who suffered well and were married ...” - passion-bearers are called, as our prayer books before God and together high teachers of the preservation of faith and purity, and examples of selfless passage of their ministry.

In the second troparion: “Glory to Thee, Christ God, praise of the apostles and joy of the martyrs,” it is proclaimed to the ordained that, following the example of the apostles and martyrs, the preaching of the ordained should be the Consubstantial Trinity, and that he serve Christ God in word and deed, with readiness, according to their example, lay down your life for the truth.

In the third troparion: “Isaiah, rejoice, the Virgin in the womb and give birth to the Son of Immanuel,” it is indicated that the basis of the priesthood in the Church was the incarnation of the Son of God, Whom one should magnify, pleasing the Holy Virgin. These hymns are sung in a different order than at marriage, because the union of Christ with the Church is glorified here in the highest way.

After going around three times, the bishop rises from the pulpit (which is removed) and stands in front of the throne to its right side. The ordained, after the third circumambulation, venerates the throne three times, saying:

“God, have mercy on me, a sinner” (at the same time, he does not kiss the omophorion and the club of the bishop for the third time), then, standing on the right of the throne at the front corner, he bows one right knee, on his hands (putting them with their palms down crosswise on the throne) bows his head .

The initiate goes down on one knee as a sign that he is not entrusted with the full priestly service, but only with the Holy Mysteries, but not with them. The bowing of the head on his hands means that he devotes all his strength of soul and body to serving at the throne of God.

At this time, the bishop places the edge of the omophorion on the head of the consecrated, signifying that the consecrated one is also preparing to be a participant in the pastoral burden and, blessing the ordained three times and laying his hand on his head, after the protodeacon proclaims: “Let us listen,” in the hearing of the whole church (exciting all prayer) says the prayer of dedication.

"DIVINE GRACE, ALWAYS WEAK (weak), MEDICINE AND WEAK (missing) FILLING, PROVIDES (name), THE MOST BLESSED SUBDEACON TO THE DEACON: LET US PRAY FOR HIM, MAY THE GRACE OF THE ALL HOLY SPIRIT COME ON HIM."

In the altar they sing: “Lord, have mercy” three times, and the choir three times “kirie eleison”. The choir sings slowly while the bishop reads the prayers.

The bishop, having blessed the ordained three times and laying his hand on his head, secretly reads the remaining two prayers: “Lord our God” and “God our Savior”, in which he prays our Lord Jesus Christ to preserve the ordained “in all honesty” and to grant him faith, love, grace-filled forces and holiness for a worthy passage of this service.

During the reading of these prayers by the bishop, the protodeacon pronounces in an undertone a peaceful litany about the bishop and the work of his hands and about the "now prophesied deacon." (The litany is printed in the Bishop's Official in letters reversed to the letters of the prayers, and it is read by the protodeacon from the Official, simultaneously with the bishop reading the secret prayers, himself standing in front of the bishop behind the subdeacon holding the Official.)

After the end of the prayers, the ordained one stands up, and the bishop “allows” the orarion, girded over both shoulders, lays it on the left shoulder, and also gives the ordained cuff and ripid, which the ordained kisses. When these robes are laid on and the ripida is presented, first by the bishop, and then on the kliros, it is pronounced: “Axios” (axios - worthy).

This proclamation is an announcement that the ordained one is worthy to be clothed in the visible signs of his rank and ministry (orarion, handrails and ripida) and that he, having received the grace of the Holy Spirit, has become worthy to perform the ministry entrusted to him.

Taking the ripida, the ordained kisses the bishop's hand and shoulder, stands on the left side of the altar and holds the ripida over the paten until the exclamation: "Holy to the saints", that is, until the time of communion. (Usually, the ordained one sets aside the ripida at the litany before the Our Father.)

The newly appointed deacon is the first of the deacons (following the protodeacon) to receive Holy Communion, receiving this preference for the sake of renewing Divine grace (priesthood) on him that day.

After the transfer of the Holy Gifts to the altar, the newly appointed deacon appears at the pulpit to the people and pronounces the litany "Forgive me, have you."

By this he shows his new ministry - to make petitions, to call people to prayers and lift them up to God.

ORDINATION (ORDINATION) AS A PRIEST

The appointment of priests, as well as deacons, has always been considered by the Church as own right bishops. This right was communicated to the bishops by the apostles themselves, as is clear from the words of St. Paul to the bishops: Titus (1:5) and Timothy (1 Tim. 5:22). The laying on of the episcopal hand and the bishop's prayer have always been a necessary attribute of the presbyter's appointment.

At present, ordination to the priesthood (presbyter) takes place after the Cherubic Hymn and the transfer of the Holy Gifts from the altar to the throne, that is, even before the consecration of the Holy Gifts, so that the ordained priest can participate in the consecration of the Gifts.

During the Great Entrance, the deacon, who is ordained to the priesthood, performs the deacon's service, carrying air instead of paten on his head. He walks in the great entrance in front of everyone (following the priests), holding the air on his head by the front ends with both hands, leaves the salt and stands behind the priests.

After the great entrance (when all the priests enter the altar), the ordained one gives air to the deacon, thereby postponing the deacon's service, and stands in the middle of the temple.

After the end of the Cherubic hymn, before the blessing of the bishop of the people with the trikirion and dikirion and the singing of Ispolla, the ordained person makes three prostrations, and he is led from the middle of the church by the protodeacon and deacon, and not by the subdeacons, and then the consecration is performed in the same way as consecration to the deacon, with the difference that: 1) in the altar, the priests receive the ordained, in whose face he enters; 2) it is not the protodeacon who encircles him around the throne, but the eldest of the priests (an archpriest or archimandrite). 3) The one who is ordained to the priesthood bows before the throne not one, but both knees, as a sign that he accepts both a greater ministry and a higher gift than a deacon. At the same time, the exclamation “let us listen” is pronounced by the incoming priest (and not the protodeacon). After "let's hear" the bishop reads the prayer of fulfillment.

"THE DIVINE GRACE, ALWAYS WEAK HEALING AND WEAKENING FILLING, PROVIDES (name), THE MOST RELIGIOUS DEACON TO THE PRESTER: LET'S PRAY FOR HIM, MAY THE GRACE OF THE ALL HOLY SPIRIT COME ON HIM."

“Lord, have mercy,” the whole church proclaims three times. Protodeacon: Let us pray to the Lord. The bishop blesses the ordained head three times, puts his hand on his head and reads two secret prayers, and the senior priest (and not the protodeacon) reads the peaceful litany in an undertone.

In the first secret prayer: “God, without beginning and without end,” the bishop prays to the Lord to keep the newly ordained “in undefiled habitation and unwavering faith.”

The second prayer is the concluding and ending of the perpetual prayer. Still holding the omophorion and hands on the head of the initiate, the bishop prays:

“God, great in strength and unsearchable in mind, wondrous in councils more than the sons of men, Himself, Lord, and this, whom you deigned to ascend the presbytery degree, fill Your Holy Spirit of the gift, that he may be worthy to stand immaculately at Your altar, proclaim the Gospel of Your Kingdom to celebrate the word of Thy truth, to offer Thee gifts and spiritual sacrifices, to renew Thy people through the font of the second birth.

Like this, having met in the Second Coming of the Great God and Savior Jesus Christ, Your Only Begotten Son, he will receive the reward of the good economy of his rank, in the multitude of Your grace. - And praise.

In this prayer, an image of pastoral work is outlined: the continuation of the good, blessed, God-human economy (“economism”) of the salvation of people in the Church, accomplished by the grace of Christ through the shepherd.

Five forces, five actions are indicated here and are understood in the priesthood:

stand before the altar of atonement, having your life as a sacrifice;

to preach the Gospel of the Kingdom of God, to affirm faith in our Lord Jesus Christ as the true Judge and Savior of the world;

to proclaim the Divine truth and the truth of Christ, to show it in relation to all cases and circumstances of life;

to bring spiritual gifts and sacrifices: to celebrate the liturgy; offer a bloodless sacrifice of praise and thanksgiving for everything;

to show God's fatherhood to the world (the priest bears the name of the "spiritual father" as a symbol of this work), to baptize with water, the Holy Spirit and the fire of faith in the name of the Holy Trinity, to give birth to people in new life to serve their spiritual revival.

After reading the prayers, the bishop gives the ordained priestly robes: epitrachelion, belt and phelonion, as well as the Missal as a guide for the sacred service. Accepting what is given, the ordained kisses what he receives, and then the hand of the bishop.

When serving priestly robes and the Missal, the bishop proclaims: "Axios." The clergy and choir sing "axios" three times. After all, the newly ordained one kisses the omophorion and the hand of the bishop, departs and kisses the co-servants on the ramen, thereby expressing the fellowship and love that should unite them all, after which he becomes one of the priests.

After the consecration of the Holy Gifts, the bishop gives the newly-consecrated on another diskos the upper part of the Holy Bread (“XS”), saying:

“Accept this pledge and keep it whole and unharmed until your last breath, about it imashi was tortured to be in the Second and terrible Coming of our Great Lord and Savior Jesus Christ.”

The priest, taking it, kisses the bishop's hand and, moving away, stands behind the throne, remaining bowed over the Most Pure Body of Christ lying on his hand, reads the 50th psalm and prays to the Lord of strength for strengthening in the great and terrible priestly service that lies ahead.

Before the exclamation “Holy to the saints,” he returns the Holy Bread to the bishop.

The ordained priest proceeds to communion as the first of the priests (according to the usual practice, after the first archpriest), receiving preference for the grace of renewal from the Divine Spirit.

Before the dismissal, he also reads the prayer behind the ambo, thereby showing the people his entry into the degree of priesthood. The newly-consecrated, after ordination, celebrates liturgies for seven consecutive days, in accordance with the seven gifts of the Holy Spirit, from whom he received the grace of the priesthood.

ORDINATION (ORDINATION) AS A BISHOP

The Church in the deepest antiquity appointed only persons of presbyter dignity as bishops. Proper election and legal ordination was required for the very appointment to the bishopric. In ancient times, the election was considered correct when, if possible, all the bishops of the region participated in it, as well as the people, who, for their part, testified to the dignity of the chosen one. The election was followed by the consecration itself, which was performed exclusively by the council of bishops through the laying on of hands and the Gospel on the head of the delivered, with the utterance of prayers.

The appointment of a bishop at the present time. After a candidate for bishop is elected and approved by the patriarch and the Holy Synod, he is named bishop in the building of the patriarchate (or exarchy).

The naming to the bishop consists in the fact that one or several days before the ordination itself, in the presence of the patriarch and members of the Synod (or in the presence of the exarch of the region and bishops), after the usual beginning, the singing of the troparion and kontakion in honor of the Holy Spirit, a short litany and dismissal On the day of Pentecost (the usual beginning, litany, and dismissal, he pronounces, putting on himself an epitrachelion, a patriarch, or a leading bishop), the manager of the affairs of the Moscow Patriarchate (or exarchy) reads a decree on his election to the one who is called a bishop. The chosen one replies: “I thank and accept, and in no way contrary to the verb.”

And having then said a speech, he takes a blessing from the patriarch and from the rest of the bishops. The rite of naming ends with many years.

Episcopal ordination at the present time is usually performed by a council of bishops headed by a patriarch, or at least by a council of three, and not less than two bishops (Apostolic Canon 1st).

Trial of a Newly Chosen Bishop happens on the very day of consecration before the liturgy. Before the end of the hours, the bishops who are to consecrate the betrothed, accompanied by the clergy, leave the altar in full vestments and sit on their seats on the pulpit in the middle of the temple.

The protopresbyter and the protodeacon, having taken the blessing from the patriarch, go to the altar, take the delivered one, dressed in all priestly clothes and, having bowed (three times) in front of the throne (two waist and one to the ground), lead him to the pulpit in the middle of the temple, placing him on the edge big eagle. The protodeacon says:

“The most God-loving, chosen and approved consecration is brought to the bishop of God-saved cities (name).”

The patriarch then asks:

“Why have you come for the sake of it, and what do you ask from our dimensionality? And what do you believe?

The initiate replies: "Consecration of bishop's grace...", and then confesses the Symbol of the Orthodox Faith.

After the second and third questions: “how do you confess the properties of the three hypostases of the incomprehensible Deity” and “even about the incarnation of the hypostatic Son and the Word of God?” - the initiate sets out in detail the confession of faith about the three hypostases of the Triune God and especially sets forth the doctrine of the incarnation of God the Word. After each answer, the initiate receives a blessing from the patriarch. Then he promises to keep the laws of the holy apostles, the seven Ecumenical Councils and nine local and other canons, obey the patriarch and the Synod.

Upon accepting this promise, signed by the hand of the newly-consecrated bishop himself, the patriarch blesses him, saying:

“The grace of the Holy Spirit, through my dimensionality, produces thee, the most God-loving archimandrite and hieromonk (name) of the chosen bishop of God-saved cities (name).”

After that, having received the blessing of the patriarch, the ordained one bows three times to the bishops and kisses the hand of each.

Then there is perennialism, which the ordained listens to with his face to the east, standing between the protopresbyter and the protodeacon. After this test, he

is taken to the altar, and the liturgy begins in the usual manner.

Samo ordination to the bishop happens after a small entrance, before the reading of the Apostle, since the bishop can not only teach people and consecrate the Gifts, but also ordain priest and deacon.

After a small entrance with the Gospel during the singing of “Holy God”, namely, before the singing of the final “Holy God” and the ascent of the bishops to the high place, the protopresbyter and the protodeacon bring the consecrated person before the royal doors, and from here he is received by the bishop on the altar before the throne. Here, taking off his miter and bowing to the throne three times and kissing it, he stands before the throne on both knees, placing his hands crosswise on the throne and head, thereby testifying to his obedience to the will of God.

Then the unfolded Gospel is placed on his head with the letters down, supported on all sides by the bishops - this is, as it were, the hand of the Lord Himself, elevating the consecrated and at the same time subordinating him to the law of the Gospel.

The patriarch (or the leading bishop) aloud to everyone proclaims the sacramental prayer of the sacrament:

“By the election and temptation of the most God-loving bishops and the whole consecrated cathedral, Divine grace, always weak in healing and impoverishing in replenishing, prophesies (name), the most reverent archimandrite as a bishop: let us pray for him, that the grace of the All-Holy Spirit may come upon him.”

In the altar, the clergy sing "Lord, have mercy" (three times), and the choir sings "Kyrie, eleison."

After that, the leading bishop blesses the one who is consecrated on the head three times, saying: "In the name of the Father and the Son and the Holy Spirit." Bishops place their right hands on the head of the ordained. Then two secret prayers are read to the leaders, and one of the bishops quietly pronounces a peaceful litany.

The recited secret prayers (“Master, Lord, our God” and “Lord, our God”) contain a petition to the Sovereign Lord to “strengthen the ordained by the power of the Holy Spirit, show his bishopric to be blameless and holy, make him an imitator of the true Shepherd, who laid down His life for the sheep,” “Yes, having perfected the souls entrusted to him in this life, he will stand before the Throne of God shamelessly.”

After prayers, when the gospel is removed from the head of the consecrated, the cross and phelonion are removed from him, and the subdeacon brings him the sakkos, omophorion, cross, panagia and miter. Having taken each of these robes, he kisses it, brings it to each bishop, receives a blessing, kisses each hand and dresses. When laying on an omophorion as a distinctive garment of a bishop, it is proclaimed: "axios", but in a sakkos, as a substitute for a priest's phelonion, he puts on without proclaiming "axios". After the vestment, the bishops kiss the ordained one, and he goes with all the bishops to the high place (during the final singing of the Trisagion).

During the reading of the Apostle, the newly ordained bishop "sits on the throne" (on a seat in a high place) among the bishops and "peaces to the Apostle" at the beginning and end of the reading.

At the great entrance, he accepts a chalice from the archpriest, and during communion he gives the holy chalice to the presbyters.

After the end of the liturgy, when all the bishops are undressed in the altar, the leading bishop lays on the newly appointed, with the fall of his hands, the bishop's cassock, panagia, mantle (with springs), klobuk, and hands him a rosary ("string"). Finally, all the bishops and the newly initiated go to the middle of the temple, and here, among the people, the newly initiated is introduced into the service of the archpastor by handing him the shepherd's baton as a symbol. pastoral authority. Upon handing over the wand, the newly-appointed bishop is given a proper instruction.

After that, the newly initiated blesses the people.

ELECTION (CHIROTESIA) TO THE RANK OF PROTODEACON, ARCHPRIEST, ABOUT AND ARCHIMANDRITE

Elevation in all these church ranks happens at the liturgy during the small entrance with the Gospel and is performed outside the altar, through the blessing and laying on of hands, prayer, naming to the performed rank and the exclamation: “axios”.

Produced in one of the indicated ranks, the protodeacon is usually brought from the middle of the temple to the throne, makes three bow to the ground and is brought to the bishop in the middle of the temple, bowing to him three times. The bishop, seated, blesses his head three times, and, rising, puts his hand on his head. The protodeacon proclaims: “Let us pray to the Lord,” and the bishop lifts up a prayer for the initiate, corresponding to the rank into which he is initiated.

When consecrating an archdeacon or protodeacon, the bishop prays:

“You yourself clothe the grace of this archdeaconry inherent in your servant (name), and adorn it with your honesty (dignity) at the beginning (at the head) stand the deacons of your people and the image (example) of his good being by him. Create and in old age achieve veneration, glorify Your magnificent name ... "

At the consecration to the archpriest (protopresbyter), the bishop prays:

“You yourself dress with Your grace and our brother (name) and honesty adorn him at the beginning of the presbyters, and his image is good to be with him. And with reverence and honesty in old age, do a good life, and all of us, as God is good, have mercy, as You are the Giver of wisdom and You sing all (creation) of creation ... "

Then the bishop marks the consecrated with a cross and puts his hand on his head, proclaiming: "axios."

If the person being promoted to archpriest did not have a loincloth, then he puts it on, and a miter, a cross and a mantle with tablets are placed on the person ordained archimandrite (without repeated singing of “axios”). After that, the newly consecrated archimandrite kisses the bishop's omophorion on the right and left frames.

After this, the liturgy continues: all the clergy, while singing “Come let us worship,” go to the altar through the royal doors in order.