On Sacred Ordinations

Pontifex. Let us by all means pray that, through the intercessions of the Mother of God and of all the angels and all the saints, all the pious may be saved, and the impious may be converted to the faith, and that the multitudes of the infidels may come to the faith. For the necessity of praying for all is inherent in divine charity. ^A

Clericus. Behold, we have been instructed by you in what pertains to the divine temple, and with this knowledge we have learned many other things. Furthermore, holy master, explain to us also those things that concern holy ordinations.

CONCERNING HOLY ORDINATIONS

DE SACRIS ORDINATIONIBUS

Pontifex. This I shall certainly do, since it is necessary for us who have been consecrated to know the accounts of those divine mysteries in which we participate, so that the more we know by what gifts and graces we have been deemed worthy, ^B the more equitable and grateful service we may render to our Benefactor, and the more zealously and with fear we may apply ourselves to the performing of the divine work according to our strength. In this way, we shall attain a manifold reward for a small struggle and labor, receiving a recompense that exceeds our merits, and such as is fitting for a human being to receive from God: the latter giving according to his strength, as a creature and a small part of the creation; the former as the sole Creator and Omnipotent. Conversely, may it by no means happen that condemnation is meted out as a reward to one who has not traded rightly with the talent entrusted to him, or who has buried that divine mina in the earth, or has in any way adulterated it. But may God be merciful to us, the Son of the living God, and the only great High Priest, ^C Jesus, the Savior of the world, who is Christ, pure, holy, and free from sin, the Prince of peace and Reconciler of peace, meek and humble of heart, who is the good shepherd, laying down his soul for his sheep; and may He grant us to love Him with our whole soul, and, as friends to Him, to shepherd His flock within Him, and to complete and fulfill the tasks of His divine priesthood, each of us according to the rank imposed upon him according to His will, obeying Him, so that when we have pleased Him, we may be united with Him at the last, and through Him we ourselves may also be saved along with His divine flock. Now, the treatment of the proposed subject must be begun.

CHAPTER CLVI

That two ordinations take place outside the sanctuary, those of the reader and the subdeacon; but three within the sanctuary, those of the deacon, the priest, and the bishop.

Two, then, are the impositions of hands outside the sanctuary, that of the ^D reader and of the subdeacon. There are also others, namely those of offices, and that of the deputy, or, if I may so say, of the candle-bearer, which is performed before the reader. For some reason, I do not know how, this is no longer performed, and now it has as it were fallen into desuetude. However, it was in use a short time ago in the Church of the Thessalonians, and it is described in ancient formularies. But the preeminent and properly so-called ordinations [are those] within the sanctuary.

^A and at the most holy table, as a type of the Trinity, about which the holy Dionysius also speaks: those of the deacon, the presbyter, and the bishop. And he calls the first the ministerial, as serving and holding a rank under the other two; for the ministerial, that is to say the deacon, performs nothing without a bishop or presbyter. He calls the second the perfective, that is, that of the presbyter, which performs the rites of the sacred ministry and of baptism and certain others, but not all; for [he does not perform] ordinations. For he does not possess the grace of imparting [power], nor is he able to produce any other perfective or illuminative work, but only to perform the mysteries and baptism.

Chapter CLVII. Omnia ecclesiastica a solo perfici episcopo.

^B The hierarch, however, is illuminative, because he imitates the Father of lights and possesses His power in abundance; and every order, and every mystery, and every rite [is performed] through him. For he alone has the power to baptize, and to generate holy chrism, and to complete the ministerial, the perfective, and the illuminative [functions] through the power of ordination; and [he has power] to read, and to chant, and to establish monks, and to consecrate houses, and to distribute grades or offices, and to join in matrimony, and to gather and consecrate virgins—finally, to perform all things by the grace of Christ. For as from a fountain of light, all things of the Church are brought to completion through him; for this reason the bishop is also called illuminative. ^C But for the present, we begin from that which seems the least of the gifts, so that we may gradually arrive at the perfect. This also seemed good to the great Dionysius, who, beginning from the deacon, progressed to the bishop. We, therefore, wishing to speak of this and of the others, shall begin from the first of the gifts of the priesthood. Which is that of the lector.

Chapter 158. How a reader is ordained by the bishop.

He is, therefore, brought to the bishop, testimony having first been given that he is of a holy life, and worthy of sacred promotion, and has learned the sacred letters. The bishop, clothed in the sacred stole and the omophorion, which he is accustomed to wear at every consecration of a sacred mystery (for this represents Jesus as God and incarnate), blesses God, giving thanks as is fitting for every work of God, but especially for the man who is chosen for His ministry. ^D When the Trisagion prayer has been finished by the clerics who are holding lights—because then illumination takes place and grace is communicated—the hierarch blesses a black garment, which is a symbol of humility and religious fear, and commands him who is being initiated to put it on, as the black color denotes the lowliness and piety of life. Then the person to be initiated is led to him, and is blessed by his hand in the form of a cross three times. Afterwards he is signed. For the bishop shears the hair of his head in the form of a cross, invoking over him the divine and awesome name of the Trinity, from which comes every sacred consecration and mystery. And first, indeed, shearing the hair on the crown of the head

^A he shears, saying, "In the name of the Father;" then on the forehead, saying, "And of the Son;" then on the right side of the head, saying, "And of the Holy Spirit;" then again on the left side, completing the cross, and adding, "Always, now and ever." And everyone at each invocation responds "Amen," confessing and at the same time confirming what is done by the bishop. Moreover, the removal and cutting of the hair signifies consecration; for the hairs are blossoms of the whole body blossoming forth from it, which by their removal indicate that the firstfruits from the human being are offered to God. And that cutting of the hair is done in the form of a cross because of Jesus, since He Himself, having become incarnate and having been crucified, sanctifies; and it is done in the name of the Trinity, because He alone is the Creator and Perfecter of all things, God.

Chapter 159. Why the sign of the cross is used for a reader, and that tonsure should be performed everywhere.

^B Finally, it is done on the crown, where the beginning of the tonsure is (for a greater and complete tonsure is performed by a cleric), because Christ is the head and crown of all, and He Himself is the seal and sign to those who are brought to perfection for His sake; and He Himself sits upon them, and sanctifies their ruling principle, and is their head. The seal, therefore, being made greater on the crown, in order that from this, as if from a root, the sanctification may come to the whole human being, he is led again to the bishop, already consecrated by the tonsure, and with a blessed *phenolion*, that is, a *camision*, which is the first of the sacred garments and as it were the firstfruits, having kissed the hand of the hierarch, he is clothed about the neck, as if having come under the yoke of the priesthood, and having come under the protection of God, and being dedicated to the ministry of God ^C. Then, above the seal, he is sealed three times. And the hierarch, placing his hand upon the seal of the one being shown the protecting power of God, and that He imparts grace, prays that God may sanctify the one being perfected who has been chosen for Him, and that with all wisdom and understanding he may perform the reading and meditation of the divine oracles. And thus, giving thanks, he completes the prayer. And after the prayer, he seals him again for perfection. And conveying peace through the peace of God and the union in God, he urges him to speak: if he is a reader, a passage from the Apostle; but if a cantor, from the Psalter. And thus, having given him peace and prayed, he dismisses the one consecrated, fencing him in on every side ^D with the sign of the cross, as with a wall. Some also pay attention to the words read, and consider them as foreshadowings and proofs of the future life of those being perfected.

CHAPTER CLX. What things ought to be performed by the reader.

Thus, therefore, he who is established as a reader from that time reads the divine Scriptures for the sake of the people, the sacred oracles of the prophets, that is, and of the apostles, being bidden by the deacons or priests, standing in the midst bareheaded in the way he was sealed. But even when going into the sanctuary as if to the sanctuary of the ministering

^A minister, he lights the lamps, brings fire to the priest, and goes before them carrying lighted candles before the holy gifts; and he also brings the oblations, the water, and the warm water to the priest, adorns the things belonging to the temple, and administers other duties; he also intones the divine hymns for those who are chanting, or begins the canon; and, to speak absolutely, he is a minister of divine things in the temple. He ought to perform all these things with piety and trembling, and be attentive to the things of which he is a minister; he must also consider that he belongs to God and to those who approach Him, and that he ministers with the saints, entering there where the angels betake themselves and dwell.

CHAPTER CLXI. Of the subdeacon.

^B Following the readers, as we have said, is the order of subdeacons, which is higher, as being placed only after the deacons. For readers and psalmists, after receiving the divine seal, are allowed to enter into lawful matrimony; but subdeacons are no longer allowed. These, therefore, having first received the seal of the reader and having served well, are presented at the appointed time to be deemed worthy of this ordination. The time for them is the twentieth year of age.

CHAPTER CLXII. The ordination of a subdeacon.

The pontiff standing before the royal doors, before the liturgy has begun, the one who is to receive the imposition of hands as subdeacon is brought forward, clothed in a black garment and a purple tunic. And lights are kindled, as is common in every ordination, to the glory of the great Light and as a demonstration of the illumination divinely provided. Then, at the command of the pontiff, he lays aside the tunic and puts on the sticharion, the pontiff blessing it. ^C But first, facing the east, he thrice adores God, the author and provider of illuminations, as one approaching a greater illumination, which the sticharion signifies. He indeed puts off the purple garment, which is an indication of the passion, as it indicates the still bloody welts.

CHAPTER CLXIII. Why the subdeacon is clothed in a white tunic or sticharion and is girded.

The white sticharion demonstrates the purer rays of the glory of God, and a garment free from agitation. ^D They also gird him, that they may teach him that he can no longer possess this vestment of chastity at his own discretion, but that it is girded about his loins in humility through temperance and chastity, since he cannot hereafter take a wife. Coming therefore to the bishop, he is sealed, because Jesus, who died and lives, inaugurates him, and he is consecrated to Him. Hands are also laid upon him, since through prayer he receives grace and protection from God. The prayer itself is of this kind: "For Thou hast set up degrees and orders in the Church, receive this one also, that he may stand at the gates of Thy holy temple, so as to light the lamp of the tabernacle of Thy glory, and be a perfect servant"

^A And just as he prays for other things, he offers thanks. And having sealed him, he places a towel on his shoulder. And into his hands he provides a basin and a ewer. And he himself, kissing the hands of the bishop, receives these, giving honor, as one who has attained to being a minister of such things. The hierarch stretches out his hands and receives the washing.

CHAPTER CLXIV. What duties are to be performed by subdeacons.

Thus ordained and blessed, and greeting the subdeacons as one who has become of the same rank as they, he departs to perform the duties of the subdeacons with them. He guards the holy gates, so that none of the unworthy may enter inside the sanctuary; he touches the holy vessels and arranges them in seemly order, ^B so that when the priests come, they may find the gifts prepared. And at the Great Entrance, receiving these—I mean the holy vessels that remain—he gives them to the ministers to guard. For it is not permitted for any of those lower than these to touch them. He also sends away the catechumens at the appointed time, when the deacon says, "Catechumens, depart." And in the litanies he holds the cross and walks in front. Moreover, the subdeacons prepare and adorn the candelabra on the divine table, the three-branched lampstand of the sanctuary, and the lights. Therefore, in every sacred operation, when one must serve with the bishop, they approach the holy gates after the deacons, and there they partake of the mysteries. And such are the things that pertain to the subdeacons, or ministers.

CHAPTER CLXV. Concerning deacons.

After them are the deacons, who are also called ministers and Levites, as if from those of the Law. Yet there is nothing equal between them and the ancients, because those served the shadow, but these truly serve the truth; and they are numbered with the seven deacons of the apostles, of whom Stephen was the first. These not only serve at the mysteries, but are also able to administer the offices that are in the Church.

CHAPTER CLXVI. That deacons, after the manner of those seven, are appointed as judges and stewards of the greatest administrations.

^C And this too is something we see practiced to this day. For they promote the chosen among the deacons into the order of bishops; they wear crosses on their heads, and they serve as judges. One of them manages the affairs of the Great Church, both for the clergy and for the poor, according to the example of the most holy Stephen; another manages the affairs of the holy monasteries; another, the holy vessels and ecclesiastical order; another arranges the affairs of the priests and the judgments, and records what is done and keeps the archives; another cares for the holy houses that are in the city, to ensure they are in good order, and especially those of the sanctuary; another protects and provides for those who have turned to religion or a better way of life; and, to speak absolutely, this order is admitted to do even the greatest things. ^D

Chapter 167. Why a subdeacon or deacon to be ordained is adorned with the testimony of seven presbyters, not deacons.

^A Therefore, one who is to become a deacon is not ordained until he has provided sufficient testimony, as is becoming to his life, even as the subdeacon does. For when they ordained Stephen, they would not have appointed him had they not known him to be full of the Holy Spirit, of wisdom, and of power. And they testified to this. He is testified to, therefore, by seven presbyters, and not by deacons, because the testimony rendered concerning him must be perfect and given by those who are perfect.

Chapter 168. That one must be of mature age to be ordained.

He ought also to be of perfect age, so that he may not be reprehensible in his works. For if one who is not yet of perfect age can do nothing firm and settled in worldly affairs, much more must he who ministers in divine things be of perfect age, so that by the number of his years he may secure for himself both steadfastness and dignity. This is established by the divine canons of the spirit-bearing Fathers, who regulate and order all ecclesiastical matters in a consonant way; even if some divine bishops, by a certain discretion, shorten and reduce these years for monks subject to them, this is done because it is not permitted for monks to do their own will, but that of others. But if this should appear to be true, perhaps it might be reasonable to dare it. Nevertheless, it is proper to observe what has been decreed by canon; for this is subjection. Therefore, he who is to receive the ordination ^B of the diaconate is brought forward; and first, testimony is rendered for him, not by two or three, but by seven presbyters, as he is about to approach the ministry of the Holy Spirit. Therefore he is chosen by perfect witnesses—namely, priests, and those who perfectly possess the things of the Spirit—according to their number, so that the election and testimony rendered through them may be firm and valid; for the minister of the sacred mysteries of the Church must be chosen by all, so that the election may be free from suspicion and secure. For Stephen, too, was testified to by all as being full of wisdom and faith. The witnesses, moreover, confirm their testimony with their own hands: namely, that he is worthy by his morals and mode of life to discharge the priesthood, and that he is of perfect age for ministering.

Chapter 169. The ordination of a deacon.

If he has not yet been made a subdeacon, he is consecrated first, as we have said, as a subdeacon before the Mass begins, with the bishop laying his hand upon him at the ^D lower doors and consecrating him, since he does not minister through the prayers that are made at the altar, but through those things which are outside and other works according to grace. But if he has already been ordained a subdeacon, he is ready to be, after the consecration of the holy gifts, before the

^A conclusion of the final prayer, silence being made, or before the deacon says "Having commemorated all the saints," he stands three times in the midst, and three times calls out aloud, "As many as are faithful," thereby fulfilling the ministry of the subdeacon in casting out the catechumens and admitting and calling together only the faithful to the sacred celebration and communion. And this is a firmer and more solid rationale: for the deacon who is about to be ordained renders and exhibits, as it were, the work of a subdeacon, just as a presbyter who is about to be ordained reads the Gospel and carries the holy things upon his head during the entrance; but the subdeacon who is about to be ordained a deacon testifies to all the faithful, as one who is pure, that he is being ordained having been judged such by all witnesses and especially by God.

Therefore, after the prayer, "And may the mercies of the great God be," ^B by command of the bishop he is led in by two deacons into the sanctuary. And with lights being kindled for the glory of God the first Light, and as a symbol of the divine illumination, he circles the altar three times, the deacons holding him and others going before and forming a chorus, and singing aloud the hymn, "Holy martyrs," and "Glory to Thee, O Christ God," and they make a reverence and inclination as they pass the holy table three times, once in each chorus or circuit of the altar, as though before Christ Himself, ^C who sits upon the throne of God there, and with Whom the mysteries are celebrated. They circle it three times in honor of the Trinity; and the deacons hold him, because he is about to come into their rank. And the song of the martyrs is sung, because he who is being presented has also struggled well in his life, and has kept the faith, and has guarded his chastity, and for this reason he is crowned. Whence the Church then invokes the martyrs as fellow-dancers, and beseeches that divine mercy may abundantly come to us. But she also glorifies Christ the Prince of Mysteries, the joy of the apostles and martyrs, brilliantly and justly, because He is the leader and cause of the victory and of the crowns, as One who died for us, and was highly exalted in order that we might conquer. But also the consubstantiality of the Trinity must be proclaimed; for this is truly the exultation and joy for the chorus of those celebrating in the heavens, ^D and especially at the consecration of a holy worker and minister of those things which are above.

After the third chorus, then, in which even the angels dance together, rejoicing more than we—for they surpass us in knowledge, and they are more moved than we are by the things that occur, perceiving them with wonder—the one to be ordained is led to the bishop, the work demonstrating that he has been chosen, and he is presented, having been previously proven worthy to minister to God. He bows his head, therefore, showing his servility, and how he receives the gifts of grace with thanksgiving and humility. And he is signed three times on the head for the ordination as a first-fruit, the three divine persons of the Trinity being invoked over him in a loud voice, because from Them every gift

^A of him who became man for us and was crucified in the flesh proceeds. Next, he bends one knee, at once testifying to his subjection and dedication. For he is brought forward, because, as Dionysius says, he receives one and only one gift of the sacred ministry: to assist, to invite, and to catechize. For he only brings forward, and exhorts, and proclaims that they should approach, but he does not perform; for he says, "Bless," but he does not bless. And, "Let us pray to the Lord," he urges, but he does not pray: and, "Let us attend with wisdom," but he does not perfect. As one, therefore, who ministers and does not perfect, he bends one and only one knee; because he is established as a minister of one divine service, and this he receives by the permission of the priest, and not from himself. For he is a liturgical minister. Having bent his head, because it signifies Christ, the head of all, and in it ^B is the ointment of chrism, the grace of the Spirit, and the mysteries themselves—Jesus Himself, then set forth and manifest: since even to Him the minister is brought, who was sacrificed for our sake, and whose oracles are placed upon the table, which is His sepulchre; and beneath this are the relics of the holy martyrs, whom indeed the hymn also invoked for aid. For the one who is brought forward is a martyr in his intention, having lived piously and purely; and, with his forehead pressed against the table, he invokes Jesus Himself by himself to reconcile His mercy to him, and to merit the dwelling of the Father and the Spirit. He receives over his head the episcopal right hand, which demonstrates the overshadowing of grace ^C and the participation of that grace from Christ, since He Himself imposed hands upon the apostles. For He Himself, raising His hands, said, "Bless them," and the Spirit descending rested upon their heads; therefore, through the imposition of hands, all received grace. And just as the hands of God created us, so now a hand arranges for the reformation and recreation of men. And since "The right hand of the Lord has performed power; and the right hand of the Lord has exalted; and the right hand of the Lord has been glorified in power," it is also written: "Your right hand and Your arm, the Son of the Father, and the illumination of Your face, the Holy Spirit, they have led and brought me ^D into Your holy mountain, Your high and heavenly Church, and into Your tabernacles, in which He Himself dwells who is in the heavens."

When the deacon has exclaimed, "Let us attend" (for it is necessary for everyone to attend to the greatest things, and then to compose and collect themselves becomingly), the bishop proclaims with a loud voice, "Divine grace," testifying that grace is the common gift of the Trinity, and invoking it. He adds, "Which always heals the weak." For we are humble and very weak, especially in regard to these works of God. Wherefore from it flows the healing of our infirmities; for it possesses this power. "And supplies what is lacking," he says. For we possess nothing from ourselves, nor are we able, but it is grace itself which is capable of all things, and

^A distributes whatever we possess, and whatever it supplies for what is deficient in us. It promotes—that is, it designates, constitutes, perfects; and at the same time, with the word, grace is bestowed. For the almighty, and in itself absolute and consummated power of God, has no need of time for its work. "Such-and-such a one," it says, and pronounces the name, so that this may be written above and be known to angels and men, since he is being constituted a minister of God, "the most devout subdeacon into a deacon." It honors both the prior gift of God and the one possessing it as a servant of God, as one having divine grace, and acting in Christ. When the ordainer says, "Into a deacon," he bestows both the grace, and he who is being ordained deacon receives it immediately by the word of the bishop; for it is efficacious through the most holy Spirit of God, in that he does not speak as a man, but as a pontiff with grace, and produces grace, and grace works. For the word of God is efficacious and operative, and one and the same Spirit works all things. Then, indeed, he immediately becomes a deacon from a subdeacon. Nevertheless, he still has need of the mystery and perfection of the episcopal prayers, and of all the other things which are contained in the pattern of ordinations. For the voice alone does not suffice that the subdeacon ^B should be promoted, nor to say "into a deacon" or promote him to any other rank; but together with this, it is necessary that his head also rest upon the holy table, and that, bending the knee, he have the hand of the bishop imposed upon him, and that the prescribed prayers and petitions be recited, and that he be signed with the cross, and proclaimed worthy, and perform the holy greeting. For all these things perfect the one being ordained, and it is necessary that all be done; since in the other sacraments also, such is the case, that all things which have been established must be performed, and nothing of them skipped, inasmuch as each one has its own proper reason.

The bishop further adds: "Let us pray, therefore, for him, that the grace of the most holy Spirit may come upon him," ^C at once both invoking the grace of God, and testifying that he himself also works through it, and calling upon the entire Church to cooperate in this work both for himself and for the one being ordained; for if Peter had the Church as a fellow-worker in his prayers, how much more does he himself? Therefore, all saying three times, in honor of the Trinity, "Lord, have mercy," he himself signs the one being ordained three times in the name of the Trinity, consecrating him through the sign of the cross. Afterward, keeping his hand imposed upon him, he recites the prayer in which he supplicates God to send the grace of the holy diaconate upon him, and to make him, after the example of the protomartyr Stephen, a good steward and dispenser of the office of the diaconate, and prays the other things as is the custom. Then he also exclaims, glorifying the Trinity. Then, therefore, during the advent of the Spirit, ^D a commemoration of all the faithful occurs. For one of the first deacons sets forth the petitions, saying: "Let us pray for the ordaining bishop, and for the work of his hands," that is to say, for him who is promoted to the gift of grace, that he may be preserved blameless in it: "For the emperors and the city and all the Christian people." For it is fitting that at the coming of grace [we pray] for every

all the faithful and make mention of them; for then the gift of the Spirit is bountifully bestowed upon all.

CHAPTER CLXX.

That the one being ordained ought, when he is ordained, to pour forth prayers for all, and that these are then especially effective.

It is necessary that the very person being ordained also intercede more fervently for all at that time. For as we have learned from the Fathers, whatever the one being ordained prays for before God at that moment, he receives; and for whomsoever he asks in accordance with reason, he obtains, as one being sanctified and receiving grace. Therefore, I myself have often asked many of the brethren who were being ordained that, when they were being ordained, they should pray for me and make mention of me at that time, so that I might obtain mercy. ^C The Bishop, therefore, with the petitions being said, having his hand placed upon his head—for through it grace operates—says the second prayer, in which he asks that the one being ordained may be filled with faith, wisdom, power, and sanctification by the coming of the Holy Spirit. He says these things in true humility, declaring that he does not trust in the laying on of his own hands, but in the visitation of divine mercy, by which grace is given to those who are worthy; so that through the laying on of hands the visitation of divine mercy is signified, and that grace comes to the unworthy. Then he vehemently asks that he may be alien to every sin, because no one is pure from stain, and no one is sufficient for such ministries; and that when he has ministered well, he may receive the reward of his labor from Christ. And thus, having praised God with a loud voice (for it is necessary to give thanks to Him for all divine gifts), he again signs him three times, perfecting the completion of the mystery; then he raises the ordained one from the altar.

Chapter CLXXI.

That the Bishop in the ordination consecrates the one being ordained with a triple sign.

Observe and attend to the Trinity everywhere proclaimed, and operating in us, and bringing divine gifts to completion. For the Bishop, ^D as soon as he is brought forward, immediately signs him three times with the cross, as the first fruits of the consecration and ordination. Then, for the second time, he again signs him three times after the invocation of divine grace, and in this, through the cross, he works the gift of grace in the middle of the mystery through the power of the Trinity, while all say, "Lord, have mercy," with singing. Finally, for the third time, after the prayers have been pronounced, he again signs him three times, as having now entirely consecrated and constituted him by divine power, whether as deacon, or presbyter, or bishop. For in these cases, it is done likewise three times, so that the Trinity may be praised and celebrated, and it may be shown that it operates by the sign of the cross—in the beginning of the work, to be sure, in the middle, and at the end: since that Trinity alone is the cause of the beginning, the progress, and the execution, which is God, the cause of all things. Furthermore, since there are three orders of these, as of the angels, [the deacon, the presbyter,]

presbyteri et episcopi; [and the angelic number of the nine orders consists, which thrice contains and proclaims the Trinity within itself, is correctly fashioned and expressed through the three signs of the cross repeated thrice upon those being ordained.]

CAPUT CLXXII. [Quid innuatur per hoc, quod ordinatus erigitur, et sacris induitur vestimentis.]

And when the hierarch raises the one who has been ordained from the holy table, he signifies that he has brought him up from a lesser and humbler order and elevated him to a higher one; therefore he raises up and lifts him who was lying low and humble. Afterward, he puts upon him vestments analogous to his rank. First, before the ordination, by bidding him to loosen the girdle of the sticharion and to set aside the hand-washing basin, ^B he signified that he is passing from a lesser order to a greater one; and that the one being ordained receives a ministry, but one not material, but stripped of matter. For he is constituted not that he might close the doors, nor that he might light the lamps, nor that he might expel the catechumens, but that he might minister at the mysteries, at which the angels tremble.

CAPUT CLXXIII. [Quid per horarium sive stolam, et quare hanc sinistro humero diaconus imponit.]

They are indeed girded, but at a certain time, namely during the communion only, with their oraria, as a sign of contraction of spirit, of fear, and of humility. Therefore, the one ordained, as having attained the order of the angels, is encircled with the orarion, which indicates the intelligible nature of the angels, and, just as the wings whose shape it has, it indicates that he is suspended on high from his shoulders. It also has the Trisagion hymn of the angels inscribed upon it. The archpriest seals this; but he himself kisses both the hand of the hierarch, ^C showing that he loves the gift, and also honors the one giving it, as the benefactor of things of this kind. He, however, places the orarion upon his left shoulder, because even so the deacon happens to be of a lesser and subject order, and is a minister of one and the same work specifically, having been instituted only to minister and to serve. But when he is initiated as a presbyter, then he will receive this also upon the right shoulder, as having received both the power of ministering and of performing the rites.

CAPUT CLXXIV. [Quare vocetur horarium, et quod diaconi illo ornati sex alas Seraphicas imitantur.]

It is called an orarion because it adorns him with grace, and bedecks him with the beauty of the glory of God. For he is adorned and covered by it as if by wings, with piety and virtue, and especially when he participates in the communion, imitating those Seraphim which, ^D as it is written, are endowed with six wings, with two of which they cover their faces, with two others their feet, and with the rest they fly, crying out, Holy, Holy, Holy. Nor does this

^A fail to form a type of the Crucified. For the upper and lower wings exist like the upright beam of the Cross, and the wings on the sides represent the crossbar. Therefore, the fan—which is given to the deacons by the bishop as they represent the Seraphim—signifies the wings of the angels; and it has ^B even the Cherubim and Seraphim themselves depicted upon it. They bear the type of those things which in the Law overshadowed the ark and what were called the Holy of Holies. For if they existed then in shadow, they must have a place all the more here, now that the truth has shone forth. Truly, there are multitudes of angels here, and many of our Fathers have seen and contemplated them filling the house. ^C Moreover, those who attend the holy altar hold the rank and fulfill the offices of the angels. Yet the types and images of divine things are not to be rejected, inasmuch as they lead us by the hand to their archetypes.

CHAPTER CLXXV. What it signifies that the deacon kisses the holy table, and the hand and cheek of the bishop, and the deacons.

The bishop, therefore, having given the fan to the deacon, bids him first to kiss the holy table, as one who has received grace upon it; then the episcopal hand, as being ordained through it; ^D and thirdly, the cheek, on account of charity and union in divine things, and because he who distributes good things in the Spirit is beloved in Christ, as is he who has received them. Afterward, he also kisses the deacons, first kissing the orarion of each one; demonstrating by this action, and as if saying, "Through this gift I have been united to you and made of the same rank, and I am one with you, and of the same order as you." And they, free from envy, greet him in return with love, and show themselves to be lovers of their associate and equal, both loved by him in the Spirit and loving him in return. The deacon, thus consecrated and perfected, stands ready to minister, holding the fan in his hand until the holy things are lifted up and shown. Then he lays it aside when the ministry is finished, for the time of communion arrives. Therefore, after the bishop and presbyters have communicated, he himself approaches with pious fear before any other deacon, and receives the divine bread by hand from the bishop, as is the custom for deacons, and tastes something of the chalice with his lips before everyone else; for as one newly consecrated, he is honored above the rest on account of the renewal of divine grace in him and his consecration.

CHAPTER CLXXVI. Why the deacon, and also the presbyter, performs the sacred office for seven continuous days.

And he serves continuously with the priest for seven days, both in order to honor the gratuitous gifts of the Spirit, and so that he might acquire the habit of the work, and also so that no interruption of the divine work might occur during the entire week of days, which signifies our present life passing in the manner of weeks, in which we ought to perform the work of God unceasingly throughout the whole of it. For

in the future there is one day that lacks succession, and likewise an unceasing perfection and consummation of the divine work. In this manner the ordination of the deacon is completed.

CAPUT CLXXVII. Concerning the Presbyter.

CAPUT CLXXVIII. Why a presbyter is ordained at thirty years of age.

CAPUT CLXXIX. The ordination of a presbyter.

^A

Thus, after this dance and circuit of the altar has been performed, he is led forward by the presbyters as one chosen and found, as far as is possible, suitable for the divine work and the grace. The bishop rises alertly; for he is not sluggish concerning the gifts of God, but prepared and rejoicing, he immediately signs the head of the one to be ordained, taking the first fruits of the ordination through the triple sign of the cross. Then the one to be ordained bends both knees on account of service and approach to God; for he is being consecrated to greater things. And since he previously received the grace of the diaconate and was a minister, but is now appointed a priest and an initiator of the sacred mysteries, of prayers, of baptism, and of the sacrifice, he presses his forehead to the altar; for the altar is the treasury of the gifts of grace. The hierarch, laying on his hand—for this is the communicative act of the gift of divine priesthood, and it imitates the right hand of God, which is omnipotent, all-working, protecting, all-seeing, and governing—invokes the divine grace, and by the ordination creates the one being perfected a presbyter from being a deacon, imploring the grace of the Spirit to come upon the one being ordained. ^B While all say three times, "Lord, have mercy," the hierarch himself signs the head of the one being ordained three times, impressing the sign of the cross, which is operative of perfection. And thus, having performed the first prayer and doxology to God, after the petitions have been recited by the first presbyter and the second prayer and its doxology have been performed, he raises the one ordained from the holy table, thereby demonstrating, as we have said, his divine ascent from more humble to more divine and higher things, and his standing toward better things; and that Jesus, who descended from the heavens and became man, descended through the cross even to Hades, and having been raised and exalted, raised us with Himself, and in raising us, He exalts us continually. This, therefore, we signify also in every act of worship, bowing and rising, that Christ descended and ascended, and raised us up when we had fallen. ^C

CHAPTER CLXXX.

Afterwards, he transfers the orarion from the left shoulder to the right, bringing what was behind to the front, and in this way he puts the one being ordained as it were under a yoke. For he ought to see and consider through symbols the grace he has received; and that first, indeed, he was indebted for the one and only work of the diaconate, ^D but now, for the mysteries and the whole of the priesthood, a greater yoke weighs upon him, so that he must be the minister and caretaker of the entire work. Therefore, he is girded a second time, as one called to a greater work.

CHAPTER CLXXXI.

He is also vested with the phelonion, which is a garment that is white...

covering and enveloping the entire body. It is white on account of purity and holiness, and as a vestment of divine glory; for God is light, being clothed in light as with a garment, and angels have often appeared clothed in white raiment. It lacks sleeves, so that it might represent the sackcloth which the Savior wore while traveling on foot. It covers the whole body from head to foot on account of the providence from above toward us, and the sustaining and preserving power of God. During the time of the sacred works, it is raised by the hands from the side, becoming like wings, because of the angelic character of the dignity; and also because the hands appearing through it indicate the practical and active [power] of God, in which the priest operates.

First, then, the hierarch makes a proclamation regarding him when he takes the horarion from the left shoulder behind, and places it upon the right, so that the two parts hang in front; this then becomes perfect, and is called the epitrachelion. It signifies the grace descending from above from the head, as David says, "like the ointment upon the head that runneth down to the border of his garment," and the gentle yoke of the priesthood of Christ, and, as some say, that he is being drawn toward the passion, bearing the cross upon his shoulders; since the priest himself has been accounted worthy to perform the mysteries of the passion. The high priest, then, vesting him in this, says, "Dignus." And having in this way placed the phelonion upon him, he says again, "Dignus," praying that he might be worthy, and confessing this before all, and that as one worthy he has received the dignity. In this, it behoveth the one receiving it to be modest and humble; for who is worthy? This is also what they chant both inside and outside the sanctuary, imitating the high priest.

Then, he is exhorted to kiss the holy table as being full of grace, and as having been sanctified in it; then the hand of the high priest, as it was through it that he was ordained; and further the cheek, on account of divine love and peace, and because the cheek is an instrument of prayer; and because he is loving and beloved, consecrating and consecrated. On this account, all the presbyters joyfully greet him as one who has become of the same rank, and they manifest the bond of love and union. When these things are finished, he immediately stands at the side, bowed toward the table, praying for himself until the veil is taken away, and the divine greeting takes place. For then, coming before the other presbyters, he performs the acts of the greeting. And again he stands bowed toward the holy table, invoking the mercy of God.

CHAPTER CLXXXII. In what manner the divine bread is given to the ordained priest as a deposit. Which is also a fearful thing.

When the high priest has sealed and completed the gifts by the invocation of the divine Spirit, then the one ordained is called again. And the high priest, taking in his right hand the second whole sanctified bread, gives it to the one ordained, who arranges his palms in the form of a cross as a demonstration of the divine passion; and because He was wounded in His palms for our sake.

^A And he says, "Receive this deposit, and guard it until the coming of the Lord, when you are about to be required to account for it by Him." This is a matter full of trembling and dread. For it shows that he has become a steward of the mysteries of God, and that he has received to perform the liturgy—not another, but Jesus Himself, the living Bread—and that he is entrusted with His priesthood and with Him as a deposit; and he is bound to keep these things, both the priesthood and himself, unblemished, because he will be called to account for these things by the Lord.

CHAPTER CLXXXIII.

Where, then, are those who now receive the grace of the priesthood, and for certain pretexts, and for what appears to be piety—though it is rather, one might say, the conceit of those who neglect the things of the priesthood—are slothful, touching them only once as if in passing, and performing them as if it were an accessory task? These shall be called to account for the reason of their neglect, unless there is some legitimate hindrance; for then, they ought to repent and withdraw entirely from the things of the priesthood. But as long as you hold the priesthood and are not inhibited by anyone as far as is humanly possible from performing the liturgy, ^B be insistent upon the sacred work, for that work is the salvation and preservation of the world.

After, therefore, he has kissed the hand of the Bishop and has departed with contrition of heart, he carries the sacred bread to the table, having his hands raised, and with his head bowing over his hands, he prays, remembering both himself and the Bishop who ordained him, and all the clergy and the laity; and he asks for salvation for all. And he remembers the living orthodox and the dead; for he holds the Lord Himself in his hands, and his hands are vessels for Him; and He who is held, Jesus Christ, is for him an anointing upon both his hands and his head. Therefore, here, just as in all things, the Latins innovate, anointing their presbyters in the legal manner, which Dionysius does not say. Standing thus, the priest, after the bowing of the head and the prayer, "Attend, Lord Jesus Christ," is addressed again; and he brings the divine bread and places it on the diskos, since it is to be elevated. ^C For then the Hierarch elevates both the divine bread set out on the diskos and himself together; for the body of Christ is one. And thus, having broken the portions for the union of the chalice, and those for the communion, he completes the rite according to custom. Since, therefore, the Hierarch has partaken of the most holy things before the other presbyters, the one who was ordained comes—being honored before the others on account of the grace recently received and the renovation that has already taken place by the divine Spirit. Whence also, according to custom, having partaken of the life-giving bread, having received it from the Chief Priest, and having kissed his right hand and his cheek, and having partaken of the fearful chalice, and having thus truly become perfect, with the fearful communion sealing and confirming the sacrament of the ordination, he stands in a certain place of the altar, and holding the most holy chalice in his hands ^D

stands at the altar. And holding the most holy chalice in his hands, he distributes the divine blood to the priests and deacons approaching; testifying by his action that he has been perfected as a priest of the mysteries, and has received the authority and power to distribute these to others.

CHAPTER CLXXXIV

After the final prayer made following the deposition of the divine gifts in the prothesis, the deacon who has been newly ordained then recites the petitions, now testifying and demonstrating to the people that he has been constituted a minister of God, and has received the grace to offer petitions for him; that he summons the people to prayers and supplications (which indeed is the nature of the purificatory and ministerial order) and to entrust them to God. Therefore, he is seen serving the priest in the holy prayers, saying to the people, “Let us pray to the Lord,” when the priest is about to say the prayer to God. But the priest who has been newly ordained himself offers the prayer to God, which is also the final one and is called "behind the ambo": thereby he himself also shows and testifies to the faithful that he has been constituted a priest and has become a mediator for them in matters pertaining to God, and as one who has just received the grace, he prays for the people. For this prayer, being the final one, seeks all good things and peace for priests, for emperors, and for the laity from the Father of lights. But first he receives the episcopal blessing, and thus he goes out, showing that he is subject to the hierarch and has been perfected by him. And after he has prayed, he is blessed again, fulfilling the duty of obedience, and as if receiving a reward for the work of his sacred ministry. Thus, therefore, the priest is perfected and ordained.

And if he is of the monastic order, he puts off the sacred vestments and puts on those customary to his own order. And having received a blessing, he departs, performing the sacred service every day throughout the week, as has been ordained, so that he may also come to custom with the work and words, and that the energy of the priesthood may remain uninterrupted throughout the week of days, through which all present life is governed, so that, having diligently performed this work in the present, he may attain to that unending sacred service and immediate communion of Christ; but also as one who has received a great spiritual gift, according to the number of the gifts of the Spirit, he ought on equal days to be incessantly active in the things of grace, as has been written before.

CHAPTER CLXXXV

If, however, he is one of the seculars, he is clothed in the vestments which the deacon is accustomed to wear, which indicate the priestly dignity, which on account of piety are violet, or black, and according to the garment, an *himation*...

is worn by readers, chanters, and all priests for the sake of divine service, so that they may not touch any of the sacred things, nor use the priestly vestments immediately with secular garments, by which they touch the necessities of the body. ^B

Chapter CLXXXVI. On sacred vestments, the larger tunic, the undergarment, and others.

"Whence it is that a reader, before he receives the seal, as soon as he is to be blessed, puts this on; it is black to signify humility, as we have said, and the compression of the soul: for these are signs of mourning. It is also ample and long, reaching down to the feet, on account of piety and divine love. It is also girded, because he ought to serve. It also holds the figure of the Cross in its length and sleeves. These garments, therefore, are common to all, and, as is said, are from an imperial gift and privilege in honor of the priesthood; for senators are clothed in them, and the emperors themselves wear head-coverings or *skiadia*. But the reader has a garment proper to his order, which is called a *kamision*; which is in the form of a small *phainolion*, or a *sticharion* of linen, signifying the first-fruits of the priesthood—wherefore it is also small—and the protection from God; and it is either purple, on account of the purple garment of the Savior, or white, on account of the purity of the priesthood and the illumination flowing from God. Therefore, deacons and priests put on vestments from above similar to these *imatia*, and *skiadia* on their heads, and other usual garments, all of which express the figure of the Cross, as does the *skiadion* itself; since they are ministers of Him who was crucified for us, and who thus bear crosses upon their heads or above them. Lo, we have explained to you what pertains to deacons and presbyters.

Clericus. We give thanks, master, for all things, as we have a sense of all things opened to us, and we are instructed in divine matters, among which there is nothing human.

Pontifex. And how could it be that anything human should be in the things of God? Or what in the things of the Word of God is not according to reason and by reason? Or how, then, in the things of the most Holy Spirit, would all things not be holy? For things divine surpass reason and are holy. ^{C D}

CHAPTER CLXXXVII. On the bishop.

Now we begin to speak of that great grace, namely, the illuminating order of bishops; therefore, we shall contemplate and explain it according to our ability, although its understanding surpasses our powers. For it is the greatest and most perfect of the gifts which come to men from God, from which every gift and illumination is sent down. It is itself the foundation, the beginning, and the fountain of piety, and the root which represents and bears Christ Himself. Wherefore...

in its initiation, all things are more perfect. We, then, will speak concerning them as far as is permitted and as we are able; but do you apply your mind to what is said, and behold from the very beginning the height and sublimity of this divine order. It is permitted to all who have attained a life of purity and are in the orthodox faith to seek the remaining degrees of the priesthood: the seal of the reader, the laying on of hands of the subdeacon, the ordination of the deacon and of the presbyter, and the advancements in these, both in certain ministries and honors. ^A

CHAPTER CLXXXVIII. That no one is made a bishop without suffrages.

It is not permitted for anyone to seek the episcopacy, nor is it possible without election and suffrages. For even if someone, suffering from human passion, were to attempt to attain this contrary to the sacred decrees, he would not obtain it without sacred suffrages. Whence it must be diligently observed that no one should enter into the episcopacy violently, nor should any one seek it, nor make solicitations, as the Golden-mouthed says. Likewise, those who are elected and excel in suffrages ought to perform this not due to any human affectation, but apostolically, or rather divinely. For although the voting of the apostles began from the apostles, when he who had fallen was promoted to the order of the twelfth, namely Matthias, nevertheless the election began first from the Savior, who is the guide and finisher of our salvation; wherefore He chose Andrew, and Peter, and John, and James, ^B Philip and Nathanael and Matthew, and the rest of the choir of the disciples, to whom He says afterwards: "You have not chosen me, but I have chosen you, that you should go and bring forth fruit, and that your fruit should remain" (Joann. xv, 16). Whom He also called and established as fishers of men, and salt of the earth, and light of the world, and judges of Israel, and His assessors, and shepherds of His sheep, and holders of the power to loose and to bind, and priests, and ministers of sacred things, and teachers and heralds. And He called and made them both heralds of the Gospel and teachers of the world. Therefore, from Him, through those who are His own, it is necessary that those who are being initiated be elected and ordained; or rather, if the election happens as He Himself wills, the ordination will truly be from Him, and the divine things will be celebrated by those who are worthy and in a worthy manner for the sake of His Church. But ^C if it should be performed by the unworthy—since even through them, as we have learned, grace operates—it is nevertheless surely against the will of Christ, who distributes the grace from the Father in the Holy Spirit, and is for the destruction, not the edification, of souls and of the Church. As, therefore, the high priesthood is by preference a divine work of Christ, so also it is deemed to be operated in those who receive it. ^D

CHAPTER CLXXXIX. Concerning the sacred suffrages, and that all the bishops should be present at the suffrages, at the very least three.

The first hierarch, who represents Christ, calls together...

^A the bishops beneath him, who hold the rank of the first apostles and possess the grace and power emanated from him, and shares the work with them. Since this task is divine and desired, all agree upon it. If all the bishops of the province are present, it is well; for this is what the canonical constitution demands, and it is an apostolic work and decree, as all were present at the election of Matthias. But if this is not possible, there must at least be three, because of the Holy Trinity, for this is the creator and perfecter of all things, with the others consenting and directing what concerns this election. This was seen also in the baptism of Christ, with the Father and the Holy Spirit bearing witness to the Son. And in the Transfiguration, the Son Himself also testified ^B concerning Himself with them, was baptized, gave grace, and shone with divine light. Therefore He says, “At the mouth of two or three witnesses, every word shall be established.” The same was observed among the apostles. For three were chosen as preeminent from the rest: Peter, John, and James the brother of the Lord, who, as Paul says, seemed to be pillars. The Savior also took these three, Peter, John, and James his kinsman, as preeminent specifically for the greater mysteries. When all are present, or at least the three of necessity, the first hierarch commands them to sit in a sacred place and cast their votes; for it is necessary that divine things be done by divine command. And the first hierarch himself does not enter with them at that time, ^C thereby also prefiguring Jesus—God and man—who, though absent in body, gave His power and works through those who are His. And not only this, but also so that, acting in the place of Christ, he might later confirm and approve the divine vote himself. Yet, so that he may not seem not to be cooperating with them, and so that he may appear to be in harmony and unanimity with them, he sends with them, as his representative from among those who minister to him, an elect member of the clergy, who is most often the chartophylax.

CHAPTER CXC. By what reason the chartophylax sits in the middle among the suffragan bishops.

Therefore he sits in the midst of the bishops, not as chartophylax—for in that capacity he has no chair among ^D the bishops, nor does any other cleric—but as the representative of the great hierarch. He sits and questions the bishops in order, yet he does not himself cast a vote. For the opinion of the great bishop was given from the start so that the bishops might cast their votes; it will be given again later, after the votes have been completed, at which time his opinion will stand as the divine lot. For this reason, besides the bishops who are there, no one else casts a vote.

CHAPTER CXCI. That prayers are made when suffrages are to be offered.

When they have arrived, therefore, with the chartophylax...

besides the bishops who are there, no one else casts a vote. ^A Since it is the custom to cast votes ^B before the divine image of Christ, three candles are lit ^A to the glory and as a type of the holy Trinity; and because all illumination comes to us from that source, and most especially this most divine illumination. Hence stems the origin of the triple-candle, the use of which prevails in all the sacred operations of the bishop; by which it is clearly indicated that perfect illumination emanates from the one and perfect Trinity. Then the first of the bishops puts on his epitrachelion, or priestly stole, which, as we have said, signifies the grace from above. And bowing three times toward the east to God in the Trinity, he blesses Him; for we have been taught to begin with God in such divine and great matters, and before all things to bless Him; and beginning with God and prayer, to draw into ourselves the grace of the Spirit, and thus to set about the divine work. For this reason, after a prayer has been made by all who are present, the divine Spirit is invoked to come and dwell in them. Then, the trisagion hymn of the angels having been sung, and the prayer of the Lord having been recited, which is the Savior’s, and other things being said that are appropriate to the mystery, such as: "Blessed are You, Christ our God," on account of the apostles whom Christ chose, through whom in the Holy Spirit He encompassed and captured the whole world; and that: "As You came into the midst of Your disciples, O Savior, so that Christ might be with them"; and that: "By the intercession of all the saints and the Theotokos," so that through them they may obtain the divine peace of Christ. And just as the saints are united with Christ in peace, so let them also produce the election and divine ^B votes in harmony. The bishop, beginning the office, pronounces an extended prayer, having first performed the censing of incense as a sign of the coming of grace; he makes mention also of the emperors, as defenders of the Church, and of the archbishop, as one who is poor in Christ, who in the form of tongues of fire sent the Holy Spirit upon the apostles. He makes mention also of the divine priesthood, and of the episcopal fraternity, namely, as being of the same order through grace, and as fellow-ministers and co-bishops. Then occurs a dismissal in thanksgiving to God through His holy Mother, and His apostles through whom the grace of God is dispensed, and all the saints, so that divine mercy may descend upon them. Finally, after prayers are made for one another according to the divine commandment, they sit to collect the votes. The bishops sit on either side, not on thrones, but on certain small stools, since the archbishop is not present there; the chartophylax, however, similarly has a seat in their midst, but a higher one, because he occupies the place of the archbishop, and he asks each one for his opinion, beginning with the first of the bishops and proceeding according to order. Those who therefore agree upon one person as worthy of the episcopate, his name is written by the chartophylax, or some other minister who is present and sitting below, on a paper prepared for this purpose. But many are not present there, on account of the secret inquiries that occur in that place, but only the bishops, and the chartophylax with the minister. ^{C D}

If, therefore, all are in agreement, it is the work of the Spirit; but if any contention should arise, it is indeed not good, yet if it happens on account of the scrutiny, because those who are scrutinizing are men, again it is good; nevertheless, the vote of the majority prevails according to the canons. ^A

CHAPTER CXCII

That those who make the selection ought to cast their vote in the order of the time in which they were elected, not according to rank or dignity.

However, three pious men, for the glory and image of the Trinity, are to be elected from the many or from all, and it should be written by how many votes they prevailed. The first elected is put after the first, just as it was done by grace: for it is not necessary here to prefer ranks and dignities, but virtue and merit, since votes are instituted for choosing those suitable for the work, not for promoting him who has come first but lacks virtue. For often priests are to be preferred to bishops, and pious monks or even laics to priests and bishops. He who is elected first is the one who is also worthy to be placed in the first rank. After the writing has been done, the bishops rise, and the votes are sent to the archbishop through the chartophylax. ^B

CHAPTER CXCIII

Concerning the election of a bishop (as archbishop) who is present at a synod.

It must be known, however, that in casting votes, if there is need for some bishop from a lesser city to be elected to a greater one, and he is present at the synod at that time, the one to be elected himself withdraws from the synod by the command of the others, and in his absence opinions are expressed concerning him; and if he is seen to be suitable for the greater ministry, he is placed as elected. From which it is said that ranks ought not to be preferred, but virtue; and he who has been approved first, or second, or third, as divine grace has decided, ought to be inscribed by the uniform consent of the bishops, free from passion, according to the order of the votes. It is certainly an innovation to prefer dignities and ranks, since this is new and recent, and was not done in this way from the beginning, as we have ^C discovered after making an inquiry. The bishops therefore depart after the votes have been cast. The archbishop, therefore, receiving the votes, judges the elected ones among himself, and toward whomsoever he might be inclined in his soul, he sends to him and signifies that he should accept the bishopric. ^D

CHAPTER CXCIV

That the archbishop’s opinion is held as a divine lot.

Consider, moreover, the mystery of divine grace and of integrity free from passion, in those who strive to perform divine things in the Church. When the votes are being cast, the archbishop is not present, for the sake of preserving the sincerity of the votes alone, so that the action may be done freely and without dissimulation. For if he cannot be present for this reason, let him by all means not be present. Being absent—

^A a priest is chosen from those who were selected, as if he were a divine lot left over. If, therefore, there is purity of conscience in this, as I hope there is, how would the will of God not attain its end?

CHAPTER CXCV.

If the elect are unwilling, another election is undertaken.

Therefore, he who has been judged worthy by the bishops, once the election has been signified to him, if he accepts it (but if not, the second or third; and if they too are unwilling, others are likewise chosen in turn), whoever, I say, of these is willing to accept the election and submit himself to it, is brought to the great hierarch and speaks with him, as to whether he is ready to accept it and fulfill the mandate of the Church. And with a bowing of the head, he promises that he will fulfill the task. This is already a spiritual earnest and pledge. For if a word given to men is firm and not rendered void, how much ^B more so is that which is given to God. And he is soon commanded to depart and be prepared.

CHAPTER CXCVI.

How the proclamation is made.

This is the beginning of the bridal covenant and the earnest. The day is also announced beforehand, on which the entire Church is gathered together with all the orders. For it behooves the Church, when sought in marriage, with God as witness, and His angels, and the saints, and all the faithful, to receive him and to become the bride of him who is betrothed to Christ, for whom He willingly gave His blood and His soul as a dowry and the ^C price of redemption; it behooves him also to feed her, and to be solicitous for her, as he has given a specimen of love toward Him. The whole Church having been gathered, therefore, the candidate for the episcopacy enters into the temple and the venerable sanctuary. And as all light lamps on account of the divine joy over the Church being joined to the holy man, and to him as to a chaste bridegroom, and furthermore, being suffused with divine illumination, the candidate is invested with the priestly stole to signify the grace from above, and the phelonion ^D because of its brilliant clarity and purity.

CHAPTER CXCVII.

That in that proclamation there is the use of prayers, incense, and lamps.

And with God bestowing the blessing, the prayer of the Trisagion is said, and the "Our Father," and other things appropriate to the time, because, since the work is divine, the invocation of God precedes, and a prayer that sanctifies and turns the mind toward God. The prayer being finished and the absolution made, the elect stands before the fearful sanctuary at its holy gates. While those who carry the lamps stand in the middle of the temple looking toward him—or rather, I should say, toward God—those who were sent by the archbishop proclaim the holy decree of notification, namely: "The most holy archbishop, and those with"

^A him, the divine synod, call your holiness to be bishop of such-and-such a most holy Church." But he, upon hearing these things, makes a modest apology, as is fitting, and speaks of himself, and excuses himself. Then, first, he gives thanks to God, having been deemed worthy of things above his own merit; then to the archbishop and the holy synod, who have chosen him as a minister for such a work and have deigned to call him to it. Then he also prays that he might serve well and as is pleasing to God, by His grace and through the prayers of those who have chosen him, and that he might fulfill the task entrusted to him. And in this manner he is established as the bridegroom of the Church entrusted to him, in the presence of the throne of Christ and His monument, and before the holy angels and men. And having consented and received the Church, he is bound to have providential care for it. These things having been performed, preparations are made for what pertains to the ordination and consecration.

CHAPTER CXCVIII. On the ordination of a bishop.

CHAPTER CXCIX. On his confession and the first sign.

CHAPTER CC. What is signified by those things depicted on the floor, the three rivers, the city, and the eagle.

He recites the holy Symbol of the faith correctly and as it was set forth by the Fathers, as well as the rest of the confession of the orthodox Fathers; and he affirms that he has given nothing to attain the episcopacy, and that he will govern his flock purely and blamelessly. Finally, he recites his own subscription, by which he seals and confesses the aforementioned things, testifying that he will preach these orthodox doctrines to the flock entrusted to him, which he has indeed confessed, and will keep them until the end.

CAPITULUM CCI. Concerning the first signaculum.

When these things have been finished, he proceeds to the eagle, which signifies theology and the height of doctrine. Afterward, with his head uncovered by the chartophylax—by which he is to receive grace—testifying (as he does) that Christ is his head, and that his archbishop, by whom he receives the ordination, also serves as his head, he bows his head, demonstrating submission by this inclination and the reception of Christ's grace with humility. While the chartophylax who is holding him by the neck cries out, "Command," the bishops stand up, as does the archbishop who is on the throne; and extending his hand from above and signing him with the cross, he says: "The grace of the all-holy Spirit, through our unworthiness, promotes you to be bishop or metropolitan of the city of [Name], and so forth." By making the sign of the cross at the end, he signifies that it is not he himself, but Christ through him, who ordains. And while the chanters sing "Many years, master" (for it must be prayed that the grace of God be abundantly supplied to us), the elect ascends, and while the archbishop is seated, he kisses his knee, bowing toward him as if before God, as much to indicate his service as because of the right hand which is the helper of the divine work and which ordained him. He also kisses his cheek, as his ordainer, because of the love and union in Christ. He then goes to the bishops who elected him and kisses them on the mouth, as one who has now begun to be of the same order as they, and also because of their holy lips which chose him, and for the sake of love and peace in Christ. Thus he stands again upon the eagle, bowing his head. And as the chartophylax says, "Command," the bishops and the archbishop himself stand up once more. And extending his hand, he exclaims: "The grace of the all-holy Spirit be with you," and signing him, he dismisses him.

CAPITULUM CCII. That the solemn renunciation is as the consensus of documents and instruments of betrothal: but the donation of gifts, and the holy bridal treasures, and the earnest of grace, are the confession, the signaculum of the cross, and the kiss.

In this way, the candidate for the episcopacy now receives the earnest of the Church; he becomes a perfect betrothed, receiving this signaculum in place of a ring, and performing the passionless and holy kiss—as Paul says, greeting one another with a holy kiss—and he now receives the church by hand as it has been entrusted to him. Therefore, having actually performed this...

^A in a magnificent manner, with momentous contracts, and with the prenuptial gifts and viewing-presents. These are faith, the most true and blameless faith in God, and right confession, and the promise to preserve the church, which is being joined to him, in love and peace and the pasturing of salvation. He is not yet completely her husband, nor has he been united and already possessing her, nor has he become one body and one member with her. This, however, already begins to take place—and not simply, but in the marriage of the great and pure bridegroom; he who, when he gave his own blood as a dowry beforehand, took her to himself as a bride, he the blameless and pure one, having made her, who was formerly a harlot, spotless, and her who was naked, glorious, and her who was defiled by filth, pure, and her who was a wicked and shameful slave, a queen. For when the ministerial rite has begun, the first hierarch commences the divine liturgy, and makes the first entrance with the bishops and priests according to custom.

CHAPTER CCIII. Why he puts on the episcopal epigonation, and why the newly elected one does not go out at the first entrance.

The candidate, having dressed in the vestry and put on the epigonation—for he already holds the pledge of the purest bride, the Church, the sign of the victory and resurrection of the beautiful bridegroom Jesus Christ our God through the cross, given in chastity and purity; for this is what the epigonation ^B signifies, as a sword hanging from the girdle, depicting the cross and having the resurrection inscribed upon it, signifying the power of Christ over death—he himself does not go out to the entrance, being honored as one about to be betrothed, as one being brought in privately with a procession. And this, too, is an entrance; for he is led out from the diaconicon, and with deacons preceding him, and two presbyters holding him, he comes along the right side of the temple and the solea as far as the sanctuary, where the things pertaining to the divine marriage are performed; and they happen in this way. ^C Behold, then, after the first entrance, this marriage of the Spirit, that is, the ordination, is performed, because the matter has followed this order from the beginning. For our Lord was incarnate and suffered for us and rose and was taken up into the heavens, all of which the first entrance signifies. After this, the Holy Spirit descended, who ordained the successors of the Savior and made them fellow-throned with him. Whence, when the hierarch has entered ^D into the sanctuary as into the heavens together with the others, before he ascends to the synthronon as to the supercelestial throne, the one to be ordained is led in and completed, and thus becomes a fellow-throned one. For after the trisagion hymn, the song of the angels, the concordant melody of those above and below, the marking of the sign of the cross with the trikerion on the base of the holy table is made, and not on the synthronon due to the ordination; for God humbles himself with us, wishing to sanctify and exalt us.

CHAPTER CCIV.

Then the one to be ordained is presented by the presbyters. For although he has become a perfect spouse of the episcopacy, and has received the seal of the betrothal and the kiss as a pledge of the nuptials, ^B he is not yet the husband of this Church, nor has he received the dignity of the king's daughter whom he has betrothed, since he has not yet been joined to her in marriage, nor has he become a husband, nor has she been entrusted to his faith, nor has he grown into one spirit with her. For all these things are spiritual, and flesh does not enter there, since through her he begets children who are born not of the will of the flesh, nor of the will of man, but of God. Therefore he is still called a presbyter before the celebration of the marriage, until he becomes and is called a husband of the Church and a bishop.

CHAPTER CCV.

He is led by the presbyters as far as the doors of the sanctuary; but inside, by the two senior bishops, as witnesses to the action, he is simultaneously received, both because of this and because he is advancing into their order. Three times, furthermore, a procession is made around the holy table. Meanwhile, hymns are chanted in the tone of those keeping a feast and celebrating a festival, and the martyrs are invoked with a great cry to obtain indulgence for us. The hymn is also chanted: “Glory to thee, O Christ God, the joy of the apostles, the exultation of the martyrs,” but with exultation and joy, since the consubstantial Trinity is their preaching. The one to be ordained is led to the great bishop at the base of the holy table, like a firm stone placed and established upon the foundation ^C of the Church. As for the hymn, “Glory to thee, O Christ God,” we are not at all aware that it is sung in ordinations that take place in Constantinople. In the Church of the Thessalonians, however, we find this, after it has been said twice: “Holy martyrs.” Which is necessary; for there, only the martyrs are invoked in the procession; but here, the Savior himself also, who is one of the Trinity incarnate, and the consubstantial Trinity itself are glorified. And while all the most divine bishops surround the one being ordained and touch him, so that they appear as fellow-ordainers with the first, the first seal and the first-fruits of the ordination are performed by the chief bishop upon the head of him who is being ordained. Afterward, the ordinand bends both knees upon the base and leans his forehead against the holy table, since he himself is also being governed and built upon the foundation of the apostles and prophets. He receives, however, the grace from the supercelestial God, whose throne, as it were, is the altar, and whose hand, as it were, is the hand of the bishop. This, therefore, being placed upon the ^D head of the one being ordained, and the other thing being carried which indicates the dove on account of the Holy Spirit, the bishop proclaims with an uplifted voice what is written therein, “Divine grace,” and what follows. Then, having chanted

“Lord have mercy” three times, the second sealing is performed upon the head of the one being ordained. ^A

CHAPTER CCVI.

Why the Gospel is placed upon the head of the bishop being ordained.

The Gospel, which is Christ, and through Him His Church, is immediately opened and placed open upon the head and neck of the person being ordained. By this action it is signified that he has Christ for a head, having been made the head of the Church, and that he ought to know all things that belong to Christ, and possess all knowledge of Him, as far as it is possible, since he is being established in those things which pertain to His primacy; and furthermore, that he must form and accommodate his entire mind, reason, and senses according to Christ, and submit his neck to the light yoke of Christ, doing nothing contrary to His judgment; for he has received His Church upon his head and neck through the Gospel. ^B Therefore, with it opened and placed, and the sacred letters resting upon the head of the one being ordained, the bishop prays the first prayer: “That the Master and Lord our God, who established in the Church first apostles, second prophets, third teachers, and the rest, and who has called this man to the episcopal dignity through my hand and those of the other bishops, may strengthen him through the arrival, and power, and grace of the Holy Spirit, just as He strengthened the apostles and prophets; and may He anoint him as He did kings, and sanctify him as He did the chief priests; and keeping his episcopacy blameless and adorned with all gravity and severity of morals, may He make him holy, so that he may ask for things that pertain to the salvation of the people, and that they may render obedience to him.” Indeed, this is the greatest gift; and in truth this sacred prayer offers the greatest gifts, when it transmits to the one being ordained the virtue of the apostles and prophets. ^C For this reason, bishops enjoy apostolic and prophetic gifts of grace. “But this man,” he says, “is to be anointed no differently than kings,” because they were anointed with oil and spirit; and even now kings are anointed by the Church, receiving their rule from it. Bishops also, on account of their power and primacy, are anointed by the grace of the Spirit: “You shall establish them,” says the Scripture, “as princes over all the earth.” He sanctifies him as He did the chiefs of the priests, and those of old—Melchizedek, Aaron, and Samuel—as also the apostles whom He established as holy princes of grace and mystics, so that he may enter into the celestial altar, and sacrifice the living Lamb, and make propitiation for all, and that having been sanctified he may enter into the Holy of Holies, and perform what is truly holy, and remain God’s priest, irreprehensible and immaculate, adorned with all purity and gravity of morals, and show forth a holy end, ^D filled with the holiness and grace of God.

CHAPTER CCVII. Why they address the bishop as "holy lord," and attribute great holiness to him.

For this reason, they say, "Holy lord," and attribute great holiness to him, since while holiness belongs to other priests by the grace of those being sanctified in the Spirit, it belongs especially to the bishop, who is ordained in the Holy Spirit. ^A And the bishop, in anointing the emperor, declares him "holy," yet by word alone he says this through the proclamation, on account of the anointing with the holy chrism, by which all the faithful are also anointed and are called "holy." "Holy brethren," says Paul, "partakers of the heavenly calling." And he says, "Make him a holy bishop," and thus he ordains him, endowing him with holiness through prayers. The emperor, indeed, does not possess the things of the priesthood, nor the gifts of the apostles, prophets, or teachers; he is merely declared "holy" by the anointing of the chrism. But the bishop, along with those gifts, receives also the being "holy" through the prayers of the ordination; and what is greater, that he might be heard in those things which he asks for the salvation of the people. Having said these things, he exclaims, "For thine is the kingdom, and the power, and the glory," for God alone is holy by nature, and glorified, and He Himself is the one who sanctifies and glorifies, and He alone is King and Bishop. And, exclaiming, he praises the Trinity, by whom all things are performed, and from whom such gifts come. ^B But also the invocation of the Trinity, as in baptism, performs its work here and in all sacred mysteries, performing sacred initiations and consecrations.

Next, the petitions are rightly said at this time by the first of the gathered bishops, for peace from above and for the salvation of all, for the archbishop as one performing the most divine work, and for the work of his hands—that is, the ordination itself—and for him who is being ordained, and for the pious emperors of the city, and for all the faithful. And the rest respond, "Lord, have mercy," the act itself bearing witness that the hierarch is being consecrated by all; for all the bishops agree with the archbishop, and pray with him, and ordain with him, since they also touch him who is receiving the ordination. ^C This is done only in the ordination of a bishop; for in this greatest gift and approach of the divine Spirit, it is necessary to make mention of all the faithful, so that they may obtain mercy, salvation, and grace. The archbishop, having his hand laid upon him, as signifying the protecting and guarding grace of God, and the visitation, energy, and overshadowing—or rather, the indwelling—of the Holy Spirit occurring in the one being ordained: after the petitions, he immediately brings forward the second prayer, always keeping his hand laid upon the head of the one being ordained, showing that whatever he prays for is effective, and that he who is being ordained receives what is given by the laying on of hands. The prayer... ^D

^A again—how wonderful! "O Lord God, who, because human nature cannot endure the essence of the Divinity, hast by Thy dispensation established for us teachers with like passions to ourselves, who occupy Thy throne." Oh, the mystery! A human receives the authority and power of God, and is deemed worthy to sit upon the throne of God Himself. Oh, the miracle! For human nature, he says, cannot receive the essence of the Godhead. For only the portion assumed from us was united to the Word in all things; and His Virgin Mother, until she gave birth to Him, received and contained in her womb the Word Himself, made flesh hypostatically. Therefore, she is more honorable than all after God; and through such a fearful dispensation, we too have been deemed worthy of this greatest gift of the priesthood of Christ our God.

He continues, therefore, saying: "And this one [has been declared] ^B a steward of the episcopal grace." Behold, a steward of the greatest things; whence he must also be faithful and prudent, as is required. "Make him an imitator of Thee, the true Shepherd, who laid down His soul for Thy sheep." Behold, a shepherd; but one who, according to Jesus Christ, is bound to care with all his strength for His rational flock. O great grace, but also duty! He must die for the sheep of Christ, as he has been made an imitator of Him by the ordination, and a shepherd constituted after His pattern, and capable of working and administering all things that are His through Him in the Holy Spirit.

And he adds, ^C saying: "A guide to the blind," that is, to the infidels, concerning the faith; "an instructor of the foolish," those gripped by the ignorance of heresies, to lead them back to orthodoxy, or "of those who have sinned" to repentance; and "an instructor" of the insubordinate and the brazen; "a teacher of infants," according to true understanding. "A light in the world," according to the apostles, who were "the light of the world" and were called so by Christ, the living Light; and according to Paul, a "light in the world, holding the word of life." And the end: "Whom, he says, having well ^D managed the souls entrusted to him—for this is the chief point—he should strive and effect that they be saved."

That souls have been entrusted to him is a great debt. But God also gives the greatest grace to those who strive, and they shall receive a great reward. Do you see the reward, which surpasses in greatness every other divine work, that which is paid back to the episcopal office? And what is that? That which He has prepared, he says, for those who have struggled for the preaching of Thy Gospel. Behold, the obligation of the struggle, and it is for the preaching, namely of the Gospel. And those who strive are as athletes. And who is it who has struggled for this? The Savior Himself first, having testified for the truth and confessed the good confession, that God is His Father, and He Himself is the Son of the Father; and His apostles have followed Him in this struggle. Whence he who has struggled well for the Gospel as a high priest, whether in trials and labors, or indeed through blood, or in temptations, persecutions, and reproaches, or in zeal,

or mercy, or other divine works, will be with the apostles and with Christ Himself, as one who has received the grace of Him and of them, and will be glorified with them. ^A The bishop, having completed the prayer, proclaims and glorifies the power and mercy of the Son Himself, who was incarnate for our sake, and of His Father, and of the Spirit, confirming by the invocation of the Trinity the things previously spoken, and perfecting the one being ordained. Wherefore he also makes the final seal upon his head, as a token of perfection. And thus, taking up the holy Gospel, he places it upon the table; because the one ordained possesses its grace, and is entirely of the Gospel, and is the divine instrument of the Gospel of Christ.

CHAPTER CVIII.

What the omophorion signifies.

Then, as one who has been shown to be a shepherd of Christ’s sheep, and who by grace has become as Christ, he adorns him with the omophorion, which denotes the incarnation of the Savior. For the archbishop, blessing it, while the one ordained kisses it, places it upon his neck, proclaiming, "Axios!" This is sung three times, clearly and magnificently, both within and without, by the archbishop himself, while all with the superior orders approve and confirm the grace, and greatly rejoice in it. ^B The omophorion itself clearly signifies, as we have said, the incarnation of the Word of God; because He bore us, who were the lost sheep, upon His shoulders, having put on the entire human nature, and having united this to Himself and deified it, and at the same time having offered this very assumption to the Father for our sake through the cross and death, and having raised and exalted us. Wherefore it also bears crosses, and is woven of wool, and is placed upon the neck and shoulders of the high priest; or rather, at the proper time, it is placed around the shoulders, both in front and behind. Now, however, as something readily available and as a divine yoke, he receives it upon his neck, and because in a little while he intends to remove it when the Gospel is being preached.

CHAPTER CIX.

What it signifies that the high priest removes the omophorion during the reading of the Gospel and in the divine liturgy.

^C This act of removing the omophorion during the reading of the Gospel signifies devotion and subjection to the Savior. For the high priest does not dare to wear it, testifying that Christ is the One who became incarnate, suffered, and lives, and that it is He who is speaking while His words are being read. And by removing the omophorion, he shows that: "I am His servant and slave, and I am clothed in His grace." And this [the omophorion] is a symbol of His incarnation, passion, ^D and life. Therefore, he does not dare to wear it, but seeing it borne before him, he remembers what it represents and trembles at such most wonderful works. As for the Gospel...

^A being preached, and the mystical sacrifice being completed from the Gospel until the time when the divine mysteries are to be elevated, he does this because of what has been said: that the sacred ministry is the work of our Savior Himself, and it is He who, through us His priests and servants, offers and is offered. Furthermore, from the beginning of the liturgy, and during the elevation of the divine bread, and in ordinations, and in other sacred rites, the high priest is always, as has been said, girded with the pallium from his shoulders in a circle.

CHAPTER CCX.

What the word "Dignus" means, which they proclaim over the one being ordained; and what the kiss of the sacred table is, from which he kisses the right hand and cheek of the chief bishop, and the mouths of the others.

^BThat which the one then ordained also receives from the chief hierarch and is vested with upon his neck, and is proclaimed *dignus* [worthy], as having been made worthy by God and being known as such to angels and men, and as one who is obliged in the future to live and conduct himself in a manner worthy of the work, and as one who, by prayers and vows, offers himself as accepted by this worthiness. Afterwards, the pontiff kisses him, as one who is lovable to him on account of the greatness of grace, and as one who, through him, enjoys equal honor and is sanctified and united in Christ. He himself ^C also kisses the sacred table, honoring it as the workshop of grace, in which he was also consecrated and received ordination. He also kisses the right hand that ordained him, as if it itself were sanctified and abounding in grace, having the right to communicate, and likewise to perfect and consecrate through the Holy Spirit, and to bestow blessings and distribute divine gifts, through which he also was ordained and consummated as a bishop. ^D Moreover, he kisses the cheek of the pontiff as an instrument of speech and a minister of prayers, and also for the sake of charity and union. For even he loves the grace of the one sharing it, and truly loves and is fond of him in Christ, the only lovable One, just as he is also loved. And he does not press a false kiss, like Judas, nor does he strike the cheek, like the God-slayers; but on the contrary, by this kiss he testifies that he honors it and judges it holy and most dear, and that he himself has become of the same order as the consecrating bishop, even if he is under him. For this is what it means to kiss the hand and the cheek, and not their lips. For he kisses with his lips those who are equal in rank and dignity, the bishops, and is kissed in return by them as one united, as one most dear, as having received divine grace, as one of equal rank, deemed worthy of all the same prerogatives, both loving and loved, peaceful and a cooperator, and as their fellow minister in the divine mysteries.

Chapter CCXI.

What is the rite of the kiss in the ordination of a patriarch.

Whence in the ordinations of archbishops, that is to say, patriarchs, the ordained patriarch, nor

the patriarch elect kisses neither the hand of the ordainer nor his cheeks, but first kisses the divine altar, and ascends to the base; he then offers the kiss according to custom, the ordainer having first kissed the holy altar as the fount of sacred acts, then the hand of the patriarch elect, as one having been established first by the divine Spirit and as their patriarch, and for the sake of union, kisses his mouth, or his cheek for the sake of subjection; and similarly do the other hierarchs who ordained him along with him. ^B

CHAPTER CCXII. On the order of patriarchs, archbishops, and bishops.

For even if the grace and power and order of the episcopacy is one, coming from God, the first and sole Father and bishop, yet it also has different families, filiations, and graces, as each order requires, since the Father and Son and Holy Spirit are one Godhead in the Trinity. And one is the nature in the Trinity; but the cause is one, the Father, to whom the Son and the Spirit defer in all things; and there is one will of these, and one movement and power. From the Trinity also comes all good order, both above and below. Wherefore each of the higher orders possesses within itself the first, middle, and last order, and is of teachers, and in them are teachers, and Fathers of Fathers. ^C

CHAPTER CCXIII. Against the Latins, that the Father is the only cause in the Holy Trinity, that there may not be introduced a plurality of principles.

Since there is also an order in the inconfused, pre-eternal, connatural, and co-glorious Trinity, as we have said; and the Father is, for his part, without cause, while those from him are caused; and of these, the one is begotten, the Son, and the other proceeds, the Holy Spirit; and yet the Trinity is indivisible, and as its substance is one, so also is its power. From it, therefore, is all family, as Paul says, and order in heaven and on earth. Since, then, we have arrived here by God's grace, let us discourse briefly upon how the ordination of a patriarch is performed, and if he is a bishop, how he is constituted patriarch, and how, if he is not a bishop. For these things are ^D worthy of contemplation and consideration; but we shall finish those things concerning the bishop in a few words. After this sacred salutation, the archbishop, having kissed the holy altar again, ascends to the common throne, as Christ to the heavens; the one ordained also, having kissed it, ascends; and he stands at the right of the first hierarch, as having the first rank above the other bishops present, having already been ordained by grace, and the proclamation of the emperors and of the first hierarch being made, he stands with the remaining bishops, being under his hand himself.

CHAPTER CCXIV.

When all the bishops and priests have sat down, and the words of the Apostle are to be read, he goes to the archbishop to receive a blessing from him, and to give it to the reader. This manner of giving the peace is a mystery, by which it is signified that it is granted by God. It is not permitted, however, for him to do this without the mind of the true and diocesan pontiff, especially in his own church, and in his presence, who is the first of the pastors and prince. Therefore, he receives permission through the blessing. The Apostle having been read, he prays for peace for the reader, holding the second place after the archbishop. For the archbishop himself prays for peace for him who reads the Gospel. And thus the divine Liturgy is completed, the ordained one standing before all the bishops celebrating the Liturgy together, and saying the first exclamation of the prayer of the catechumens, and the remaining prayers in order.

CHAPTER CCXV.

In the divine communion, the first to receive the divine bread into his hands from the archbishop is he who has been ordained, and he communicates with him; afterwards, he delivers the divine blood to the archbishop through the sacred chalice, and the archbishop to him again; since, although it is through the mercy and goodness of God that men deliver the divine gifts to one another, yet it is one who works and is given through all. Then, because the first to participate in the good are the first, and those who approach them more closely by their dignity (for order contains all things, and nothing is completely deprived of good order), after the divine communion, the archbishop, like the Saviour, divides and distributes the divine bread to all. The ordained bishop, receiving the first divine chalice, communicates it to the approaching bishops and the rest. Then, having washed his hands, by the command of the archbishop, he presents the sacred *antidoron* to the people; by which the one who is now ordained demonstrates and testifies to the people that he communicates sanctification to all through the *antidoron*. ^C

CHAPTER CCXVI.

Afterwards, in one part of the temple toward the prothesis, he is enthroned on the episcopal cathedra, a throne being prepared there as a figure and argument of the enthronement over his Church. This enthronement used to be performed previously with magnificent apparatus, as is now done for a patriarch regarding the church of the bishop being enthroned, with the bishops of the province being called together by letters to celebrate this enthronement. But now, by the incursions of the barbarians and the temptations and disturbances encroaching upon the churches, the celebration

has ceased, and it takes place only in the Great Church in this manner: A throne is prepared and set out ^B upon which the archbishop sits, and with the customary veil brought to him, and a prayer being made by the priest and all the episcopal ministers being present, and while they sing the Trisagion and carry candles, and the people surround him, the newly ordained bishop is enthroned by the first and second of the priests, being placed three times on the throne by the priests as they also seat the patriarch upon the *synthronon*, and while they exclaim, "Dignus" [Axios]. Then, while he is seated, they acclaim the pious emperors, the archbishop, and the newly ordained one himself; and thus they dismiss the assembly. The people who approach, and indeed the clergy as well, kiss the hand of the newly ordained one and are blessed, running to him with faith; for since he has been recently ordained, he is entirely purified and illuminated, and grace is bestowed more abundantly in this new consecration by those who have received it from above. Nor is he forbidden to bless at that time, even though he is a bishop of another city, since, as a newly ordained man, he holds the power for this. He also receives the mandyas or wavy pallium as a teacher, while the words are said, "From the heavens you have received divine grace"; for grace has been poured out upon us from the heavens, and through the encolpion, or the sign containing relics of the cross which is hung upon his neck, he is confirmed by a divine pledge: for he also sustains the person of Christ, and in Christ [is the person] of the first-rank bishop. Because he has finally become a bridegroom of the Church of Christ, and for this reason he possesses all the power to bless and to pray that the genuine bishop of that city has, though not, however, the power to ordain. But he blesses publicly and confidently for this day alone. ^C

Chapter CCXVII. Why the newly ordained one rides through the city and bestows his blessing upon all.

Therefore, after he has left the altar, riding a horse, he circles the city, surrounded by a guard of armed men, and he signs everyone and blesses them, sanctifying the city with the sign [of the cross], and as a newly made bishop, he prays, sharing the divine grace with which he was endowed through the new consecration, and granting sanctification by his blessing.

Chapter CCXVIII. Why the newly ordained bishop goes to the emperor and prays for him, and how this was done in the past.

Therefore, as one who has boldness before God and is powerful by his ordination, he is also sent to the emperor to pray for him, and at the same time, as an anointed one of the Lord through the Spirit, he blesses and strengthens the anointed one of the Lord [the emperor] with his prayers, as he has been made such by the chrism. Whence he goes to him and prays for things that are conducive to his salvation. This order was formerly observed decently and lovingly in accordance with God; therefore, the bishop's prayer was very useful and effective. But now, the opposite being observed, it renders the prayer useless. For it was an ancient custom that the referendary would be sent with the bishop to the imperial palace,

and the pious emperor would stand ready ^A waiting until the bishop arrived. And as the chief priest arrived, while the deacon said, "Let us pray to the Lord," he would read the prayer, and the censer was ready, as is written in the Life of Saint Amphilochius. This the patriarch now performs on Holy Thursday; the chief priest, taking the censer, censes the emperor, imparting to him divine grace and sanctification. And as the emperor bowed his head, as is signified in the Life of Saint Ambrose, the chief priest bestowed a blessing upon him, as one newly ordained and already renewed by the Spirit, being able in Christ to bless and sanctify. Afterwards, he would kiss the emperor upon the mouth because of the peace, charity, and sanctification which is in Christ. For a bishop is holy, not only by sharing in the mysteries and by ordination, but he also performs this as having, by his own ordination, communion with the emperor. ^B For a religious emperor is holy by chrism, but a bishop is holy by ordination. And after the kiss, the bishop would honor the emperor by bowing his head on account of his worldly power, and would then depart. Many religious emperors honored him with gifts, as one who had prayed for them, and sent him off as one sanctified, just as Constantine the Great was seen not only honoring the divine Sylvester, but also nearly all the bishops who were at the council, accompanying and escorting them, and honoring them with gifts, and revering the members of those who had suffered for Christ as more precious than others.

CHAPTER CCXIX

That the episcopal dignity is not honored by kings as it was before, whence the wrath of God is provoked.

Now, however, the exact opposite occurs. The bishop is indeed awaited, he comes, he prays; yet he is judged worthy of no honor for Christ's sake, but is rather dishonored, and is held to be far inferior to the one who is blessed, and as a minister under the obligation of servitude, he is considered viler than the lectors who, on Holy Thursday, kiss the emperor's hand and cheeks along with the patriarch and the other clergy. For, approaching before the emperor, he prostrates himself, and after having prayed, he kisses his right hand.

CHAPTER CCXX

That it is contrary to the canonical constitutions for bishops to kiss the king's right hand, and for the king to transfer bishops and abbots to other places.

And how does he who has prayed do this? Wherefore does the emperor kiss the hand of the priest, but the ordained bishop, after having held the prayer, [kiss] the hand of the emperor? This is entirely contrary to reason and is inconsistent. See indeed how great and what a thing this is that is done. He who is sanctified by the Spirit, the consecrated bishop, who has a sanctified hand, so that he can ordain, and bless, and sign the pious with the cross, he himself binds his own hands; and those hands which are not consecrated for blessing, but are worldly and warlike, he kisses with servile

lips and sanctified [people] who, even yesterday and every day, draw near to the fearful communion. And he stands by even when the emperor is seated. If he were a private citizen, this would be necessary, for the Apostle says, "Honor the king." But if he is a high priest of Christ and holds the place of Christ, this ought not to happen; for the dishonor redounds to Christ, since he is not one of the common people, but belongs to those who are consecrated and who possess the apostolic power in abundance. ^A But these things happen not so much from the emperors as from sycophants, who move them with human words by false persuasion to perform greater [deeds], so that they even dare to promote bishops and make transfers. Alas! That he who has been ordained by the Spirit as shepherd of this Church should have another shepherd appointed for him by those who do not possess the power and energy of the priesthood, and who act contrary to the mind of the Spirit! ^B

CHAPTER CCXXI.

That secular rulers ought not to care for sacred matters, nor seek profit from things consecrated to God.

If it is necessary for the edification of the Church that a bishop be appointed to a larger city, this must be [done] by the Spirit, by whom he was also ordained, and not by worldly authority. Furthermore, many leaders and abbots of monks, who are consecrated to God and preside over souls by the grace of God, are thus constrained to act contrary to the will of the Spirit; for they loosen and bind, having received this authority from those who have not received the power of the gift. They also ordain, and rule over many, caring nothing at all for those who possess the gift. ^C For this reason our miseries have become many, and we have been humbled, and have become few compared to all the nations, and by the violent rushing of those who ought not to rule or meddle, strangers rule over us. And while we do things that are not pleasing to God, our enemies and those of God consequently trample us underfoot. Treating sacred things as their own and profaning them, accounting (alas!) to gain from things consecrated to God, we have lost our own; and our enemies harvest our fruits, and eat them before our eyes. But would that there might be some remedy for this terrible evil, and that the things of Caesar might be left to Caesar, and the things of God to God, so that all things might be worthy of God's blessing, and the sacred might be preserved, ^D and secular [matters] increased, and not the opposite, that they should be corrupted by one another. For he who from the beginning is our enemy and a grievous corrupter hastens in such matters, so that he may bring priesthoods into conflict with pious men, and ruin them, and overturn sacred and divine things. But may the evil one be overturned by the Lord, and may the faithful and those who are zealous for piety live piously and in a manner pleasing to God, and may they receive the reward of a Christ-loving mind in Christ, namely, freedom from these grievous troubles and every kind of increase of good things. Now the ordained high priest, having performed the final greeting in the synod and taken his own place, no longer has need of other things according to the [previous] pattern; but as one who is a high priest, of those of the Church

which he oversees, he takes care; and he also cooperates in the sacred works, drawing near to the synod of his own accord when there is need, and [when] called.

CHAPTER CCXXII.

^A The kiss is given to the one being ordained, beyond that which is performed in the sanctuary, three times. The first, indeed, is after the announcement, as he has then become the betrothed of the Church whose charge he receives, when there is no sweet-smelling incense or rose-water, and while the archbishop and the bishops on either side are sitting. He approaches and prostrates himself three times, and kisses the knee, the hand, and the cheek of the hierarch, and the bishops who are sitting there on the mouth—for he is not yet a bishop, though he sits by command, not in the episcopal throne, but privately below in a lower place. By this is signified that he has only betrothed the Church, and has received the first fruits of the betrothal, but he is not yet her man or husband. ^B Therefore, just as one who has only given the tokens and the first fruits of the engagement, he performs with the friends of the bride and her brothers those things which serve to confirm friendship. And he kisses them as a friend already, and sits with them, and deliberates with them. He does not sit together with them in the sense of holding the rank, since he has not yet attained the throne, nor the honor and dignity of her Father; nor does he work together with them, because he cannot yet ordain; he gives counsel or an opinion only, and cares for the possessions—that is, the affairs—of the Church.

The second kiss takes place when the betrothals are completed, and having given and received the pledges and the mutual gifts customary before the marriage, and having done those things which satisfy the Father and correspond to Him—such as having confessed the right faith, and having sincerely promised to administer well the stewardship entrusted to him—he receives the first fruits of the marriage, ^C and is handed it by a small seal as if by a pledge. For then also the kiss is performed without myrrh and incense. But the kiss of ordination, which takes place in the sanctuary, is consummative of both the marriage and the union, because he is constituted the man and husband of the Church. But of this we have spoken when we were making remarks about the ordination.

Now, however, we speak of the third, which is outside the sanctuary, just as the other kisses: that which takes place in the synod, and after the ordination. When the newly ordained [bishop] comes and the archbishop and the bishops are seated, he prostrates himself three times before the great high priest, demonstrating his submission and honoring the Trinity. ^D Then, having approached, while the archbishop also rises a little, honoring him as a high priest, and while the other bishops also stand—for he is their equal and of the same honor—he approaches and performs the customary salutation; that is, he kisses the knee, the hand, and the cheek of the archbishop; but he kisses the standing bishops on the mouth. And thus, once again having stood in the middle, and having bowed to the archbishop, he is bidden to sit; and he sits

^A in his due place in the church, having now taken possession of it. For this is the reason that this greeting is performed: that he may receive his throne, be proclaimed an assessor of the synod, and a judge together with the others. For in accordance with the order of his throne he is both honored and sits, and delivers judgment, and performs the remaining duties.

CHAPTER CCXXIII.

Why at the third and final kiss, incense with rose water is offered; and concerning the so-called "act," that is, the document which sets forth the ordinances of the ordination.

When he has received these things by grace, something sweet-smelling is offered, such as rose water, and things suitable for incense, by him who is appointed over the orderly performance of ceremonies, who both leads in such matters and guides the ordained. Since, therefore, the bishop who has been instituted has performed all things which are established by the laws, he also receives in writing a testimony for the sake of security ^B regarding the things which have been said and done concerning him; that is, a diploma containing all [details]: his institution, his morals, his priesthood, the votes, and by whom he received the votes, and in what manner he canonically received the episcopate. This testimony the archbishop subscribes, and seals with his own bull, so that it may be for him a certification of his promotion and institution to the episcopate.

CHAPTER CCXXIV.

Concerning the constitution and ordination of a patriarch.

Since the patriarch is also a bishop, let us see what it is the custom to observe in his case during the ordination of a bishop. When a patriarch has departed from this life to God, none of the bishops at all approaches the Great Church, lest he be thought to wish to usurp that see; but the emperor, as the defender of the Church, having from of old the encouragement ^C of the divine Fathers, convenes a holy synod of bishops for this purpose; and the emperor himself summons, by imperial mandates, the bishops of the neighboring regions. And when they have gathered, all of them—both those who were previously in the great city and those who have been assembled from outside as many as it is possible to come, since even if all were canonical—assemble together in one holy place by the emperor's order. And this is an ancient custom, that they should not assemble alone, lest any schisms or tumults might occur. They do not gather in the great temple of the patriarchate, because there is no patriarch, and it is permitted to no one to approach there, but in the divine shrine of the holy Apostles, both because of the grace of the apostles, and because the ministry is apostolic, and because there are also images of the apostles in a circle, ^D just as in the voting [chamber] the apostles are depicted receiving the Spirit from above. When, therefore, the prayer, and the three lights, and the incense, and the memorial, and the absolution have been performed by the first among the bishops, the others chanting and praying together with him, they sit in order, with only the chartophylax sitting with them, and, as is the custom, the votes [are cast] for three persons,

^A as we have said. And the chartophylax brings these votes, along with two high priests, to the emperor. For to him is referred from above by the Fathers, as to the anointed emperor, the choice from the three, seeing that they have been selected by the synod and judged worthy.

CAPUT CCXXV. That the patriarch-elect receives the dignity in the presence of the emperor himself.

He who is chosen from the three and announced, or even invited by him [the emperor] himself—since the emperor is present—for this is done for the most part because of the magnitude of the work and the grave importance of the action, which those who know it revere; once persuaded and having accepted, he receives the declaration on an appointed day, with all who are there—bishops, priests, archimandrites, hegumens, the clergy, and a great part of the people—assembled, as it were for a common Father being promoted, and with all the nobles carrying lamps. And when the prayer has been made, as has been said, by the patriarch-elect, and he has concluded, the declaration is given by the greatest of the senatorial nobles; for they bear the person of the emperor. For the emperor administers the things of the synod, as being the Lord's Anointed ^B and having been constituted defender and minister of the Church when he was anointed, and having then promised this.

CAPUT CCXXVI. How the decree of his election is made.

Therefore, those who pronounce the declaration speak in this way: “Our strong and holy sovereign and emperor, and the divine, sacred, and great synod, call Thy Holiness to the highest throne of the patriarchate of Constantinople,” testifying that the emperor does not act from himself, but announces what the synod has decreed together with the synod, and here provides only the ministry.

CAPUT CCXXVII. Against those who say that the emperor makes the patriarch.

Therefore, some inventors of new things, driven by envy, chatter when they say: “The emperor creates the patriarch.” The emperor does not do this in any way, but the synod acts, while the pious emperor ^D ministers, as has been demonstrated; not only because he is the defender and the emperor anointed by the Church, but also so that he might be a cooperator and a minister, and that he might love and firmly preserve the things that pertain to the Church: for he is bound for the sake of the peace of the Church to observe these things among the orthodox. Therefore, after the elect has modestly and honorably excused himself from undertaking the burden, and has accepted the Church, all the high priests approach him and offer him obeisance; likewise clergy and laity, receiving a blessing because he is the spouse of the Church. If, therefore, that patriarch-elect is a bishop, he does not need ordination, but only enthronement; but if he is a priest, he is ordained and enthroned.

Chapter 228. That one who was not previously a priest is ordained a priest before receiving the decree of his election. And on the promotion or declaration of a patriarch by the emperor.

^A If, however, the one elected was not a priest, upon consenting to become one, he is advanced according to order and degree, and is first ordained a priest, and thus receives the notification. Yet after the notification, and before the ordination or enthronement, there is another thing that occurs, which is called "promotion" (problēsis). This is a confession by the Emperor, by his own mouth, and an honor to the Church, in that he cherishes the one chosen by her and, having been designated, accepts the Church's ^B wish; and in the holy Trinity, by which he holds the empire, he himself also recognizes him as Archbishop of Constantinople, New Rome, and Ecumenical Patriarch. He does not, however, create him himself, nor does he grant him anything, but he assents to and follows the work. And it is clear that he does not give, but rather receives, and as a minister of the things of the Church, for when he has handed the sacred staff to the candidate with his own hand, he approaches and bows his head to him; and uncovering it, as is the custom, he receives a blessing and kisses the hand of the candidate. It is clearer still ^C that he does not give him anything himself, but in doing this, he cherishes and confirms the things of the Church, because this happens even when the candidate for patriarch is already a hierarch and in no need of any hierarchal ordination. And furthermore, this is done for the honor of the Emperor towards the Church, not that he rules her.

CAPUT CCXΧΙΧ. Quare imperator pallium et encolpium sive thecam sacrarum reliquiarum ad electum patriarcham mittit, baculum vero ipse manu sua illi porrigit.

That the Emperor, before seeing the candidate as he comes, shows him kindness, and sends the mantle (mandyas) with rivers (ornamental stripes) and the encolpion of the Church, which he himself keeps as a pledge and as a minister and guardian. Therefore, he also gives the staff, ^D as being more precious and a symbol of pastoral authority, with his own hand for the sake of honor and greater security; and he shows to all that he himself also cherishes this shepherd whom God has chosen. And as a more evident witness of this, he commands that a horse be adorned with certain trappings, and the candidate sits upon it. And with a count on foot holding the horse's bridle in place of the Emperor himself, as the great Constantine among emperors did for the holy Sylvester, he is escorted through the entire imperial palace and the public road as far as the patriarchate itself. If the Emperor has a son, he follows on horseback, and the entire senate. Thus, therefore, and for these reasons, the so-called "promotion" takes place for the sake of the honor of the Church, which is referred to Christ. And if the one elected is a hierarch, as we said, after the notification he is immediately patriarch, and needs nothing else

^A regarding the enthronement alone. And having been proposed, he comes to the Church; and having entered the temple and the divine altar, he puts on the epitrachelion and the omophorion. And taking the censer, and having blessed the incense, he censes in a circle the holy table and the higher holy throne, as having been given to him; and again the holy table; and he kisses the holy Gospel and it, as Christ and the Church which he has received. And having given the censer to the deacon, he is censed by him. And as the time arrives, he blesses God, who has deemed him worthy of such great gifts; and because he who has received the Church must begin from prayer, since prayer is union with Christ, whose the Church is. ^B Whence, the prayer of the Trisagion having been made, the deacon performs the service of the ektene on the ambon; and he makes mention of both the emperors and his patriarch. The patriarch, having said the prayer of the ektene silently to himself, exclaims: "For You are merciful," etc.; and having made the dismissal, and the acclamation for many years being sung, to the end that the priesthood may continue unharmed, having made the sign of the cross, he departs.

CHAPTER CCXXX.

Regarding the enthronement of the patriarch, and the peace that is given by the hierarch, and what is returned to him as far as it is possible.

On the morrow, the emperors and the princes and almost all the people being gathered, the liturgy is celebrated with great splendor by the patriarch, all the bishops and the clergy and the priests of the city attending him. ^C For it is necessary that all should be present at the enthronement of their shepherd, and see him upon the cathedra as our Lord Jesus Christ himself, the Son of the living God, and to be blessed by him then most of all and at the beginning, and to receive peace from him from the most priestly throne, and to proclaim this to him. This peace, however, is that of our Savior which surpasses all understanding, our inheritance, the sweet address and eternal expectation, so that, just as He prayed, we might be one with Him, and His Father and the Spirit. It is, therefore, that which joins us to God and to the angels, which supplies us with good things abundantly in this and the present age, ^D of which peace of Jesus there is no limit, which He, proceeding to the cross, left to us as an inheritance, as it is written, and which, raised from the dead, He first proclaimed, and gave, and planted in us. This divine peace those who are zealous for the faith, and truly Christians, desire to hear from the bishop; and knowing what that greeting of peace is, they prayed the holy bishops as long as they lived to sit on the throne, and to speak the peace to them and to pray, as it is written in the Life of the great Peter of Alexandria, who often felt shame to do this, revering the power that is in the episcopal throne, which he quite often beheld with a pure heart. Even after death, they sought with great desire to see their pastors, though dead, sitting on their throne, believing that in this way they would enjoy the divine peace.

Chapter 231. On the divine and great prelates Peter of Alexandria and John Chrysostom of Constantinople, that even when dead they were placed on their throne or cathedra to receive peace according to ancient custom.

This certainly happened at Alexandria to that divine Peter after his slaughter; and in the royal city, beloved of Christ, to the holy Father Chrysostom, whom they placed upon his throne a long time after his death, who then, as they say, by divine grace opened his lips and pronounced that: "Peace be with you." But now, I know not how, this is despised, although the throne is present, and the sign of the cross is made over it, and the sacred cathedra subsists, and "Peace to all" is proclaimed by the bishop, and the deacon first shouts, "Let us attend." Yet no one turns his mind to this, nor desires to hear it, nor responds: "And with your spirit." But Gregory the Theologian loves and desires this voice, and calls it beloved peace, a thing and a name sweet, which he strives to give and receive through prayer. But as is likely, that word, most powerful and effective as it is, because it is brief, is ignored; and a custom has prevailed so that it is not even heard or perceived, and the deacon says in vain that: "Let us attend," and the bishop himself languidly and carelessly—not ^B with care and zeal—pronounces that: "Peace to all," or, "Peace be with you." But serious attention must be paid to these things, and what has been handed down to us must be preserved; especially those things from Christ, who is our peace, whose peace Peter implores for us, and Paul everywhere, and the choirs of all the disciples and priests. Note must be taken, lest this happen through a certain sloth and supineness, or through neglect of the gift, or through ignorance of the greatest benefit, or through the malice of the enemy, who wishes to turn us away from the thought and search for peace, and ever seeks to make our love and our union with Christ colder and more sluggish. Hence, therefore, with the bishop sitting on the throne, let all the clergy and laity who are under him stand and gaze intently at him as if at Christ sitting in heaven. And when the deacon says: "Let us attend," let the bishop ^C say, in a loud voice: "Peace to all," or, "Peace unto you"; and let all answer: "And with your spirit," bowing their heads. And this is the peace and union with Christ and his saints. Thus, therefore, let the bishops sit, and let the rest stand in their order.

CHAPTER CCXXXII. De enthronismo Patriarchae.

The enthronement of a Patriarch, or his placement in the cathedra, occurs in this way: If he has been ordained bishop, after his promotion he goes to the great temple of the Wisdom of God, and having prayed there, and the memorial having been made, as has been said, he withdraws. But on the appointed day, when all are gathered, he arrives, and is vested in the episcopal ornaments along with the saccos, and he begins the liturgy according to custom, ^D while the metropolitans come [to him] in the customary manner...

place, vesting in their sacred vestments, and are called in the usual manner at the time of the Entrance. Once the Entrance has been made, the auspicious acclamation does not take place below, but in the synthronon, just as at the ordination of a bishop. For when the Trisagion has been chanted and the prayer finished, candles are handed out and many are lit to signify the grace of the Spirit, which is then renewed in the hierarch for the undertaking and entering upon the administration of the Catholic Church through his installation in the divine patriarchal throne. For one must believe that [the Spirit] descends upon him more abundantly and profusely, so that he is strengthened for the greater divine work and ministry to be undertaken on behalf of all the churches; because a greater illumination, grace, and power are granted to each according to the proportion of his ministry. “Having, however,” he says, “gifts that differ according to the grace given to us, whether prophecy according to the proportion of faith, or ministry in our ministering,” and he enumerates the rest as well, says the Apostle.

^B Furthermore, the patriarch, although he is a bishop, yet according to the ministry which he fulfills, receives a greater grace, especially when he is established in that dignity. Therefore, lights are lit, while all stand in their order upon their steps, and two of the first bishops come forward and take the chosen one from either side and place him upon the divine throne, and they proclaim that “Dignus,” which is afterwards chanted three times by all the sacred persons who are within the sanctuary, and three times by all who are outside, the chanters and the clergy. Again, a second time they rise and sit down, crying “Dignus,” and again it is chanted three times inside and outside the sanctuary; and for a third time, in like manner, he ^C is enthroned by them, and “Dignus” is said and chanted three times by the sacred persons within, and by the chanters outside. And then the auspicious acclamation takes place; which is itself a sacred mystery of Christ having conquered by His Cross and death, and having risen in the flesh, and having been exalted, drawing the world to Himself by His faith. “For this is the victory that has conquered the world, our faith,” as the beloved disciple says; which, through the bishops, subjected to Christ the kingdom of Christ that once persecuted Christ. Therefore, in this acclamation, emperors are proclaimed pious, not infidels, nor those who think otherwise, and many years are wished for them, so that they may remain ^D forever; for of the kingdom of Christ there will be no end. Moreover, the episcopate, together with the kingdom, is announced with auspicious acclamations, because the episcopate has subjected the kingdom to Christ and has established the empire of the Christians; but the kingdom of Christ is eternal; for it is said: “You are a priest forever,” that is, always, “according to the order of Melchizedek,” and not according to the law. For this reason, while the deacon cries “Wisdom, let us attend!” the patriarch proclaims with a loud voice, “Peace to all.” To which all, as we have said, ought to pay attention with great care; but the bishops and priests ought to stand attentive and respond to him, “And with your spirit,” and thus to sit down; and the people likewise, having received the peace,

^A answer, “And with your spirit.” For this is the Savior’s inheritance and gift to us, and His final prayer, that we be one with Him; and it is His first voice after the resurrection: “Peace be unto you.” And for this reason, such a magnificent and splendid installation occurs on the patriarch’s throne, so that, seated just as the Savior in the heavens, from there he might bestow and proclaim peace to all; just as from there he also blesses with the *tricherion*, as if from the heavenly throne, providing the grace and illumination of the Trinity through the Savior. The things that follow are performed as in all other liturgies; if he was already a bishop, it is done thus.

CHAPTER CCXXXIII. How the ordination of the patriarch is performed, if he was not previously a bishop.

If, however, the one elected is a presbyter and not a bishop, he is first ordained bishop; then he is enthroned. For the throne belongs to the bishop, because the bishop also possesses the power of Christ in abundance. ^B And the ordination is performed thus: Entering the most holy sanctuary, the patriarchal candidate does obeisance to the holy Table and kisses it; and, having reached the steps of the divine synthronos, he does obeisance toward the east three times. And he is vested in the episcopal vestments by the ecclesiastical deacons, who, like angels, are vested in sacred robes—they first receive a blessing from him and thus serve him. The bishops, however, stand only in their *mandyas*. Therefore, he is vested in all the episcopal vestments: the *sticharion* with stripes, for the sake of purity and doctrine; the *epitrachelion* for the grace from above; the *zone* and *epigonation* for temperance and strength against death, and victory over it; the *epimanikia* and the *sakkos* for divine energy and immortality through the Passion—only the *omophorion* is he not vested in, for this is the proper vestment of a bishop.

CHAPTER CCXXXIV. That the patriarch is also under the canons; and when he is about to be ordained bishop, he gives his confession to the Church.

Standing then in the *sakkos*, demonstrating ^C that he is not yet a bishop ^D while all the bishops and clergy are standing, he fulfills the requirements of the canon and recites his confession before all, setting forth the right faith as a pure gift of his betrothal. For while the bishop who is being transferred to the patriarchate, having given his confession at the beginning when he was ordained, has no need to recite it again, this man, not yet having become a bishop, must of necessity give it to the Church before the ordination; and he recites it within the sanctuary, as one being established by the Spirit as prince and Father of all who are in the sanctuary. And he recites it just as all candidates for the episcopacy recite it, with the sole exception of submission to the patriarch. For since he himself is being ordained patriarch, to whom would he be subject, other than to the canons alone, which he also confesses he will keep? Therefore, when the confession is completed...

and signed by his own hand ^A, the bishops pay him homage, because of their submission, and because he has become the spouse of the Great Church. And being blessed by him, they withdraw to the customary places outside the bema, and they all put on their episcopal vestments. The presbyters also receive a blessing from him. When he who acts as second among the presbyters has made the oblation according to custom, the Mass begins. The first introit having been made, the deacons and presbyters go out through the temple, and the prayer of the introit being completed, they enter the sanctuary two by two as is the custom.

CHAPTER CCXXXV.

That bishops, when a patriarch is to be ordained, do not enter the temple through the middle door, but from the (right) side.

CHAPTER CCXXXVI.

That the patriarch is to be ordained by the Archbishop of Heraclea, if he is present. Or, if not, by the first of the other archbishops.

bishop makes the petitions. And thus, again, the ordainer fulfills the second prayer. And having signed for the third time in the form of the Trinity and for the completion of the ordination, because only the Trinity is the perfecter, he takes the Gospel and places it upon the table, and raises up the one who has been ordained, as one exalted by grace; and taking the omophorion and signing it, he places it upon the one ordained, loudly proclaiming the "Axios" (for the Crucified One has declared him worthy), ^B which is indeed brightly sung three times both inside and out, with all agreeing and rejoicing and confirming the things of grace. And thus the one who ordained descends from the dais, having finished the work; but the patriarch who has been ordained ascends upon it, as having been perfected and as a bishop and first of all.

CHAPTER CCXXXVII.

How the kiss is given in the ordination of a patriarch.

Therefore, the order being preserved, and he having placed his hand upon the holy table, the ordainer himself comes, as if placed under his authority, and kisses the holy table, and kisses the hand of the one ordained by him as patriarch, and his cheek or mouth, and successively all the other bishops ^C do the same. And thus the patriarch and all of them, as if [kissing] a fountain of grace and the monument of Christ, again kiss the holy table and ascend upward to the synthronon as if into heaven, and to the holy steps, because of the higher orders. And the things regarding the enthronement, as has been written before, take place; and after the enthronement, the acclamations of the emperors and of the new patriarch, as has been said. And thus the Apostles are read, the bishop of Heraclea receiving the blessing and announcing peace. And the divine Gospel is read, the patriarch himself announcing peace in it. And the divine liturgy thereupon, as is the custom, is performed by the patriarch himself. These things, brethren, we have set forth regarding the holy ordinations ^D as we were able to know them, and we have written them mostly in the manner of a history; and this for your sakes, who have asked, and for the enlightenment of those who did not know. Let the things said be sufficient, then.

Clericus: Sufficient, master, and we have been greatly rejoiced by these things. For what we did not know, we have learned, and we admire the beautiful order of the Church.

Chapter CCXXXVIII.

That the Savior fulfilled all the parts of the priesthood of every rank through Himself.

Episcopus: And truly the things of the Church are wonderful, for they are also the works of God, who does wonderful and extraordinary things; and especially these works of the economy, as they are the final ones and saving for the whole world. These ordinations, too, the Savior, as we have said, in

^A Himself assumed, and demonstrated, and performed the office of every rank by Himself; and He became this foundation and the primitive archetype of every good thing with which He has endowed His Church. For He is the leader and prince of our life and salvation, the president of the mysteries and the worker of initiation, the one who perfects and is Himself perfect—He alone is absolute perfection and consummation. Just as, therefore, He then received baptism and chrism for our sake, when, being baptized, He received the Spirit from above, so also He performed those things belonging to the priesthood according to their proper ranks, both before baptism and after baptism. He performed the office of a reader when, at about twelve years of age, He sat in the midst of the teachers, hearing them and questioning them. Furthermore, reading to the people in the midst of the synagogue, as it is written in Luke: "And He stood up to read, and there was delivered to Him the book of the prophet Isaiah," and what follows. He performed the duties of a subdeacon and deacon when He was subject to His parents and served them, and went up with them to the temple on the feast day; and also when He cast the money-changers out of the temple, which belongs ^B to the subdeacons, and forbade any man to carry a vessel through the temple, and set out a table, and washed the feet of the disciples, and called Himself a minister. He also fulfilled the tasks of a presbyter and doctor when, immediately after baptism, He received the Spirit from above, and brought back a testimony from the Father as the beloved Son. For He was then perfect in body, beginning to be about thirty years of age, as it is written. Therefore, He immediately underwent the struggle, occupied Himself with fasts and prayers, and, having suffered temptation three times from the enemy devil, He finally conquered and cast him down for our sake, set up a trophy, chose and took up disciples, preached repentance and called [men] to it, and performed many signs, and governed souls prudently, and turned sinners back and gathered them to Himself—all of which are the duties of the priesthood.

CHAPTER CCXXXIX.

Furthermore, He received another supreme testimony as an ordination, when He was transfigured and laid bare the divine glory of His Godhead, so that it might be seen as much as it was permitted to men, and through His divine body flashed brightness and lightnings; and there appeared a divine cloud of the Spirit, where He was in the midst; and a voice came from above ^D from the Father: "This is my beloved Son, in whom I am well pleased; hear Him." But that "hear Him" is something greater and more excellent than the baptism and the voice that had then come from above, and it is a sign of episcopal priesthood; for He Himself is the eternal priest. But the Father was already bearing witness concerning Him; and what He Himself [Christ] said to His disciples, "He who hears you, hears Me," the Father also says concerning Him, "Hear Him," testifying that He is our doctor and shepherd and high priest, and the living image of Himself, as Word and consubstantial Wisdom,

and a subsistent character, and therefore He is exhorted and commanded to hear Him. In Himself, also, Christ demonstrated the ministerial, the consecratory, and the illuminative power, into which Dionysius divided the offices of sacred men. ^A Before His baptism, He was subject to His parents, visiting the temple, reading to the people, and ministering. But having been baptized and having received the Spirit, He exhibited the consecratory power by baptizing the disciples, by sending them to heal, by anointing with oil, and by Himself working signs and cures. The illuminative power, however, He showed there when He was transfigured and more perfectly and illustriously was commended by the Father, and possessed the Spirit with Himself, and provided the illumination of the Spirit to the disciples; and still more perfectly did He accumulate for them the power of illumination through ^B the advent of the fiery tongues, so that what they had received, they might be able to communicate to others. Of which transfiguration—or rather manifestation and revelation of His divinity according to the capacity of those who saw it, and of His natural splendor, and grace, and power—He had as eyewitnesses and heralds the select and excellent of the apostles, together with the testimony of the supreme Father, and the ordination, as it were, through the cloud, and the proclamation by the voice uttered from heaven. Upon the utterance of which voice, He was left alone, as Luke says, because He alone was the one to whom testimony was being borne and who was being revealed. With the apostles, however, He had other trustworthy witnesses, chosen from ^C the prophets, gathering to Himself testimonies from both the Old and the New Law, that He might demonstrate the truth. He brought two witnesses from the shadow, because the type and shadowy things are imperfect; but three from grace, because grace and truth have shone forth; and because the Church proclaims the knowledge of the initiating Trinity, and has obtained the most perfect understanding and power of God. Therefore, as Christ, having been perfectly testified to and proclaimed by the Father and the Spirit, and having demonstrated the things of the divinity, immediately imparts the first illumination to the chief of the disciples, and makes them partakers of the grace and the splendor of the divinity. Wherefore, he says, they fell on their faces, not being able to bear the brightness with bodily eyes.

CHAPTER CCXL.

^D That after the transfiguration, Christ, having ordained as it were the Twelve and the Seventy disciples, sent them to preach before His face.

Afterward He also chose others with them. For after the transfiguration, as Luke again says, the great and only High Priest, who contains all things in Himself, and who became all things for our sake, appointed the first as bishops, and the second as priests, and sent them to preach before His face. And finally, He sacrificed Himself and gave us the mysteries; and having been sacrificed for us upon the cross, having died and risen again, He reconciled us to the Father and gave the firstfruits of the Spirit by the insufflation; and He ordains the disciples still more perfectly, having ascended,

^A by those fiery tongues of the Spirit distributed to and resting upon each one of them. Whence they all received an equal grace, and were filled with the Holy Spirit. Therefore, the disciples were chosen from the beginning, and were sent to the lost sheep; they received grace, and were ordered that they might offer grace to others. Yet they were not perfectly consecrated in this manner. For the propitiation had not yet been offered for all—the victim and sacrifice, voluntary and immaculate, our benign God Himself, who was sacrificed for us and became the firstfruits of our nature, becoming man for our sake.

He, therefore, being clemently united to us, immediately provided us with the gifts of grace. And first, He strengthened His holy and Virgin Mother for the conception by the arrival of the Spirit, filling her with His own graces; and to the end that she might be able to bear Him—incarnate ^B from her ineffably and in the unity of Person—He provided power, and preserved the Virgin pure before the birth, in the labor, and after the birth. Afterward, He graciously communicated the knowledge of the mysteries to Joseph. Then, to those more distant—to the Gentiles, yet living piously—He manifested Himself by the star, while He lay in the cave and the manger. Thus also He became known to the angels and to the simpler shepherds on account of the analogy and equality of the image; for He is Himself a Shepherd, though of souls and of rational sheep, as the Lord who created them, benefits them, guards them with great care, and, being Himself immortal, provides for them with perpetual vigilance.

Furthermore, the Infant became known to Simeon, who was called the Just, and was recognized by him as God; likewise to Anna, yet more purely ^C and perfectly to the Baptist, who had been proclaimed beforehand as His friend and who was His forerunner in all things, even to death; and yet more evidently to His own disciples. Preparing them for the apostolate and for the capture of the whole world, He called them fishers of men, the light and salt of the world, judges and pastors, and so forth; and by degrees, as was expedient, He gave them the graces. Finally, having been offered as a common victim, having dissolved the enmity and brought death to naught, He was taken up to the Father, bearing the sacrifice, and by divine honor He exalted human nature.

Finally, to us who were reconciled to the Father through Him, He sent more perfect grace. And the Paraclete, the source of gifts, came to us, not as one traveling from afar—for ^D He is everywhere, as one who always vivifies and sustains all things—but manifesting Himself to those who have been purified and transformed through the Son, by the good pleasure of the Father and by His own power, as co-essential and co-operator with Him, showing and revealing Himself more clearly; and, if I may so say, entirely inhabiting us through grace, and divided in each one, yet remaining Himself undivided.

Grace, as we have said, inhabits us, yet not personally, although by nature He is present everywhere and above all things, being infinite. For no Person is incarnate and exists in us—just as the Father is not—but He inhabits, remains, and works in us by grace. The Son alone is incarnate, yet He does not inhabit us personally...

but only in the assumption [of our nature], so that we might receive grace from our own first-fruits as from a spring by way of kinship, and ^A through Him be genuinely adopted by the Father. However, He is the Son by nature, but we are so by position and by grace. Do you see the mystery? God is with us, Emmanuel, so that we also might be deified. But He is God and Son by nature, while we are gods and sons by position and by grace. Therefore, the Father is His Father by nature, but our Father by grace; just as His God is our God, because of what He assumed from us, and our God because He is our Creator. And this is what He said when He rose: "I ascend to my Father and your Father, and my God and your God." Cleric. These things said are sublime and divine, and have added much illumination to the knowledge we possess. ^B

Pontiff. They are works of His grace. For His grace is illumination, since He Himself is the true light. And so, grace illuminates me and you through Him, just as a light in a lamp illuminates both the one holding it and those around Him. Thanks, therefore, to God, who has deemed us humble and lowly ones worthy to announce these, His truths, to our brothers. Let us now speak of the remaining ordinations.

Cleric. Yes, Master; since it is worthy to learn about them all. And teach us what they are.

CHAPTER CCXLI. On the various ordinations outside the sanctuary or bema, for heads and ecclesiastical officials, and first, on the great oikonomos.

Pontiff. Of the protopresbyters, the archdeacons, the heads [of monasteries], and the others who in various services, which are called offices, hold different ecclesiastical administrations, the ranks and duties of which are varied. From these, the oikonomos is ordained, who ought to provide for the properties, the revenues, and the stipends that are distributed to each one. For it is necessary to take care of these for the utility of the common interest and the preservation of the ecclesiastical [assets]. The stewardship of Stephen and the other deacons bears witness to this, for they ministered not only to doctrine and preaching, as did Stephen and Philip, ^D but also to the needs and tables of the brothers.

CHAPTER CCXLII. On the great sakellarios, and the great skevophylax, or steward of the sacred vessels.

The former has the care of the sacred monasteries, arranges good order in them, and investigates what pertains to them as far as he is able. But the latter—that is, the skevophylax, or steward of the vessels—guards the vessels, provides for the sacred things, arranges in good order what pertains to the hymns and the temple, and also has care of the episcopal vestments and the other sacred items.

Chapter CCXLIII.

Chapter CCXLIV. On the protecdicus or first defender of the Church.

CHAPTER CCXLV. Concerning the rest of the clergy in general.

Chapter 246. Why 'Divine Grace' is said within the bema at the ordination of a bishop, priest, or deacon, but 'the grace of the Holy Spirit' is said outside the bema in other offices.

^A is invoked in these universal and common ordinations, and this takes place at the holy and divine table. In those ordinations that take place outside the sanctuary, since the ministries themselves are diverse and external, it is not said in this way. But the one being ordained inclines his head at the prompting of the Chartophylax, keeping it uncovered, as one receiving from Christ through the bishop and as someone subject to Him; and when the Chartophylax says, "Command," the hierarch rises, as if signifying a divine work and as if offering a gift, and stretching out his hand he says: "The grace of the all-holy Spirit promotes you to be an oikonomos of our most holy Church, or to some other of the offices which are frequent in our most holy Church." And immediately he marks him with the cross, which being done, the bishop sits. Meanwhile, the chanters sing, "For many years," thanking God and praying that the Church may always progress through the bishops and that the gifts may be given. The one ordained then approaches and kisses the knee because of his subjection, and the hand because it performed the ordination, and the cheek because of the union and love. Then he also kisses those who are in his own rank: if he is of the first [rank], the first [he kisses], but if of the second, the second [he kisses], as having become one of the same rank. And thus, having stood again and having bowed to the hierarch, thanking him for the gift, he goes off to his proper place to which he has been ordained.

Chapter 247. That magistrates and judges, when ordained, receive the Gospel from the hands of the bishop.

If he is from the number of the chief judges, the bishop also gives the Gospel to him before the kiss, adding: "The Lord said, With what judgment you judge, you shall be judged." ^C It is a truly fearful saying; for as one judges, so shall he be judged. For it is necessary to judge according to the Gospel, and, as He says, not according to appearance, but to judge the righteous judgment. And having said this, he performs the greeting. Therefore, to say, "The divine grace of the all-holy Spirit," does not signify some universal and perfect gift, nor [does it mean] to consecrate a subdeacon into a deacon, or a deacon into a priest, but that a person remaining a deacon or a priest works additionally in some holy ministry for the good order of the Church. This he receives indeed from the grace of the Spirit—namely, from the differing gifts of grace that are conferred upon each rank so that it may be increased and perfected thereby. ^D It is therefore partial, and inherent to a single grade. For another of the same grade and rank possesses yet another [gift]; and all these things are according to the rule of the Church.

CHAPTER CCXLVIII. Quod sacræ persona officiis ecclesiasticis fungi debent, et non, sicut quibusdam in locis et Trapezunte, laici.

All these holy ministries ought to be performed by those in holy orders, namely deacons and presbyters, and not by worldly men who do not possess the priesthood.

^A For these things are holy and are performed through episcopal sealing and spiritual grace. And those who do not possess ordination ought not to take them upon themselves, as is done in the metropolis of Trapezus. For this is against canonical order, and especially because these offices preside over many priests. And in no way ought an unordained person to preside over any sacred thing.

CHAPTER CCXLIX.

That unordained monks ought not to be appointed as confessors.

The same reasoning applies to the office of spiritual fatherhood. This duty must not be granted to uneducated monks who possess no sacred ordination whatsoever. For this is so holy a thing that it is suitable for bishops alone, and not for presbyters, as the canons say. If presbyters perform such a function, it happens out of necessity, and with the permission of the bishop, and when he is absent, not present. However, greater crimes, such as the denial of the faith, the sin of murder, and the falls of sacred persons, ought to be referred to the bishop; and all other things which escape the knowledge of the one receiving the confession should ^B be handled with the counsel of the bishop; for this work is the bishop's own.

CHAPTER CCL.

Why a mandate is given (to demonstrate episcopal authority).

And this is manifest from the letters of permission. For if this were the proper office of presbyters, permission and a mandate would not be given to them to hear confessions. Therefore, if the canons provide things so attentively and carefully concerning presbyters, by what right is this permitted to those who possess no priesthood? For he who receives confessions must also bless, and say the prayer of absolution over the one being absolved, and grant indulgence, and impose penances, and make those who are worthy partakers of the divine mysteries. And how shall he perform these things who has been initiated into no priesthood? Perhaps someone will say: He will perform it on account of the permission of the bishop, and because he refers all these things to him. But what is the necessity of this thing, when it does not agree with the canons? For if the canons speak thus concerning presbyters—that they minister in this only when necessity demands it, ^C when the bishop is absent, and with the permission of that absent one—how shall one who has not received the priesthood perform it? For the Fathers say that this is the very grace of the apostles; and bishops possess the grace of the apostles, not presbyters; but presbyters, as the same Fathers say, possess the grace of the seventy disciples. Wherefore, upon the faithful who had been baptized in Samaria by Philip, one of the seven deacons, Peter and John came from Jerusalem to Samaria and laid their hands upon them, ^D so that they might receive the Holy Spirit; yet that ointment is prepared by the bishop alone, for which grace the presbyter does not have. Furthermore, the canons nowhere make mention of deacons in this most important ministry. If, therefore, presbyters do not have authority without permission, and the canons make no mention of deacons, how shall another uneducated person, having received no priesthood at all, serve in this mystery and holy ministry of repentance? Concerning which, indeed, according to