Then they laid their hands on them and they received the Holy Spirit.
Acts 8:17
Today is our last day on this short unit on the sacrament of ordination. We will discuss the actual sacrament, what happens at an ordination, and offer some concluding thoughts.
The sacrament of ordination for the Bishop, Presbyter (priest) and Deacon is nearly identical for each rank. The prayers are nearly identical, they just use the proper position—deacon, priest, bishop. Where the ordinations take place is different. However, an ordination always takes place in the context of a Divine Liturgy.
The ordination of a deacon takes place after the consecration of the Gifts, shortly before the Lord’s Prayer. That is because the primary role of the deacon is to help distribute Holy Communion, not to consecrate the Gifts.
The ordination of a priest takes place after the Great Entrance but before the Consecration of the Gifts. That is because the primary role of the priest is to consecrate the Gifts.
The ordination of a bishop takes place right before the Scripture readings, because the primary role of the bishop is to teach.
One has to be a deacon for at least a day, then a priest for at least a day and then can become a bishop.
Once a person is ordained as a deacon, he will serve at the direction of the bishop. So, a deacon will remain a deacon as long as he is needed as a deacon, which is usually not long. Most deacons are a deacon for a day, or a week or a month. Some deacons are permanent deacons, though that is rare. And some deacons will remain a deacon for a long period of time and serve a bishop as his deacon. (This is why I was a deacon for a year, I served as the deacon to Metropolitan Methodios of Boston in 1997-1998). Because priests are what are most needed in the church, the time as a deacon for most people is very short. They are ordained to the priesthood usually very quickly.
An ordination always takes place publicly. There are no private ordinations. This is because at an ordination of a clergyman, the congregation says “Axios” (worthy). If they feel the candidate is unworthy, they say “Anaxios,” and then the person cannot be ordained. It is not only a custom to heavily advertise that an ordination is about to happen, it is actually a Tradition. This is so if there is knowledge that the potential clergyman has done something that would prohibit his ordination, there is opportunity for people to come beforehand and testify as to why someone should not be ordained.
Each ordination has common elements and also elements unique to it. At the ordination of a deacon, before anything happens, a letter from the candidate’s Spiritual Father is read. This is called a “Symartyria,” or a letter giving witness to his worthiness to be ordained. In order for one to be ordained a deacon, many people have to “sign off” on it. A Spiritual Father, the ordaining bishop, the Synod of the Archdiocese (in the Greek Orthodox Archdiocese of America), there has to be a background check, etc. The letter of the Spiritual Father is read publicly, endorsing the candidacy of someone to enter into the ranks of the clergy.
The person being ordained is first ordained a sub-deacon. Vested in a white robe, he washed the hands of the ordaining bishop, then has a towel placed over his head, and is lead before the icon of Christ to await his ordination. At the time of the ordination, he is presented to the ordaining bishop and makes a statement as to why he has come for ordination. The bishop will make some remarks back to the candidate. Then he will be taken into the altar, escorted by two deacons or two priests, and guided around the altar table three times, as the clergy sings the hymns of the wedding service—Holy Marytrs, Glory to You O Christ, and O Isaiah Dance for Joy. (These are the hymns that are sung at a wedding when the couple goes around the table three times. They originally belonged to the service of ordination, and were later added to the wedding. At the wedding they are sung in a different order—Isaiah, Holy Martyrs, Glory to You O Christ). The subdeacon will venerate the corners of the altar table and venerate the hand and the knee of the bishop who will be seated in front of the altar table.
After this three time procession around the altar table, the subdeacon will kneel in front of the altar table, the bishop will lay his hands on him, and ordain him a deacon. Prayers and petitions are offered at this time. Then he will stand up, face the people and the bishop will say “Axios” and the people will shout and then chant “Axios!” (worthy). The new deacon will be vested in the vestments of the deacon and then will take his place in the Divine Liturgy, offering the next set of petitions.
The ordination of a priest occurs in the same way. After the Great Entrance, the deacon who is about to be ordained a priest is presented to the bishop. He makes a statement, followed by a statement from the bishop. He is led around the altar three times by two priests, he kneels, prayers and petitions are offered, the people shout Axios, he is vested in priestly vestments and then takes his place at the altar as the first of the priests for that day. After the consecration, he is given the “Parakatathiki” or the sacred charge and hold in his hands the consecrated Body of Christ behind the altar table.
The ordination of a bishop occurs also in the same way, with two unique nuances. Before the beginning of the Divine Liturgy, he is presented to the many bishops present and makes a confession of faith and signs a document of his confession. The hymns and readings at the ordination of a bishop are those of Pentecost, reminding us of the apostolic succession of the bishops. Right before the reading of the Epistle, the priest who is about to be ordained is presented to the bishop. He makes a statement followed by a statement from the ordaining bishop. He is led around the altar three times by two bishops. He kneels, prayers and petitions are offered, the people shout Axios, he is vested in the vestments of the bishop and then takes his place at the altar as the first of the bishops for that day. At the dismissal of the Liturgy, he is given the pastoral staff, the crown is placed on his head and he is guided to the bishop’s throne for the first time.
The clergy play an important role in the Orthodox Church. Without the clergy, there are no sacraments. The laity also play an important role. Without the laity, there are also no sacraments. A priest or bishop cannot celebrate the Divine Liturgy alone. Thus both the clergy and laity need one another, and they should work with a sense of synergy, or syndiakonia, united ministry. Each must respect the other. The clergy must respect and love the laity entrusted to their care. That is the role of the clergy, to care for the flock. The laity should respect and hopefully love their priest, the one who is working to guide them to salvation.
The last vestment the priest puts on is the pectoral cross, if he has the offikion or honor to wear one—this is reserved for the protopresbyters. As he puts on the cross, he says the words that Christ said in Mark 8:34, “If anyone would come after Me, let him deny himself, take up His cross and follow Me.” Before beginning the Divine Liturgy, the clergy of all three orders wash their hands, praying words of Psalm 26. This is a great prayer for all of us to offer once a day. It takes about 30 seconds which is the proper amount of time it should take to wash our hands. This is a helpful prayer to offer once a day as you wash yours.
I wash my hands in innocence, and go about Thy altar, O Lord, singing aloud a song of thanksgiving, and telling all Thy wondrous deeds. O Lord, I love the habitation of Thy house, and the place where Thy glory dwells. Sweep me not away with sinners, nor my life with bloodthirsty men, men in whose hands are evil devices, and whose right hands are full of bribes. But as for me, I walk in my integrity; redeem me and be gracious to me. My foot stands on level ground; in the great congregation I will bless the Lord. Psalm 26:6-12
The clergy pray for the laity. It is important for the laity to pray for the clergy. Psalm 133:1 says “Behold, how good and pleasant it is when brothers dwell in unity!” How good and pleasant it is for the church when clergy and laity work together, when there is trust, respect, and all work for the mutual goal of salvation and advancement of the Gospel!
