Priesthood

Fr. Andria Saria

The ministry of the shepherd of Christ’s Church, the priest of the Most High

God, is truly righteous, holy, and full of responsibility. In a sense, it is a unique

service, set apart from all ordinary human roles.

God Himself willed that the transmission and protection of His divine grace,

as well as the preaching of His covenant, be entrusted to the tribe of Levi, whom

He chose. The reason for giving them such a special role was, without doubt, that

the Levites did not take part in the worship of the golden calf at Mount Sinai.

From this tribe came Moses and Aaron, the great leaders of the people, who

carefully guarded moral purity and faithfully carried out God’s commandments.

God Himself commanded Moses to bring Aaron and his sons before the Tabernacle

and consecrate them for priestly service: Bring near to you Aaron your brother, and

his sons with him, from among the people of Israel, to serve Me as priests (Exodus

28:1).

In this way, the hierarchical priesthood of the Old Testament begins with the

priesthood of Aaron. However, this structure was not yet in the full form that later

appeared in the Church of the New Testament. It had an initial and symbolic

character, pointing forward to what was to come. The selection of Aaron and his sons for this

great priestly ministry was followed by their special consecration through sacred actions: washing,

being clothed in priestly garments, anointing with oil, the sprinkling of sacrificial blood,

and remaining for seven days at the entrance of the Tabernacle.

They began to exercise their priestly ministry in a solemn way only on the

eighth day (Leviticus 8:2–36; 9:1–24).

The establishment of a hierarchical order by God was connected to the

reality that, because of sin, the people of Israel were no longer able to speak

directly with God: You speak to us, and we will listen; but do not let God speak to

us, lest we die (Exodus 20:19). From these words, it is clear that the people

themselves came to understand the need for a special mediator—someone who

would stand between God and them.

In the Old Testament, the threefold priesthood, Levites, priests, and the high

priest, had different responsibilities. Only the high priest could enter the Holy of

Holies. The priests carried out their ministry in the sanctuary, while the Levites,

who held the lower rank, served in the courtyard of the Tabernacle.

The Lord Himself defined the duties of the priesthood and the high

priesthood: You shall attend to your priesthood for everything concerning the altar

and that which is behind the veil (Numbers 18:7). Concerning the service of the

Levites, the Lord said to Aaron: Bring your brothers also, the tribe of Levi… that

they may join you and serve you… they shall keep guard over you and over the

whole tent… but they shall not come near the vessels of the sanctuary or the altar,

lest they die, both they and you (Numbers 18:2–3).

In the Old Testament, the priesthood had one main purpose: to cleanse the people

from bodily and spiritual impurity and to prepare them to become a people

pleasing to God. Without exaggeration, it can be said that the role of the Old

Testament priesthood in forming and guiding the entire nation was irreplaceable.

The establishment of the Church hierarchy is clearly and firmly confirmed in the

New Testament.

The Lord Jesus Christ, the “High Priest according to the order of

Melchizedek,” Himself appointed in His Church a special group of people who

were given the responsibility of teaching (Matthew 28:19–20; Acts 1:8), guiding

the spiritual life of Christians, and exercising the authority to bind and loose sins

(John 20:21–23).

From Holy Scripture we know that Jesus Christ personally chose twelve

from among His disciples and called them apostles (Luke 6:13). He said to them:

You did not choose Me, but I chose you and appointed you that you should go and

bear fruit(John 15:16). Christ the Savior gave this command and authority only to

His chosen disciples, entrusting them with the teaching and life of the faithful. He

passed this authority to the holy apostles just as He had received it from the Father:

As the Father has sent Me, I also send you (John 20:21).

Later, He also appointed seventy others for ministry (Luke 10:1). After the

Resurrection, Christ granted the apostles the grace of the Holy Spirit, saying:

Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you

retain them, they are retained(John 20:22–23).

In addition to teaching, celebrating the sacred mysteries, and providing

pastoral guidance, the holy apostles were also given the authority to pass this

ministry continuously to their successors. The clergy continue the work of the

apostles. Through the canonical sacrament of ordination (cheirotonia), they share

in the threefold ministry of Christ, High Priest, Prophet, and King and serve as

representatives of our Church’s supreme High Priest, Prophet, and King, Jesus

Christ. The expression of this threefold dignity is carried out through three types of

ministry of the clergy: liturgical, teaching (didactic), and pastoral–administrative.

We recognize three ranks of the priesthood: deacon, priest, and bishop.

Ordination for all three ranks takes place in the altar, before the ambo, during the

Divine Eucharist, because the mystery of priesthood is firmly connected to the

Eucharist.

More specifically:

a) The ordination of a deacon takes place shortly before the Lord’s Prayer,

after the exclamation: “And the mercies of the great God…”

b) The ordination of a priest takes place after the Great Entrance.

c) The ordination of a bishop takes place before the reading of the Apostle.

In ancient times, the parish was centered around the bishop, because he was

its head, together with the priests and deacons. A priest could celebrate the Divine

Eucharist only with the bishop’s permission. From the second half of the second

century, however, this bishop-centered structure developed into multiple parishes,

where the Eucharist was celebrated with the bishop’s blessing.

According to Ignatius of Antioch, the bishop is “the image and likeness of

God the Father” (see Letter to the Trallians 3.1; Letter to the Magnesians 6.1).

The Apostle Paul the Apostle writes to Titus concerning episcopal authority: For

this reason I left you in Crete, that you should set in order what remains, and

appoint elders in every city (Titus 1:5). He also warns: Do not lay hands on anyone

hastily, nor share in other people’s sins; keep yourself pure (1 Timothy 5:22).

The 14th canon of the Fifth–Sixth Ecumenical Council states that a priest

should not be ordained before the age of thirty, even if he is worthy, following the

example of our Lord Jesus Christ, who began His teaching at that age. Likewise, a

deacon should not be ordained before the age of twenty-five, and a deaconess not

before forty.

Another canon declares that if anyone is ordained to the priesthood before

these appointed ages, he is to be removed. As Scripture also teaches, one should

not be newly planted, lest he become proud and fall into judgment and the snare of

the devil (cf. Acts of the Apostles; Apostolic Canons).A candidate for the clergy

should not have a physical condition that would prevent him from fulfilling

priestly duties. For example, the canons state that those who are deaf or blind

should not be ordained as bishops, not because they are considered sinful, but so

that they may not be hindered in carrying out the works of the Church. Likewise,

one who is possessed should not be ordained (Apostolic Canons 78–79).

Also, one who has mutilated himself is not permitted to remain in the

priesthood: “If a cleric has castrated himself, let him be deposed, for he is a

destroyer of his own life” (Apostolic Canon 23).

A good reputation among outsiders is also required (1 Timothy 3:2–7; Canon

12 of Laodicea). The candidate must not be a shameful person: not a thief, not

deceitful, not greedy for money, not one who breaks oaths, and not one who has

committed murder, whether intentionally or unintentionally. As the canons say, if

someone kills another—even unintentionally in a conflict—he is to be removed

from the clergy; and if he is a layperson, he is to be excluded from communion

(Apostolic Canon 65).

A priest receives his rights and responsibilities according to his rank, within

the parish entrusted to him. However, he does not perform ordinations himself, nor

does he appoint clergy (except for an abbot, who may tonsure a monk). A priest

also does not consecrate churches, perform the rite of dedication (enkainia), or

consecrate the antimension. He cannot tonsure a monk, and he may not hear

confessions without the special blessing of his bishop.

The Three Ranks of the Hierarchy

The Church distinguishes three ranks within the ecclesiastical hierarchy.

Entry into any of these ranks cannot be achieved by personal desire alone. It is

granted by the Church, and each rank is conferred through God’s blessing by

ordination from a bishop.

The presence of all three ranks of priesthood is essential for the life of the

Church. However, a small community may be allowed to have only one or two

clergy (for example, a priest alone, a priest with a deacon, or two priests). Yet in

the whole Church, even at the local level, the fullness of the hierarchy is necessary.

A disciple of the apostles, Ignatius of Antioch, shows how the early Church

understood this in his letters. He writes: “It is necessary… that you do nothing

without the bishop. Likewise, be subject to the presbyters as to the apostles of

Jesus Christ… and respect the deacons as the commandment of Jesus Christ…

Without them there is no Church.”

Bishops hold the highest rank in the hierarchy. Just as life cannot exist

without order and leadership, it is natural that there should be a highest rank above

presbyters and deacons. This is also confirmed by early Church writings. As

Ignatius says: “Where the bishop is, there let the people be, just as where Jesus

Christ is, there is the Catholic Church.”

Similarly, Tertullian states that the Church cannot exist without bishops.

Among bishops, some may have a higher position of honor, but not a higher

degree of grace or priesthood. The same was true among the apostles. Some were

especially honored and known as “pillars” (Galatians 2:9), yet all were equal in

their apostolic dignity.

The Apostle Paul the Apostle emphasizes this equality when he says: “I am

not at all inferior to the most eminent apostles” (2 Corinthians 11:5; 12:11), and yet

he adds humbly, “though I am nothing” (2 Corinthians 12:11).

Relationships among the apostles were based on this principle of equality.

Speaking about his visit to Jerusalem to meet the well-known apostles—James,

Peter, and John, Paul explains that he went “by revelation” (Galatians 2:2),

meaning he relied on the shared, conciliar mind of the apostles, not on the personal

opinion of any one individual.

He also writes: “God shows no partiality” (Galatians 2:6). Referring to a

specific event, Paul says: “When Peter came to Antioch, I opposed him to his face,

because he stood condemned” (Galatians 2:11). This shows that even among

apostles there was accountability, especially concerning important issues like the

acceptance of Gentile Christians.

This principle of equality in grace and apostolic authority has remained in

the Church among the successors of the apostles, the bishops.

Receiving the priesthood does not automatically change a person inwardly.

The balance of good and evil within him remains as before. Therefore, a priest

must struggle against his own weaknesses just as every member of his flock does.

There are two kinds of hierarchy. The first is the ecclesiastical hierarchy, through

which a person receives divine grace to perform the sacraments and sacred rites.

However, this grace belongs not to the individual as such, but to the office. It

is given, so to speak, as a trust for fulfilling a sacred mission.

The second is the spiritual hierarchy, which depends on a person’s personal effort

and inner life.

According to Gregory of Nazianzus, speaking about the priesthood: “I have

seen a river flowing from a rock into a valley. The stones it touched remained

stones, but the flowers and grass absorbed the water and came to life.” In the same

way, the soul of a priest burdened with unrepented sins can become like a lifeless

stone, while the souls of those standing in the church receive the living water of

divine grace.

A priest is called “father” because he participates in the spiritual birth of a

Christian, from baptism to burial. He is also called a shepherd (pastor), because he

leads his flock along the path of the Gospel commandments. But if he teaches

something contrary to the Church, he loses the authority to guide, and his words

become empty.

Thus, the priest has a threefold ministry before God and the people. In

liturgical service, he is a symbol of Jesus Christ, that is, through the priest, Christ

Himself acts in the divine services. At times, the priest may also represent John the

Baptist or the apostles.

The second aspect of his ministry is the preaching of the Word of God. This

depends not only on divine grace but also on the priest’s personal qualities,

knowledge of Holy Scripture, and spiritual maturity. Grace develops these natural

gifts and has a special effect on the hearts of the listeners. For this reason, the

preaching of a priest has greater power than that of a layperson, even if they are

equal in knowledge and intelligence.

Finally, the priest is the guide of his flock on the path of salvation. As a

teacher of moral life, he must himself know well the path on which he leads others.

Of these three forms of service, the first, the liturgical ministry, is absolutely

essential and must always be fulfilled.The second aspect of ministry, preaching is

also necessary, but it is not always fruitful. The third, pastoral leadership, is

desirable, yet often difficult to achieve. The first form of service, the liturgical

ministry, is fully given to the priest. The second depends on his gifts and abilities,

while the third depends on his personal character.

Grace can be compared to a burning fire that warms the house of the soul.

But if one is careless, this same fire can become destructive and consume

everything.

According to Macarius of Alexandria, it was revealed that in the deepest

depths of hell it is not only robbers, murderers, magicians, or idol worshipers who

suffer, but also those priests who lived without order, had no repentance, and yet

dared to celebrate the Divine Liturgy.

How should the faithful respond if they see an unworthy priest, whose

behavior may even be seriously immoral? They should act as a child toward a

sinful father: honor him because of God’s commandment, but not imitate him.

What do the outward signs of respect for a priest mean, such as kissing his

hand or receiving his blessing? They mean that the priest is a symbol of Jesus

Christ, and through him Christ Himself blesses you. Therefore, the honor is given

not to the person as such, but to God.

In the same way, when one honors an ambassador of a country, the honor is

not directed only to the individual, but to the state he represents.

For this reason, a believer may limit personal contact with an immoral priest in

order to avoid spiritual harm, yet still show him proper respect for Christ’s sake,

since the grace given in ordination remains.

We also see an example in Scripture: Cain offered a sacrifice to God, but

because of his grave sin, God did not accept either him or his offering, while He

accepted the offering of Abel.

Finally, Symeon the New Theologian teaches that one should always seek a

true spiritual guide. Throughout life, a person should look for someone who can

truly nourish and guide the soul.