We have said all we wanted to conclude and prove the theorem, but we will also say a few more things about hierarchical ministry in the church—how the Spirit-bearers (prophets and teachers) wanted to see it. So, what requirements did the perfect church (as St. Gregory the Theologian expressed it) put forward to bishops, presbyters, deacons, the so-called clergy, and what fruits could they actually bear, worthily occupying the places of their appointment?
Saint John Chrysostom, having learned about his election to the episcopal see, hid, ran away. After this, he wrote about why he was not able to accept the high rank. Contemplation of the responsibility that falls upon the one consecrated as the leader of the church, gave rise in him to feelings and thoughts, which he expressed in the word ‘On the Priesthood.’ ‘The priestly ministry is performed on earth, but in the manner of the heavenly. It is indeed so. For neither man, nor angel, nor archangel, nor any other created power, but the Comforter Himself established this order, and appointed men clothed in flesh to perform the ministry of angels. Therefore, the one who performs the priestly ministry must be as pure as if he were standing in the heavens among the heavenly powers. The orders (services) before the grace were awesome and majestic, but if we look at the gracious ministry, we will see that all that awe and majesty is insignificant (in comparison with the latter)’ (III Homily, 4). ‘The priest must have a soul purer than the sun’s rays, so that the Holy Spirit never leaves him’ (IV Homily, 2). ‘Who can understand the importance of the fact that a man, still being in flesh and blood, can be near the blessed and immortal Essence, will clearly see what honor the grace of the Spirit has conferred on the priests. They perform these and other sacred actions, which are no less important for our perfection and salvation. Men who live on earth and walk on it, are honored to manage the heavenly and received authority, which God did not give to the angels or archangels. For it is not said to them: “Whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven” (Matt. 18:18). Earthly rulers have the power to bind, but only the body. And these bonds bind the soul itself and reach up to heaven. What the priests do on earth, God completes in heaven—the Master confirms the thoughts of the servants’ (III Homily, 5). Therefore, if the presbyteral ministry is so highly responsible, then essentially, most (almost all) should refuse it. ‘It is disastrous to seek this honor; preeminence, power’—says Saint John. If we are consistent, we can conclude from the reflections of Saint John Chrysostom that only the perfect, the one who has the fullness of the Holy Spirit, ‘and only by God’s command’ (that is, by the inspiration of the Holy Spirit) has the possibility or right to become a presbyter-bishop. However, there are many parishes on earth, bishops and presbyters are needed everywhere, but the perfect (spiritual), who were many in the times of the apostles, are becoming fewer and fewer. But without a bishop, it is impossible! Without a presbyter, it is impossible! And here it seems: the requirements put forward by the perfect church for ‘clergy’ can become an obstacle for conscientious people. And the place of ‘clergy’ will be taken (that is, agreeing to be elected) by members of the community who are less conscientious or completely unscrupulous (which is quite possible, as outlined in the elections by St. John Chrysostom, by St. Gregory the Theologian, and in general, the history of the church is full of examples of unworthy priests).
All that Saint John Chrysostom says about the presbyter applies to every Christian, because the orders are performed not by the presbyter, but by the parish under the supervision of the presbyter (or led by the presbyter). The orders of the sacraments are performed by the entire Eucharistic community, all members (the royal priesthood) officiate the order of the sacrament! And the Sacrament(s) (the gift of the Holy Spirit) is performed by Christ, the Holy Spirit! To understand correctly these words of the Saint, which concern the ‘great’ rank (order) of the bishop, we must remember that these words were spoken when there was already a terrible disaster in the church from those priests-sacrificers. The goal is one—to call for conciliarity, so that the priest does nothing without the community, but always (like a blind and weak one—so that every priest sees this, the Saint raised the bar high, defining the ideal of a Christian, so that every priest, measuring himself against this standard, feels that he is nothing and has no place to rule over God’s people) consults with God’s people, with the community (as one
who does not meet the requirements that the saints set for presbyters-bishops). Can such requirements of perfection be placed on a steward? But when the Saint wrote this, the stewards had already forgotten that they were just stewards and began to call themselves rulers, started to rule over God’s people, and not to save themselves with God’s people. They already began, like pagans, to consider themselves priests, high priests (=sacrificers), and to contrast themselves with God’s people, whom they (the royal priesthood), as non-priests, began to call laity. Therefore, the Saint, fighting for conciliarity, catholicity of the church, primarily took care to ‘put in place’ the priests, to lower them (rulers!?) from ‘heaven’ (pride, love of power, self-praise) to ‘earth,’ so that they would become servants, slaves of God’s people (at least one of the community, and not a ruler over the community). And the truth (Tradition) can only be preserved parish-church, because the steward also had this burden (to preserve tradition). Therefore, all these words are not about priests—to tell what they are, but to show what they should be, and since they (the priests) are not like that, they should beware of making independent decisions in church matters! Only with the community-parish (see the 34th apostolic rule and about conciliarity in Part II). Therefore, the purpose of this work is to emphasize the conciliarity of the church, which is achieved, first of all, through the humility of the priest (who realizes that he is a blind guide, a foolish counselor, a slave of passions; at best, a catechumen, and not a Christian) and, as a result, the responsibility of every member of the community!