Holy
Orders
There are three ‘Major
Orders’ in the Orthodox Church, Bishop, Priest, and Deacon; and
two ‘Minor Orders,’
Subdeacon and Reader (once there were other Minor Orders, but at present
all except these two
have fallen largely into disuse). Ordinations to the Major Orders always oc-
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cur during the course of
the Liturgy, and must always be done individually (the Byzantine rite,
unlike the Roman, lays
down that no more than one deacon, one priest, and one bishop can be
ordained at any single
Liturgy). Only a bishop has power to ordain (In cases of
necessity an Archimandrite
or
Archpriest, acting as the bishop’s delegate, can ordain a Reader), and the consecration of
a new
bishop must be performed
by three or at least two bishops, never by one alone: since the episcopate
is ‘collegial’ in
character, an episcopal consecration is carried out by a ‘college’ of bishops.
An ordination, while
performed by the bishop, also requires the consent of the whole people
of
God; and so at a
particular point in the service the assembled congregation acclaim the
ordination
by shouting ‘Axios!’
(‘He is worthy!’) (What happens if they shout ‘Anaxios!’ (‘He is
unworthy!’)?
This is
not very clear. On several occasions in Constantinople or Greece during the
present century the congregation
has in
fact expressed its disapproval in this way, although without effect. But some
would claim that, at any rate in
theory,
if the laity expresses its dissent, the ordination or consecration cannot take
place).
Orthodox priests are
divided into two distinct groups, the ‘white’ or married clergy, and the
‘black’ or monastic.
Ordinands must make up their mind before ordination to which group they
wish to belong, for it
is a strict rule that no one can marry after he has been ordained to a Major
Order. Those who wish to
marry must therefore do so before they are made deacon. Those who
do not wish to marry are
normally expected to become monks prior to their ordination; but in the
Orthodox Church today
there are now a number of celibate clergy who have not taken formal
monastic vows. These
celibate priests, however, cannot afterwards change their minds and decide
to get married. If a
priest’s wife dies, he cannot marry again.
As a rule the parochial
clergy of the Orthodox Church are married, and a monk is only appointed
to have charge of a
parish for exceptional reasons (In fact at the present day, particularly
in the
diaspora,
monks are frequently put in charge of parishes. Many Orthodox regret this
departure from the traditional
practice).
Bishops are
drawn exclusively from the monastic clergy (This has been the
rule since at least
the
sixth century; but in primitive times there are many instances of married
bishops — for example, Saint Peter
himself),
although a widower
can be made a bishop if he takes monastic vows. Such is the state of
monasticism in many
parts of the Orthodox Church today that it is not always easy to find suitable
candidates for the
episcopate, and a few Orthodox have even begun to argue that the limitation
of bishops to the
monastic clergy is no longer desirable under modern conditions. Yet surely
the true solution is not
to change the present rule that bishops must be monks, but to reinvigorate
the monastic life itself
In the early Church the
bishop was elected by the people of the diocese, clergy and laity together.
In Orthodoxy today it is
usually the Governing Synod in each autocephalous Church
which appoints bishops
to vacant sees; but in some Churches — Antioch, for example, and Cyprus
— a modified system of
election still exists. The Moscow Council of 1917-18 laid down
that henceforward
bishops in the Russian Church should be elected by the clergy and laity; this
ruling is followed by
the Paris group of Russians and the OCA, but conditions have made its
application
impossible within the
Soviet Union itself.
The order of deacons is
far more prominent in the Orthodox Church than in western communions.
In Roman Catholicism
prior to Vatican 2 the diaconate had become simply a preliminary
stage on the way to the
priesthood, but in Orthodoxy it has remained a permanent office,
and many deacons have no
intention of ever becoming priests. In the west today the deacon’s
part at High Mass is
usually carried out by a priest, but in the Orthodox Liturgy none but a real
deacon can perform the
diaconal functions.
Canon Law lays down that
no one may become a priest before the age of thirty nor a deacon
before the age of
twenty-five, but in practice this ruling is relaxed.
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A Note on Ecclesiastical
Titles
Patriarch. The title borne by the
heads of certain autocephalous Churches. The heads of
other Churches are
called Archbishop or Metropolitan.
Metropolitan, Archbishop. Originally a
Metropolitan was the bishop of the capital of a
province, while
Archbishop was a more general title of honour, given to bishops of special
eminence.
The Russians still use
the titles more or less in the original way; but the Greeks (except at
Jerusalem) now give the
name Metropolitan to every diocesan bishop, and call by the title
Archbishop
those who in ancient
times would have been styled Metropolitan. Thus among the Greeks
an Archbishop now ranks
above a Metropolitan, but among the Russians the Metropolitan is the
higher position.
Archimandrite. Originally a monk
charged with the spiritual supervision of several monasteries,
or the superior of a
monastery of special importance. Now used simply as a title of honour
for priest-monks of
distinction.
Higumenos. Among the Greeks, the
Abbot of a monastery. Among the Russians, a title of
honour for priest-monks
(not necessarily Abbots). A Russian Higumenos ranks below an Archimandrite.
Archpriest or Protopope. A title of honour
given to non-monastic priests; equivalent to
Archimandrite.
Hieromonk. A priest-monk.
Hierodeacon. A monk who is a
deacon.
Archdeacon. A title of honour
given to monastic deacons. (In the west the Archdeacon is
now a priest, but in the
Orthodox Church he is still, as in primitive times, a deacon).
Protodeacon. A title of honour
given to deacons who are not monks.
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