Clergy, hierarchy of the clergy. Clergy white and black

In accordance with Orthodox teaching, all members of the Church are equal in human dignity and in the hope of salvation and entry into the Kingdom of Heaven. But as in any living organism, in the Church Body each member has its own purpose: “There are diversities of gifts, but the same Spirit; and there are different services, but the Lord is one and the same.”, teaches the Apostle Paul (1 Cor. 12:4–5). The book of Ephesians says: “He appointed some as apostles, others as prophets, others as evangelists, others as shepherds and teachers, for the equipping of saints for the work of ministry, for the edifying of the Body of Christ.”(Eph. 4:11-12) Therefore, initially, from the apostolic age, members of the Church were divided into 2 main categories: clergy and laity. Clergy are called by the Holy Spirit, through appointment from the successors of the apostles, bishops, to perform church service: preach, teach the sacraments, take care of the external structure of the temple. The laity also participate in church teaching, but only with the blessing of the clergy and, as a rule, outside the church, in worship - with their prayers, in church administration - in the disposal of church property, in the performance of church positions available to them. Clerics are primarily referred to as Clergy.

In addition to the clergy and laity - states that arose simultaneously with the beginning of the existence of the Church itself, historically another special state arose in it - monastics. Moreover, it is impossible to imagine the Church as consisting of 3 classes: clergy, laity and monks, because monks can be both clerics, and in the Orthodox Church only the highest episcopal service is available to them, and persons who do not have ordination, and in this sense, laymen. The identification of monasticism within the Church has a different basis than the division of all members of the Church into 2 main states: laity and clergy. Monastics are distinguished not by their service, but by their special way of life, which stems from the vows they take. Monasticism has its own internal hierarchy, consisting of three degrees (belonging to them usually does not depend on belonging to one or another hierarchical degree): monasticism (ryassophore), monasticism (small schema, small angelic image) and schema (great schema, great angelic image). image). The majority of modern monastics belong to the second degree - to monasticism proper, or the small schema. Only those monastics who have this particular degree can receive ordination to the rank of bishop. To the name of the rank of monastics who have accepted the great schema, the particle “schema” is added (for example, “schema-abbot” or “schema-metropolitan”). Belonging to one degree or another of monasticism implies a difference in the level of strictness of monastic life and is expressed through differences in monastic clothing. During monastic tonsure, four vows are made - celibacy, obedience, non-covetousness and constant prayer, and a new name is assigned as a sign of the beginning of a new life.

The attire of a monk (monk-ryassophore) consists of a cassock, kamilavka and rosary. After tonsure into the minor schema, the monk is solemnly dressed in a tunic, paraman, belt, cassock, mantle (also called pallium), hood, sandals and given a rosary in his hand. The attire of the great schema-monk: cassock, Analav (special paraman), kukol (pointed cap with crosses), mantle, rosary, sandals, belt, tunic.

Clerics are divided into 2 categories: clergy and clergy. The clergy, in turn, are divided into whites and blacks. White is the married clergy, black is the monastics.

Clergymen stand at 3 levels of hierarchical service. All of them are degrees of apostolic origin. Each of the three degrees of the priesthood is clearly named in Holy Scripture: bishop (Phil. 1:1; 1 Tim. 3:1-2); elder (James 5:14; Titus 1:5); deacon (Acts 6:1-6). The Church has no power to abolish any of them; nor can she multiply the number of sacred degrees.

Initiation into the rank of clergy is carried out through the Sacrament of the Priesthood, which is called sacramental ordination, or ordination (Greek, ordination). Clergy belong to the highest levels of the church hierarchy, to which they can be ordained only after they have served in positions of the lower levels of the clergy.

The hierarchy of clergy can be presented in the form of a table:

Hierarchical degree	"White" (married) clergy	"Black" (monastic) clergy
Deacon	Deacon Protodeacon	Hierodeacon Archdeacon
Priesthood	Priest (priest) Archpriest Protopresbyter	Hieromonk Abbot Archimandrite
Bishopric		Bishop Archbishop Metropolitan Patriarch

To perform divine services, clergy must put on special sacred clothes, which are made of brocade or any other suitable material and decorated with crosses.

The main everyday attire of the clergy and monasticism of all degrees is the cassock and cassock.

The cassock is a long robe, reaching to the toes, with a tightly buttoned collar and narrow sleeves. Cassock - undergarment. For monastics it should be black. The colors of the cassocks of the white clergy are black, dark blue, brown, gray and white for summer. Material: cloth, wool, satin, linen, comb, less often silk fabrics.

Cassock is an outer garment with long, wide sleeves below the palms. Cassocks are predominantly black, but can be dark blue, brown, white, and less often cream and gray. The materials for cassocks are the same as for cassocks. Both cassocks and cassocks can be lined. For everyday use, there are cassocks, which are demi-season and winter coats. These are cassocks with a turn-down collar trimmed with black velvet or fur. Winter cassocks-coats are made with a warm lining.

All services, except for the Liturgy, are performed by the priest in a cassock and cassock, over which special liturgical vestments (robes) are worn. When serving the Liturgy, as well as in special cases when, according to the Rules, the priest must be in full liturgical vestments, the cassock is removed and the cassock and other vestments are put on over the cassock. The deacon serves in a cassock, over which is worn a surplice. The bishop performs all divine services in a cassock, on which special priestly vestments are put on. The only exceptions are some prayer services, litias, cell services and other sacred services of the bishop, when he can serve in a cassock or cassock and mantle, over which an epitrachelion is worn. Thus, the everyday attire of the clergy is an obligatory basis for liturgical vestments.

Deacons- clergy of the first (junior) degree. They have the right to participate in public and private divine services, to co-serve with bishops and priests, but they themselves do not perform divine services and the Sacraments. A candidate for the rank of deacon is first ordained as a reader and subdeacon, so that only a subdeacon (married or monastic) can be ordained as a deacon. A monk who has received the rank of deacon is called a hierodeacon

The Greek term deacon means "servant." The appearance of deacons as a special degree of clergy dates back to apostolic times and is recorded in the book of the Acts of the Apostles (Acts 6:1-6). Ordination to the diaconate takes place at the liturgy after the Eucharistic canon, that is, after the celebration of the Sacrament. According to church canons, ordination to the diaconate takes place no earlier than the candidate reaches 25 years of age (14th canon of the Trullo Council).

The participation of a deacon in the Divine service is not necessary, and therefore in many churches the service takes place without a deacon.

The deacon's vestments consist of: surplice, orarion and bridles.

The surplice is a long garment without a slit in the front and back, with a hole for the head and wide sleeves. The surplice is also required for subdeacons. The right to wear the surplice can be given to psalm-readers and laymen serving in the church. The surplice signifies the purity of the soul that persons of holy orders must have.

Orarion is a long wide ribbon made of the same material as the surplice. It is worn by the deacon on the left shoulder, where it is fastened with a loop on the button on the left shoulder of the surplice, so that its ends hang freely down. Taking the lower front end of the orarion in his right hand, the deacon raises it while pronouncing litanies and other exclamations, makes the sign of the cross with this end, and at certain moments of the service points the priest or bishop to sacred vessels or other objects. At the liturgy, while singing “Our Father...”, preparing himself to receive the Holy Mysteries, the deacon girds himself with an orarion in the shape of a cross. After communion, the deacon again opens the orarion and places it on his left shoulder.

Narrow sleeves that are fastened with laces are called handguards. The instructions remind the clergy that when they perform the sacraments or participate in the celebration of the sacraments of the faith of Christ, they do this not with their own strength, but with the power and grace of God. The guards also resemble the bonds (ropes) on the hands of the Savior during His suffering.

A deacon can be awarded four liturgical (hierarchical) awards:

1. Double orarion. Deacons who have this award do not gird themselves with an orarion in a cross shape when singing “Our Father...”.

2.The rank of protodeacon. This rank is usually awarded to senior deacons of cathedrals and large city churches. For hierodeacons (monastic deacons), a similar award is the rank of archdeacon (not to be confused with the archdeacon of the Patriarchal Cathedral, see below). The primacy among monastic archdeacons and protodeacons is established depending on their seniority in ordination.

3. Kamilavka. This is a cylindrical headdress, often slightly flared at the top, on a solid base, usually covered with purple velvet. Kamilavka is also a reward for priests.

4. The rank of archdeacon. This rank is held by the senior deacon of the Patriarchal Council, who holds the first place in honor among all deacons of the local Church. The archdeacon of the Patriarchal Cathedral should be distinguished from monastic archdeacons, who are equal in honor to the protodeacons of the white clergy.

Priest- a representative of the second degree of priesthood. In the church tradition, the synonymous terms priest (Greek ierevs - “priest”) and presbyter (presbyteros - literally “senior”, “elder”) are also used. Priests, by virtue of the grace of God communicated to them by the bishops, have the right to perform almost all types of public and private services, except for ordination to sacred degrees and some other rites performed only by the bishop (consecration of the antimension, consecration of the world). The ordination to presbyter is performed by the bishop at the liturgy after the Great Entrance, but before the Eucharistic Canon, which indicates that the presbyter is the celebrant of the Sacrament. According to church canons, ordination to the Presbyterate is performed on a deacon who has reached the age of 30 (14th canon of the Trullo Council).

A Christian community under the jurisdiction of a priest is called his parish.

More worthy and honored priests are given the title of archpriest, i.e., chief priest, or senior priest, and the main one between them is given the title of protopresbyter.

If a priest is at the same time a monk, then he is called a hieromonk, that is, a holy monk. Hieromonks, upon appointment by their abbots of monasteries, and sometimes independently of this, as an honorary distinction, are given the title of abbot or the higher title of archimandrite. Especially worthy of the archimandrites are elected bishops.

The full liturgical vestment of a priest consists of five vestments: a vestment, an epitrachelion, a brace, a belt and a phelonion (or chasuble). During the service of Vespers and Matins, the priest puts on only the stole and phelonion (in practice, he also wears a robe), and at the services of the hours - only the stole.

Another attribute of the priest’s appearance is the pectoral cross. Nowadays, the cross on the priest’s chest is present not only during divine services, but also during non-liturgical times. Until the end of the 19th century, the right to wear a cross was a reward that only some priests had, but after the coronation of Emperor Nicholas II in 1896, a silver pectoral cross became a necessary part of the vestment of any priest.

The priest's vestment is the lower liturgical clothing. The priest puts the cassock on the cassock, then puts on other vestments. Although the priest's surplice has the same meaning as the deacon's surplice, there are some differences in its appearance. The sleeves of the cassock are narrow (as they are worn with hand guards) and have slits at the ends. A braid or cord is sewn to one side of the cut, so that when wearing this lace, the lower edge of the cassette sleeve is pulled tightly together at the wrist. On the back of the sacristan only a cross is sewn, and on the hem, since it protrudes from under the outer clothing and is visible to everyone, there is the same sewn stripe as on the surplice. On the sides of the cassock there are the same slits as on the surplice. The casings are made of light fabric and are mostly white.

The epitrachelion (translated literally as “neck”, “navyynik”) is an indispensable liturgical attire, without which the priest has no right to perform any divine service. If the priest serves in full vestments, he puts the epitrachelion on top of the cassock; in other cases, he puts it on top of the cassock.

The epitrachelion is an analogue of the deacon's orarion; Moreover, for a long time it was the same orarion, simply wrapped around the priest’s neck. In the Middle Ages, the bishop, ordaining a deacon to the priesthood, moved the back of the orarion forward, so that both ends evenly descended down the chest and at the same time connected to one another. In later times (approximately from the 16th–17th centuries), stoles began to be made not from deacon’s oraries, but separately, for ease of wearing. In the part that covers the neck, the epitrachelion is made shaped and narrow, so that this part can comfortably fit the collar of the cassock or cassock. When ordaining a deacon as a presbyter, the bishop no longer wraps the orarem around the neck of the person being ordained, but immediately places the finished stole on him.

The orders of a priest are no different from the orders of a deacon.

The belt, worn over the cassock and epitrachelion, is a not very wide strip of material, in the middle there is a sewn sign of the cross. There are ribbons at both ends of the belt, with which the priest ties the belt at the back, on the lower back. The belt as part of the priest’s vestments appears in Russia no earlier than the 2nd half of the 17th century; in any case, in the rite of consecration as a presbyter of the 1st half of the 17th century, nothing is said about the belt.

Felonion (or chasuble)- the outer liturgical attire of priests. This robe is very ancient. In ancient times, a phelonion was a cloak-cape made of a long rectangular piece of woolen material and served to protect against cold and bad weather. It was worn on both shoulders, with the front ends pulled together on the chest, and over one shoulder; sometimes in the middle of this cloak there was a cutout for the head, and the phelonion, worn on the shoulders, covered the entire body of the person with long ends in front and behind.

In ancient times, the phelonion was the liturgical attire of priests and all bishops, even the Patriarchs. Until the 11th-12th centuries, saints did not have other outer liturgical vestments. The difference between patriarchal and metropolitan phelonions was the crosses depicted on them, which archbishops and bishops did not have on similar robes.

Gradually the form of the felony changed. To make it easier to wear, a semicircular cutout began to be made at the front hem, that is, the front hem of the phelonion no longer reached the feet. Over time, the upper shoulders of the phelonion began to be made firm and high, so that the rear upper edge of the phelonion in the form of a truncated triangle or trapezoid now began to rise above the shoulders of the clergyman.

The five vestments we listed above belong to all elders, regardless of their merits and status. However, the Russian Church still has a developed system of hierarchical (liturgical) awards for priests. There are a total of 13 awards for elders:

1. Gaiter. This is an oblong rectangular shawl on a long ribbon, which is worn over the left shoulder, so that it descends from the right side below the waist, onto the thigh (hence the name). The gait as part of the priest's vestments exists only in the Russian Church (but is absent in other Orthodox Churches), where this award was introduced in the 19th century. The award is made by decree of the diocesan bishop no earlier than three years after the consecration of the recipient. It is hung over the left shoulder and descends from the right side below the waist to the thigh.

2. Skufia (Greek “bowl”). The everyday headdress of the Orthodox clergy and monks is black. The bishop's skufia traditionally has a cross (usually a diamond one, or maybe embroidered with beads or threads). The purple velvet skufia is given to representatives of the white clergy as a reward - second only to the legguard. The skufja award has received significance since 1797.

3. Kamilavka. Representatives of the white clergy can only receive it as a reward. Such kamilavkas, unlike monastic ones, are usually purple (less often: any other color, but not black). The award is made by decree of the diocesan bishop no earlier than three years after the award of the breechcloth. Worn during worship and during official and ceremonial events.

4. Pectoral gold cross. This cross differs from the usual priestly silver cross not only in color (there are also silver award crosses), but also in shape (this award cross is four-pointed, not eight-pointed). In addition, the award pectoral cross has a massive chain. The award is made by decree of the diocesan bishop no earlier than three years after the award of the kamilavka (for monastics - the gait) and after serving in the priesthood for at least five years. Worn during worship over vestments, in everyday settings - over a cassock.

5. The rank of archpriest. The award is made by decree of His Holiness the Patriarch of Moscow and All Rus' no earlier than five years after awarding the pectoral cross. In exceptional cases, an award may be given before the end of this period (for example, in connection with an appointment to a superior - church-wide or diocesan - position), but not earlier than after ten years of service in the rank of presbyter.

6. Mace. This is an equilateral board, reinforced with tape at one of the corners. The club is also a reward in the Greek Churches of the East. The Russian white clergy received the right to carry a club as a reward by decree of Emperor Paul I in 1797. The award is made by decree of His Holiness the Patriarch of Moscow and All Rus' no earlier than five years after the elevation to the rank of archpriest (five years after the laying of the pectoral cross for monastics, but no less than ten years of service in the rank of presbyter). It is hung under the phelonion over the shoulder, with the club worn on the right and the legguard on the left. The primacy of honor during cathedral service is determined as follows: hieromonks who have the right to carry a club stand before archpriests who do not have this right; hieromonks and archpriests who have the right to bear the club stand in the order determined by the seniority of consecration.

7. Cross with decorations. This is a pectoral cross on a regular chain, similar to the one worn by bishops. A distinctive feature of this type of pectoral cross is the use of enamel, filigree, engraving and stones in its manufacture. As a rule, crosses with decorations are produced by jewelry workshops. The awarding of a cross with decorations is carried out by the Decree of His Holiness the Patriarch of Moscow and All Rus'. It is received by priests who were previously awarded the club, but not earlier than 5 years after the award (seven years for hieromonks awarded the club). The laying of the cross on a priest is carried out by the ruling diocesan bishop, or, with his blessing, by the vicar bishop. When consecrated, the bishop proclaims “axios.” The cross is worn over the vestment during divine services, and over the cassock in everyday settings. Those who had already been awarded the miter, or those who had it according to their position (i.e., archimandrites), were given a second pectoral cross with decorations.

8. Miter, as a reward for presbyters, has existed only in the Russian Church since the 2nd half of the 18th century (since the time of Empress Catherine II). Unlike the bishop's miter, the priest's miter is not crowned with a cross. The award is made by decree of His Holiness the Patriarch of Moscow and All Rus' for no less than 30 years of immaculate service to the Church of God. Worn exclusively during worship. When elevated to the rank of archimandrite, a miter is placed at the same time

9. Liturgy served with the royal doors open until the Cherubic Song. If the liturgy is performed by an archpriest or archimandrite who has been awarded this award, then the royal doors open before the start of the liturgy and close only after the Great Entrance.

10. Celebrating the Liturgy with the Royal Doors open until “Our Father...”. If the liturgy is performed by an archpriest or archimandrite who has been awarded this award, then the royal doors open before the start of the liturgy and close only before the communion of the clergy begins. In this case, almost the entire liturgy (except for the communion of the clergy itself) is performed with the royal doors open, that is, in the same way as during the bishop's service of the liturgy.

11. The right to wear a cross on a miter. It is mainly given ex officio to honored archimandrites.

12. Patriarchal Cross. Awards are made in exceptional cases, for special church merits, by the will and decree of His Holiness the Patriarch of Moscow and All Rus', regardless of length of service and previous awards. Clerics awarded the Patriarchal Pectoral Cross have primacy of honor over other clerics who do not have such an award. Clerics who have been awarded the right to wear the Patriarchal Cross and are subsequently called to serve as hierarchs may wear it during divine services instead of the usual cross with decorations. Worn during divine services over vestments, in everyday settings - over a cassock.

13. San of Protopresbyter. The award is made in exceptional cases, for special church merits, on the initiative and decision of His Holiness the Patriarch of Moscow and All Rus'.

Bishop(“supervisor”, “guardian”), or bishop (“chief of priests”, “high priest”) - a clergyman of the highest degree. Bishops are the successors of the apostles, having a gracious connection with them through the sequence of ordination. Bishops have the right to administer all the Sacraments and, in particular, have the power through ordination to consecrate the remaining sacred degrees. Only he can illuminate the myrrh and antimensions. In addition, the ruling bishop has full administrative and spiritual power in the diocese entrusted to him. According to the 39th Rule of the Holy Apostles, “presbyters and deacons do nothing without the will of the bishop, for the people of the Lord are entrusted to him, and he will give an answer about their souls.”

According to the degree of priesthood, all bishops are equal to each other, but the oldest and most honored of the bishops are called archbishops, the bishops of the most significant cities are also called archbishops, and the capital bishops are called metropolitans, since the capital is called a metropolis in Greek. The bishops of ancient capitals, such as Jerusalem, Constantinople (Constantinople), Rome, Alexandria, Antioch, and since the 16th century the Russian capital of Moscow, are called patriarchs.

The full bishop's liturgical vestment contains several basic items: the saccos, epitrachelion, braces, belt, sakkos, club, omophorion, miter, cross, panagia and staff (staff).

The saccosnik in its meaning is analogous to the deacon's surplice and the presbyter's sacron. In appearance, the saccosnik is similar to the saccosnik, differing only in a more decorated hem.

Epitrachelion, armbands, belt and club bishop's vestments are similar to the corresponding priestly vestments.

The sakkos becomes part of the bishop's vestments and replaces the phelonion starting from the 11th–12th centuries. Previously, the sakkos was an item of royal vestment, which the Byzantine emperors began to bestow on the Patriarchs. The sakkos in general appearance resembles the deacon's surplice, with the difference that the sakkos has slits on the sides to the hem, as well as on the underside of the sleeves. Instead of buttons, the sakkos has bells at the junction of the cut edges.

The omophorion is the most important and oldest bishop's vestment; Without the omophorion, the bishop cannot perform a single divine service. The omophorion is a long wide strip of material with the image of crosses and almost the same decoration as the deacon's orarion: sewn stripes of a different material than the omophorion itself, running along all edges, fringe, two transverse stripes at each end. The omophorion is placed on the bishop's shoulders, and its ends descend almost to the hem of the sakkos.

The bishop's omophorion can be large or small. The bishop wears a large omophorion from the beginning of the liturgy until the reading of the Apostle. When reading the Gospel, the bishop stands completely without an omophorion until the end of the reading. After this, the bishop is put on a small omophorion, similar to the large one, but much shorter. The small omophorion is worn over the shoulders around the bishop's neck and lowered with both ends to the chest, which resembles the ancient epitrachelion in the form of an orarion, enclosed around the priest's neck and descending down with both ends.

At the Great Entrance, the small omophorion is removed, and the bishop meets the offered Holy Gifts at the royal doors. Then again, in a small omophorion, the bishop calls on the Holy Spirit to transform the bread and wine into the Body and Blood of Christ. When the Sacrament is completed and Christ Himself is present on the throne in the transubstantiated Gifts, the omophorion is again removed from the bishop. Then, at the deacon’s exclamation “Vonmem,” the small omophorion is again put on the bishop, who remains in it until the end of the liturgy.

Miter is a tall hard cap richly decorated with brocade embroidery, velvet, beads, precious stones and icons. Historically and symbolically, the miter is associated with the royal diadem. The bishop's miter is crowned with a cross.

Panagia ("all-holy")- a breast image of the Mother of God, most often round or oval in shape, with various decorations. Panagia is an exclusive property of the episcopal rank and was first mentioned in the 15th century in the writings of Blessed Simeon, Archbishop of Thessalonica. The bishop's cross and panagia are signs of the highest authority in the Church. Like the altarpiece Cross and the icon of the Mother of God, they mean that people are saved in the Church by the grace-filled power of the cross of Jesus Christ and the prayers of the Mother of God, the Mother of the Church. The bishop's cross and panagia remind us that a bishop must have the Lord and the Mother of God in his heart, and therefore he must have a pure heart and a right spirit. In everyday settings, bishops wear only a panagia on their chests, and during divine services they wear a panagia and a cross.

Rod (Staff). A sign of the ecclesiastical authority of the bishop and the manager of the monastery (archimandrite or abbot). There are liturgical - solemn and richly decorated staffs (staff), and non-liturgical - simpler ones (staff). The liturgical bishop's staff exists along with the staff because, according to canonical rules, bishops and other clergy are not allowed to decorate themselves with expensive and bright things. Only during the divine service, where the bishop and clergyman show people the image of the Heavenly King, do they put on specially decorated vestments and headdresses, and the archpastor picks up a richly decorated staff as a symbol of the ecclesiastical power given to him by God’s grace. The pommel of the liturgical staff is crowned with a cross; the shape of the pommel itself comes in two types:

an ancient form dating back to the 6th century as a crossbar with horns resembling an inverted anchor;

a form that spread in the 16th-17th centuries - in the form of two snakes writhing upward with their heads mutually facing each other, which means wise management of the flock.

A distinctive feature of Russian bishop's staffs is the sulok - a small double-folded quadrangular plate, which is tied to the upper part of the Bishop's staff, protecting the hand from frost. However, some archimandrites are also allowed to have a sulok on their staff as a reward. Sulok arose in connection with Russian frosts, during which religious processions had to be performed. The lower scarf was supposed to protect the hand from touching the cold metal of the rod, and the upper one was supposed to protect it from external cold.

An everyday, non-liturgical staff is a long wooden stick with a frame and a thickening at the top made of carved bone, wood, silver or yellow metal.

Only the Patriarch has the right to enter the altar of the temple with a rod. The remaining bishops in front of the royal doors give the rod to the subdeacon-co-worker standing behind the service to the right of the royal doors.

In addition to the full bishop's vestments, there is also a small vestment in which the bishop performs some divine services. The small bishop's vestment consists of a mantle and an omophorion.

Bishop's Robe- the robe of the bishop during solemn processions; also in the robe the bishop performs entrance prayers (before the liturgy) and some services (for example, litia at the all-night vigil). The bishop's robe is worn over the cassock, just like the monastic robe. It is similar in cut to a monastic robe, but looser and longer. Bishops and archbishops have a purple robe, metropolitans have a blue robe, and the Patriarch has a green robe.

In the Ancient Church there was no bishop's robe. It appeared in Byzantium as an honorary gift from the emperor to the Patriarchs of Constantinople, from whom it then passed on to other bishops. The meaning of this gift was that the king seemed to entrust the newly elected Patriarch with full power over the church people and care for their needs, that is, as if he shared his power with the Patriarch, for the mantle was the royal vestment. Since the 15th century, bishop's robes came into use by all bishops.

Bishop's Awards. In the Russian Church there are five possible awards for bishops.

1. The rank of archbishop. Literally, the word archbishop means “chief of bishops”, or “senior bishop” (Greek arche - “beginning”). In the Ancient Church, the rank of archbishop was held by bishops of large cities and the most important sees. This state of affairs remains at present in the Eastern Orthodox patriarchates, where the rank of archbishop is higher in status than the rank of metropolitan (in particular, in the Greek Church, only the primate of the Local Church is an archbishop). However, in the Russian Church the rank of archbishop is the first award for a bishop, which can be awarded to any bishop, regardless of the chair occupied, including a suffragan bishop. Elevation to the rank of archbishop is carried out on the initiative and decision of His Holiness the Patriarch of Moscow and All Rus'. When elevated to the rank of archbishop, the recipient is granted the right to wear a cross on his hood.

2. Metropolitan rank. In the Ancient Church, the rank of metropolitan was held by the bishop of a given region, the metropolitanate, with the highest status (from the words “mother” and “city”). In the Eastern Orthodox Patriarchates, the rank of metropolitan has always been lower in status than the rank of archbishop. However, in the Russian Church, initially the mutual relationship between metropolitans and archbishops was fundamentally different: the high priest, before the establishment of the patriarchate, had the rank of metropolitan and there were archbishops under his canonical subordination. Therefore, at present, the rank of metropolitan in Russia is an award that can be awarded to archbishops. Elevation to the rank of metropolitan is carried out on the initiative and decision of His Holiness the Patriarch of Moscow and All Rus'. When elevated to the rank of metropolitan, the recipient is granted the right to wear a white hood with a cross and a blue robe.

3. Second panagia.

4. Service with the presentation of the cross. When the metropolitan awarded this award performs a divine service, one of the subdeacons in front carries the cross at all ceremonial entrances, as well as during the censing of the church. Since 2004, the last two awards are no longer awards in the literal sense of the word, but only distinctive features of the following hierarchs: currently, the right to wear the second panagia has the status of His Holiness the Patriarch of Moscow and All Russia, Metropolitan of Kiev and All Ukraine and Metropolitan of Tokyo and All Japan , and only two bishops have the right to serve with the presentation of the cross - His Holiness the Patriarch of Moscow and All Russia and the Metropolitan of Kiev and All Ukraine. The same bishops who were awarded the second panagia earlier have the right to wear it within their dioceses.

5. San of Patriarch. Literally, the term “patriarch” means “father’s boss” (from the words “father” and “beginning”). Only the primate has this rank in the Russian Church. The exclusive accessories of the patriarchal rank are a green robe and a staff without a sulca. Also, unlike other bishops, the Patriarch’s head is crowned not with a hood, but with a special headdress - a kukol. As the head of the Church, the Patriarch has the right to consecrate the chrism. In addition, large monasteries throughout Russia (called stauropegial) are under the canonical subordination of the Patriarch.

The advisory body under the patriarch or pope is called a synod. Synod from the Greek sun-odeuo - “to go together, to travel”; the original word is odos - “path, road”; the root is common with the Russian words move, walk. The Synod consists of bishops.

Every Orthodox person meets with clergy who speak publicly or conduct services in church. At first glance, you can understand that each of them wears some special rank, because it’s not for nothing that they have differences in clothing: different colored robes, hats, some have jewelry made of precious stones, while others are more ascetic. But not everyone is given the ability to understand ranks. To find out the main ranks of clergy and monks, let's look at the ranks of the Orthodox Church in ascending order.

It should immediately be said that all ranks are divided into two categories:

Secular clergy. These include ministers who may have a family, wife and children.
Black clergy. These are those who accepted monasticism and renounced worldly life.

Secular clergy

The description of people who serve the Church and the Lord comes from the Old Testament. The scripture says that before the Nativity of Christ, the prophet Moses appointed people who were supposed to communicate with God. It is with these people that today's hierarchy of ranks is associated.

Altar server (novice)

This person is a lay assistant to the clergy. His responsibilities include:

If necessary, a novice can ring bells and read prayers, but he is strictly forbidden to touch the throne and walk between the altar and the Royal Doors. The altar server wears the most ordinary clothes, with a surplice thrown over the top.

This person is not elevated to the rank of clergy. He must read prayers and words from scripture, interpret them to ordinary people and explain to children the basic rules of Christian life. For special zeal, the clergyman can ordain the psalmist as a subdeacon. As for church clothes, he is allowed to wear a cassock and a skufia (velvet cap).

This person also does not have holy orders. But he can wear a surplice and an orarion. If the bishop blesses him, then the subdeacon can touch the throne and enter through the Royal Doors into the altar. Most often, the subdeacon helps the priest perform the service. He washes his hands during services and gives him the necessary items (tricirium, ripids).

Church ranks of the Orthodox Church

All of the church ministers listed above are not clergy. These are simple peaceful people who want to get closer to the church and the Lord God. They are accepted into their positions only with the blessing of the priest. Let's start looking at the ecclesiastical ranks of the Orthodox Church from the lowest.

The position of deacon has remained unchanged since ancient times. He, as before, must help in worship, but he is prohibited from independently performing church services and representing the Church in society. His main responsibility is reading the Gospel. Currently, the need for the services of a deacon is no longer required, so their number in churches is steadily decreasing.

This is the most important deacon at a cathedral or church. Previously, this rank was given to a protodeacon, who was distinguished by his special zeal for service. To determine that this is a protodeacon, you should look at his vestments. If he wears an orarion with the words “Holy! Holy! Holy,” that means he’s the one in front of you. But at present, this rank is given only after a deacon has served in the church for at least 15–20 years.

It is these people who have a beautiful singing voice, know many psalms and prayers, and sing at various church services.

This word came to us from the Greek language and translated means “priest.” In the Orthodox Church this is the lowest rank of priest. The bishop gives him the following powers:

perform divine services and other sacraments;
bring teaching to people;
conduct communion.

The priest is prohibited from consecrating antimensions and performing the sacrament of ordination of the priesthood. Instead of a hood, his head is covered with a kamilavka.

This rank is given as a reward for some merit. The archpriest is the most important among the priests and also the rector of the temple. During the performance of the sacraments, archpriests put on a chasuble and stole. Several archpriests can serve in one liturgical institution at once.

This rank is given only by the Patriarch of Moscow and All Rus' as a reward for the kindest and most useful deeds that a person has done in favor of the Russian Orthodox Church. This is the highest rank in the white clergy. It will no longer be possible to earn a higher rank, since then there are ranks that are prohibited from starting a family.

Nevertheless, many, in order to get a promotion, leave worldly life, family, children and go into monastic life forever. In such families, the wife most often supports her husband and also goes to the monastery to take monastic vows.

Black clergy

It includes only those who have taken monastic vows. This hierarchy of ranks is more detailed than that of those who preferred family life to monastic life.

This is a monk who is a deacon. He helps clergy conduct sacraments and perform services. For example, he carries out the vessels necessary for rituals or makes prayer requests. The most senior hierodeacon is called "archdeacon."

This is a man who is a priest. He is allowed to perform various sacred sacraments. This rank can be received by priests from the white clergy who decided to become monks, and by those who have undergone consecration (giving a person the right to perform the sacraments).

This is the abbot or abbess of a Russian Orthodox monastery or temple. Previously, most often, this rank was given as a reward for services to the Russian Orthodox Church. But since 2011, the patriarch decided to grant this rank to any abbot of the monastery. During initiation, the abbot is given a staff with which he must walk around his domain.

This is one of the highest ranks in Orthodoxy. Upon receiving it, the clergyman is also awarded a miter. The archimandrite wears a black monastic robe, which distinguishes him from other monks by the fact that he has red tablets on him. If, in addition, the archimandrite is the rector of any temple or monastery, he has the right to carry a rod - a staff. He is supposed to be addressed as “Your Reverence.”

This rank belongs to the category of bishops. At their ordination, they received the highest grace of the Lord and therefore can perform any sacred rites, even ordain deacons. According to church laws, they have equal rights; the archbishop is considered the most senior. According to ancient tradition, only a bishop can bless the service with an antimis. This is a quadrangular scarf in which part of the relics of a saint is sewn.

This clergyman also controls and guards all monasteries and churches that are located on the territory of his diocese. The generally accepted address to a bishop is “Vladyka” or “Your Eminence.”

This is a high-ranking clergy or the highest title of bishop, the oldest on earth. He obeys only the patriarch. Differs from other dignitaries in the following details in clothing:

has a blue robe (bishops have red ones);
The hood is white with a cross trimmed with precious stones (the rest have a black hood).

This rank is given for very high merits and is a badge of distinction.

The highest rank in the Orthodox Church, the main priest of the country. The word itself combines two roots: “father” and “power”. He is elected at the Council of Bishops. This rank is for life; only in the rarest cases can it be deposed and excommunicated. When the place of the patriarch is empty, a locum tenens is appointed as a temporary executor, who does everything that the patriarch should do.

This position carries responsibility not only for itself, but also for the entire Orthodox people of the country.

The ranks in the Orthodox Church, in ascending order, have their own clear hierarchy. Despite the fact that we call many clergy “father,” every Orthodox Christian should know the main differences between dignitaries and positions.

The Russian Orthodox Church traditionally divides the clergy into two categories: white and black. The first category includes those priests who did not take the monastic vow, the second includes those who took it. Taking the vow occurs at the time of becoming a monk. Before taking holy orders, a person must decide who he wants to be: a priest (they are allowed to have a wife) or a monk. Once ordination is completed, marriage becomes impossible for the priest. In addition, there is a vow of celibacy. It means complete celibacy. Religion allows priests and deacons to have a spouse, but the hierarch must be a monk.

In Orthodoxy there are three hierarchical ranks:

1. diaconate; - 2. priesthood; - 3. bishopric.

During services, priests are assisted by deacons. However, the latter are deprived of the right to conduct them without the participation of a priest, who, in turn, can perform almost all the sacraments. Bishops carry out ordination to the priesthood; in their hands is all the power that the church can give to a person. This is the highest degree of priesthood.

At the base of the hierarchical ladder are bishops, followed by archbishops in increasing power, then the metropolitan and, finally, the patriarch.

Secular clergy

The white clergy is the largest, comprising the vast majority of the clergy. However, it is also closest to worldly life. In our state, small churches have been built in almost all, even small, settlements. If the parish is small, there is one priest per parish. In a larger parish, an archpriest, a priest and a deacon are needed for pastoral service. In many ways, the position of the clergy depends on the participation and help of the laity. The hierarchy here is not very complicated.

Altar servers

At the altar, the priest also needs help, and he receives it from novices, who are called sextons, or altar servers. Not only men can play this role. Often these functions are taken on by nuns or elderly parishioners. Temples generally have a need for male believers who would like to take on the responsibility of serving God in this way.

To become a sexton, you do not need to go through the ritual of the sacrament. It is enough to receive a blessing to serve from the rector of a particular temple. Responsibilities of the altar server:

Make sure that lamps and candles are burning at the iconostasis, arrange them; - prepare the priest’s vestments; - bring wine, prosphora and incense on time; - during communion, bring a cloth with which to wipe your lips; - maintain order in the altar.

All these actions are quite within the power of the majority of believers who want to serve the Lord and be at the temple.

Readers

Readers, or psalmists in other words, do not have the sacred degree. The task of these people is to read the texts of prayers and Holy Scripture during the service. But in some cases, the abbots of temples may give other instructions to the readers. The rite of consecration, ordaining a person to become a reader, is conducted by the bishop. If the rite is not performed, the reader will then not be able to try himself in the role of subdeacon, deacon and priest.

Subdeacons

During sacred ceremonies, bishops require assistants. Subdeacons act in this capacity. Their task includes offering candles, laying out the eagle, vesting the bishop, and washing his hands. Despite the fact that these clerics wear orari and put on surplices, they do not possess a sacred degree. By the way, the surplice and the orarion are parts of the deacon’s vestments, while the orarion symbolizes the wings of an angel.

Deacons

The first degree of priesthood includes deacons. Their main goal is to help priests during services. They themselves, alone, cannot conduct any services. Since maintaining a large clergy is not an easy task, not all small parishes have deacons.

Protodeacons

These clergy are the chief deacons at the cathedrals. Only those who have held holy orders for at least two decades are awarded rank.

In addition, there are patriarchal archdeacons - those who serve the patriarchs. Unlike other archdeacons, they belong to the white clergy.

Priests

This title is considered the first in the priesthood. The priests begin the flock, perform all the sacraments, with the exception of ordination, and conduct services (but do not consecrate the antimension).

Most parishioners are accustomed to calling priests priests. A white priest also bears the name “presbyter,” and one belonging to the black clergy is called “hieromonk.”

Archpriests

As a reward, this title may be given to a priest. They are initiated into it during the sacrament of consecration.

Protopresbyter

This rank is the highest rank of the white clergy. According to tradition, the Russian Orthodox Church issues this title only for special spiritual merits, and the decision on the award is made by the patriarch himself.

Bishops

The third degree of priesthood is occupied by bishops, who are able to conduct absolutely all Orthodox sacraments. They may also conduct ordination for clergy. They are the ones who control the entire life of the church, who lead the dioceses. Bishops include bishops, metropolitans and archbishops.

Black clergy

The decision to lead a monastic lifestyle is one of the most difficult in a person’s life. Therefore, before becoming a monk, you must go through novitiate. This is preparation, primarily moral, for dedicating your entire life to the Lord. During this time, you can get used to monastic life and reflect on the necessity of the vow.

After tonsure, a person is given a new name. From that moment on, he was called “Rassophore”, or “monk”. When he accepts the minor schema, he is called a monk, at which time his name changes again and he takes on additional vows.

When accepting the great schema, the monk turns into a schemamonk, his vows become even more strict and his name changes again. Usually schemamonks do not live with the monastery brethren. Often they go into hermitage or become hermits or hermits. They are the ones who perform famous monastic feats.

Hierodeacons and hieromonks

A monk who has accepted the rank of deacon becomes a hierodeacon. If he has the rank of priest, then it is correct to call him a hieromonk. In this case, the title is obtained upon completion of the consecration procedure. White priests can become hieromonks only after monastic tonsure.

Abbots

The abbots of monasteries are called abbots. To become one, you must go through the procedure of election among the hieromonks.

Archimandrites

These clergy belong to one of the highest Orthodox monastic ranks. As a rule, it is issued to the abbots of large monasteries.

It is interesting that archpriests can also become archimandrites: in the event of the death of their mother and when deciding to lead a monastic lifestyle.

Bishops and archbishops

The leadership of dioceses is available to bishops who are ranked among the first rank of bishop. Large dioceses are headed by archbishops. The latter title is considered honorable and can be awarded to those who have great merits before God and the church.

Metropolitan

Several dioceses located in one district or in one region are presided over by a metropolitan.

Patriarch

Patriarchs belong to the highest rank of bishops; they head local churches. Only a person who is the head of an autocephalous church can be ordained. In Russia, the current representative of this rank is Patriarch Kirill.

Features of tonsure as a monk

Monasticism is a special way of life for the sake of serving God. Monks have many differences from white clergy. The tonsure can be called the second baptism, because through it a person’s soul is renewed and reborn. After the ceremony, the person is considered to have renounced the world and is henceforth clothed in the image of an angel.

But becoming a monk is not so easy. It is not enough to simply make this decision; you need to justify it and go through a kind of probationary period. During it, the candidate goes through the so-called “monastic work,” which includes three steps:

1. life of a worker; - 2. the title of candidate for novice; - 3. novitiate.

The difference between the steps is great. Every believer who goes to church can work in it if he has a desire to work for the glory of God. Workers may have families and children. In some cases, they are even paid wages. But if such a person - a servant - lives at the monastery, then he takes upon himself the obligation to comply with the rules accepted there and give up harmful habits

Upon entering a monastery, a person receives the title of candidate novice. From this moment on, he must begin to figure out how monastic life suits him. The confessor, as well as the abbot of the monastery and the elder brothers, independently determine how long he will remain in the monastery in this capacity.

A novice becomes one who has successfully completed the probationary period, still expresses a desire to live in the monastery, and who is not restrained by any external obstacles. To do this, you need to write a petition to the ruling bishop, which accompanies the letter on behalf of the rector. The diocesan authorities must give their blessing, after which the brother can become a resident of the monastery.

Types of tonsure in monasticism

There are three types of monastic tonsure accepted in Orthodoxy. In accordance with them, monks become:

1. ryassophores; - 2. those who have passed through the small schema; - 3. those who have passed through the great schema.

Rassophors undertake to live in a monastery for at least three years. Only in the case of a terminal illness can a candidate write a petition to be tonsured a monk before three years have passed.

During the sacred rite, special prayers are read, hair is cut with the help of a cross, the old name is changed (although in some cases the tonsured person can keep his old one), and the person is dressed in a cassock. During tonsure there is no need to pronounce vows, but the very fact of freely entering the path of a monk implies taking on obligations before the Lord. These obligations mean, first of all, the so-called pure living. The intercession of the saint whose name is taken during the ritual helps with this.

Some monasteries skip the stage of the cassock ceremony and immediately perform the sacrament of the minor schema. There is evidence of believers who immediately accepted the great schema. This means maintaining an individual approach to each believer in the Orthodox tradition. It is during the small and great schema that people who become monks make vows to God and renounce worldly life. From this moment on, they not only have a new name and vestments, but also a new life.

Despite these differences, clergy of both types of clergy have a common task: to teach children and adults Orthodoxy and the right life, to educate and bring good. Both white and black clergy are a very important part of serving God, and not only Orthodoxy, but also Catholicism has this system.

The Orthodox clergy is a special class that appeared in Rus' in 988, after the Baptism of Rus'. History is silent about how the situation with the clergy was before this period, but it is known that the priest Gregory traveled with Princess Olga to Constantinople. At a time when the clergy was entrusted with a special and very important mission - the Christianization of the population, priests were considered a special and privileged class. Many came from Greece and Bulgaria; even children from different classes were selected for education as the future clergy. The monks enjoyed special honor and respect, and the ascetic culture turned out to be especially close to the people. Rich and noble people of that time went to the monastery. In addition, monasteries have always carried out charitable work. The princes favored the monasteries and freed them from taxes. No exact information has been preserved about who became the first Metropolitan of Kyiv. Since the 16th century, it was believed that he was Michael I the Syrian, who was once sent to perform the Sacrament of Baptism over Prince Vladimir. In Kyiv, he baptized local residents. The relics of Metropolitan Michael were kept in the Church of the Tithes, but then they were transferred to the Great Church of the Lavra.

White and black clergy

In the Russian Orthodox Church there have always been white and black clergy. The white clergy includes priests who can marry, and the black clergy includes residents of monasteries who have taken a vow of celibacy.

The white clergy is numerous. Before starting ministry, priests can start a family, or they can choose the path of celibacy. Black clergy are “withdrawing from the world” and refusing marriage.

Hierarchy of the white clergy

It is worth noting that the hierarchy of the clergy did not appear since the advent of the Church. At the dawn of Christianity, everyone was equal. Gradually, the need to distinguish between church titles and ranks became obvious. In the Russian Orthodox Church you cannot immediately “come to the position” of Metropolitan or Bishop. Such titles must be earned. We will tell you more about the role each clergy rank plays in the life of the Church in this article.

At the head of the Russian Orthodox Church is the Primate - the Patriarch of Moscow and All Rus'. Together with the Holy Synod, it administers church affairs.

Responsible for several dioceses at once. Bishops do not make important decisions without the knowledge of the Metropolitan.

Each diocese has its own Bishop, who is responsible for the area assigned to him. Absolutely all bishops belong to the black clergy. Bishops are responsible for large dioceses.

There are also deacons and protodeacons who assist the priest and archpriest during services. A deacon cannot conduct divine services on his own.

Thus, the hierarchy in the white clergy looks like this:

Patriarch
Metropolitan
Bishop/Bishop
Priest/Archpriest
Deacon/Protodeacon

Hierarchy of the black clergy

The black clergy has its own rules:

The Patriarch is still considered the head of the Church. And the head of several dioceses is the Metropolitan. A diocese can be headed by a bishop or archbishop (for the largest dioceses). The abbot of a large monastery and the highest monastic rank is the Archimandrite. This status is given for special services to the Church. The abbot of the monastery, chosen by the hieromonks, is the abbot. Interestingly, a widower priest can also become an archimandrite after monastic tonsure. The inhabitants of the monasteries are Hierodeacons and Hieromonks.

Into two categories: white and black. The first category includes those priests who did not take the monastic vow, the second includes those who took it. Taking the vow occurs at the time of becoming a monk. Before taking holy orders, a person must decide who he wants to be: a priest (they are allowed to have a wife) or a monk. Once ordination is completed, marriage becomes impossible for the priest. In addition, there is a vow of celibacy. It means complete celibacy. Religion allows priests and deacons to have a spouse, but the hierarch must be a monk.