Bishop of the bishop Metropolitan. Political science

In 988, after the baptism of Russia, a special estate appeared in Orthodoxy - the clergy. One of the main clergymen in the church is the bishop. Who are bishops and why did they appear in the Orthodox Church? What merits give such a honorable title?

Those who read the New Testament know that at the very beginning of the Testament there is not a single mention of bishops in Christianity. Why? At the time of the formation of our faith, there was not only division on Orthodoxy, Catholicism and, especially, the most young denomination - Protestantism. In those days did not exist and the church hierarchy. Apostles, disciples of Christ went to teach all nations. Bishops that translated "Superior" called the head of the Christian community. Over time, the bishops became the third degree of priesthood, leading the presbyters and deacons. Interestingly, the rank of bishop exists in the Old Testament. The bishop in the first message of the Apostle Peter is the Jesus Christ himself - "our shower guard".

In the New Testament, the mention of the bishop is found in:

• Acts (Acts 20:28)
• Message to Philippians (Phil. 1: 1)
• First Message to Timothy (1T. 3: 2)
• Message to title (tit. 1: 7)
• First Message of Peter (1Pet. 2:25)

Gradually, the bishops began to receive other honorary titles:

• Archbishop;
• Metropolitan;
• Patriarch.

The first bishops received an important gift - the Apostolic Premium. Bishops also called bishops - senior hieres.

In the 20th century, a reformal movement began, which wanted to destroy the foundations in the Orthodox Church, including the Institute of Bishopath. The hierarchy of "updates" opposed traditions. They abandoned celibate for bishops, married, wore another vestment. This movement did not fit and did not have a sufficiently large number of followers.

In the modern Russian Orthodox church, the bishops are becoming more and more, and the dioceses are divided into smaller territories.

Who can become a bishop?

Immediately become a bishop - it is impossible. First you need to go through the whole way in the clergy hierarchy. Only the bishop cathedral can be applied to the bishops consisting of a minimum of two clergy. The bishop can be a clergyman who has special merits in front of God and the Church.

Now the church hierarchy looks like this:

1. Patriarch
2. Metropolitan
3. Bishop
4. a priest
5. Diacon

The bishop has several government degrees:

• Patriarch;
• Metropolitan;
• Archbishop;
• Exarch.

Functions of bishop

"Since the church should, according to the promise of Christ, to dwell to the fracture of the century, then the fullness of the government government, given from Christ the Apostles, should not end with their death, and remain in the church forever. Therefore, the apostles transferred their authority to the selected successors so that they continue in the Church are continuing and invariably. These persons who received the name of the bishops (επίσκοπος-accomplished), the apostles instructed the highest supervision and management (archpastry) in the founded Christian communities, is that the apostles could not always leave for themselves, being obliged to spread Christianity around the world.
Thus, the highest government government in the church in his own sense is assigned to the apostles bishops - their successors; Others of the hierarchy ranks are delivered only to the assistants of the bishop in church management; And other members of the clearing - service persons.

(C)
archpriest Vasily Pevtsov. Lectures for church law.

Bishop, having received the Apostolic Premium, has the right to fulfill all the sacraments of the church:

• Eucharist.
• Epiphany.
• Marriage sacrament.
• Grocery.
• Miropomanazing.
• Repentance.
• Priesthood.

It is a higher priest for temples in its region. Each bishop is responsible for a certain area, controls it, helps to solve complex questions.

Only the bishop has the right to sanctify Miro. Entry into the church, which is happening through baptism and worldware, is impossible without a bishop, with epochop, or a priest, whom the bishop appointed.

Bishop - an example for clergy and laity. For unworthy behavior, he can deprive Sana.

Since such ministry requires a complete impact of a person, only the monastic priest may apply for the role of a bishop. Celebrate bishops - a prerequisite.

Who is Metropolitan? What place does he take in the church hierarchy? What role are the Metropolitans played in the history of the Russian Orthodox Church?

Understand the church hierarchy is not easy. Moreover, much in the church constantly changed. Initially, there were no church ranks in Christianity, a small Jewish sect. Once there was only Christ and his disciples. We will try to figure out what they are engaged in the modern church of Metropolitan.

Who is Metropolitan

Metropolitan is the Episcopian title in the Russian Orthodox Church. Such a spiritual san belongs to the highest rank. The word "Metropolitan" comes from the word "metropolis", Metropolitan in translation from the Greek - the metropolitan man. The first official mention of this title refers to the document I of the Universal Cathedral (325 years). At the end of the 4th rules, it is written: "Approve that actions in each region applies to the Metropolitan."

Metropolitan not only had the right to convene the local cathedrals, but also turned out to be endowed with other important church powers.

• the right to supervise the church affairs of the whole area. This meant that without the permission of Metropolitan, bishops did not take significant decisions.
• the right to give sociable letters to individuals from a clearing from their dioceses (Litters Formatas);
• the right to appeal on the bishops from presbyters and clerics;
• the right to argue and dedicate, with the participation of other two or three bishops, newly elected to the bishop.

Metropolitans considered urban bishops, but he could also lead a greater province or a whole area. This is the honorary title. The head of Metropolitan in the Russian Church is considered only the Patriarch. Metropolitan is a big responsibility. Of course, this title existed not always.

Church hierarchy

The whole church hierarchy appeared not immediately. The church is a living organism, and everything developed according to their laws. In the "infancy" of the church there were no ranks. No wonder. Everyone was waiting for the speedy coming of Christ. He was talked as if he would soon appear again, and that's just known.

In those distant times in the Christian church there were only laity and apostles. The question of the church hierarchy was not acute, because Christians pursued, there were few of them, and they were all persecuted. The apostles were disciples of Christ, but the apostle is not a bishop and the title of the Apostle is not related to the hierarchy in the church. Pupils of the students of Christ, etc. appeared later. It took some time. There is a need to change in the device of the church. The number of followers of Christ grew and multiplied. The church also changed.

The Book of Acts suggests that he distributes his property (and so many did in those days), several widows began to be despised. So for the first time inside the church, and not from the external persecutors, a mess arose. It was then that the churches needed deacons - dedicated to God-fearing people who had to restore order, explain the flock, as the community should coexist. That is how the church hierarchy originated. In the future, she underwent many changes and in the modern world seems very difficult.

The hierarchy in the church now looks like this:

1. Patriarch
2. Metropolitan
3. Bishop
4. a priest
5. Diacon

Immediately become a metropolitan or bishop can not be. It is necessary to go all the way, starting with the diacon. The title of Metropolitan is obtained for special merits. It is not only a great honor, but also serious obligations.

First Metropolitan in Russia

Initially, in the Russian Orthodox Church, the title of Metropolitan was assigned only to the Primate.

Accurate data on who was the first Kiev Metropolitan was not preserved. From the XVI century it is believed that Mikhail I Syrianin became (perhaps he was from Syria or from Bulgaria). He was sent to the baptism of Prince Vladimir. In Kiev, he baptized local residents. Mitropolitan Mikhail was kept in the Tenty Church, but then were transferred to the Great Church of the Lavra.

Among our compatriots, Metropolitan Illarion (Rusin) became the first Metropolitan in 1051. The church glorified him as a saint. He became the author of the famous book "Words about the Law and Grace."

Metropolitans today

Today, Metropolitans continue to solve important issues of the Church. Above Metropolitan in the church hierarchy is only the Patriarch. Metropolitan wears a blue robe and a white hood with a cross, the clergy of less than high rank wears black hoods.

Metropolitans are headed by Metropolis, this title is also carrying the bishops of self-governing churches.

Among the modern Metropolitans, Metropolitan Hilarion (Alfeyev) became one of the most famous hierarchs "Theologian, church historian, composer and teacher, Chairman of the Department of External Church Relations of the Moscow Patriarchate, a permanent member of the Holy Synod, the author of Labor" Jesus Christ. Life and teaching. "

Orthodox Encyclopedic Dictionary

Bishop

(Greek - supervising) - the bishop, the chief shepherd of the diocese. It can make all the sacraments, including the sacrament of ordination in Diacon and in Ierhea.

Culturalology. Dictionary dictionary

Bishop

(greek. Episkopos) - In the Orthodox, Catholic, Anglican Churches, a higher spiritual person, head of the church-administrative territorial unit.

Dictionary Efremova

Bishop

1. m.
   1. A person who has a third degree of priesthood in the Orthodox Church, the highest after Diacon and Ierhea.
   2. A person who has the highest priestly san in some other Christian churches.

Dictionary of Ozhegov

EP. ANDSkop but, m. Higher spiritual face in Orthodox, Anglican, Catholic churches, head of the church district.

| arr. episcopal, Aya, OE.

Dictionary of Theological Terms (Myers)

Bishop

Bishop.

Word from the New Testament, Translation of Greek Episcopos. It is equally used with the words translated as "Presbyter" and "Pastor" and denotes the work of the pastor, which is superior to God's business.

encyclopedic Dictionary

Bishop

(Greek. Episkopos), in the Orthodox, Catholic, Anglican Church, the highest spiritual person, head of the church-administrative territorial unit (diocese, diocese). Hierarchical division of bishops (from 4th century): Patriarchs, Metropolitans (some of which has the title of archbishop) and the bishops actually.

Orthodox encyclopedia

Bishop

the clergyman of the highest, third, degree of priesthood, the bishop. Initially, the words "bishop" and "bishop" denoted the same thing. However, afterwards, when the bishops began to divide on the archbishopov, bishops, patriarchs and metropolitans, the word "bishop" began to designate the first, low, category from all listed.

Political Science: Dictionary-Directory

Bishop

(greek. Episkopos)

in the Orthodox, Catholic, Anglican Church, the highest spiritual person, head of the church-administrative territorial unit (diocese, diocene). Hierarchical division of bishops (from 4th century): Patriarchs, Metropolitans (some of which has the title of archbishop) and the bishops actually.

Etymological Dictionary of the Russian Language

Bishop

Old Russian - bishop.

Staroslavyanskoye - Bishop.

Greek - Episkopos (head of the Christian community).

The Word of Greek origin denotes the face of the Higher Priestly San in the Christian Church. The Russian language came to the XI century.

Derivative: Episcopian.

Westminster Dictionary of Theological Terms

Bishop

♦ (Eng Bishop)

(greek. Episkopos - Wardrite)

in New Testament It is used as synonym for the word "presbyter" (FLP. 1: 1). The term is used to name the chief priest of the region responsible for the leadership of church affairs. Later, the bishop began to carry out supervision of worship services in a separate geographical area.

Dictionary Ushakov

Bishop

ePI Skop., bishop, husband. (greek. Episkopos) ( church.). In the Orthodox Church - a person having a third so-called The degree of priesthood, the highest after Diacon and Ierhea. Bishops and archbishops are unofficially called bishops. The bishop, Metropolitan, Patriarch - various sans, positions of persons who have a bishop.

| The face having the highest priestly san in some dr. Christian churches.

Dictionary of church terms

Bishop

(greek. Superior, supervising) - the clergyman of the third, highest degree of priesthood, otherwise the bishop. Initially, the word "bishop" marked the bishop as such, regardless of the church-administrative situation (in this sense, it is used in the messages of St. Axt. Paul), subsequently, when the bishops began to differ in the bishops, archbishop, Metropolitans and Patriarchs, the word "bishop "It became like to mean the first category from the above and in the initial sense was replaced by the word" bishop ".

Biblical encyclopedia ARH. Nikifora

Bishop

(The guardian, warder) is one of the necessary degrees of the priesthood, the first and higher, since the bishop not only commits the sacraments, but it has the power and others by ordinacy to teach the gracious gift to perform. About the bishop power writes an AP. Pavel Titu: "In order for that, I left you in Crete, so that you trust the unpriced and put in all cities of the presbyters ..." (Tit 1: 5), and Timofey: "Hands are not imposed on anyone hurry ..." (1 Tim 5:22 ). From the history of the church, it is clear that Jacob, in the Roman - Lin, in the Antioch - Evodia, in the Smirnskaya - Polycarp, in Ephesian - Timofey, etc., was seen that the first bishop in the Jerusalem Church, in the Apocalypse of Ephesia, and Ave. in the Apocalypse of Epissea etc.) - ordination in the bishop in the Christian Orthodox Church, is performed by several bishops on the liturgy, before reading the apostle, with the imposition of a dismissed Gospel with letters on the chapter of the manushable.

Medieval world in terms, names and names

Bishop

(greek. Episkopos - Wardrift) - Christians, a priest of top church. Sana, the head of the diocese (diocese), having spiritual power over the clergy and the laity of his diocese. Senior bishops have the title of archbishop. The Institute of Bishops is known from the messages of the Apostle Paul, then they performed the functions of the host. leaders in Christians, communities. In II - III century Bishops became the main leaders of the communities, the church. They began to belong a monopoly in the creation issues, morality, the main role in the implementation of cult action. Even in the antiquity, the practice of election e. Local clergy and neighboring bishops. Intervention of secular authorities in this canonical. Practice, appointment E. The kings led in the XI-XII centuries. to the struggle for the investment between Rome. Dads and Germ, kings.

LIT: Rozhkov V. Essays on the history of the Roman Catholic Church. M., 1994; Fedosik V.L. Cyprian and antique Christianity. MN, 1991.

Orthodoxy. Dictionary dictionary

Bishop

(Greek. "Superior", "Writing")

the clergyman of the highest degree of priesthood, otherwise - bishop. Bishops can make all the sacraments and all church services, i.e. They belong to the right not only to make ordinary worship, but also to dedicate (hand-up) in clergy, as well as sanctifying the world and antimensus that priests cannot commit. Initially, the word "bishop" marked the highest degree of priesthood as such, regardless of the church-administrative situation (in this sense, it is used in the epistles of the Apostle Paul), subsequently, when church-administrative division arose on the bishops, archbishop, Metropolitans and Patriarchs, the word " The bishop "began to mean the first of the above categories and in the initial sense was replaced by the word" bishop ". According to the degree of priesthood, all bishops (bishops) are equal to each other.

Biblical Dictionary to the Russian Canon Bible

Bishop

eP'Sope ( greek. Elder, chamber, mentor) (Phil.1: 1; 1Tim.3: 1, 2; Tit. . From comparison Tit. 1: 5 and Tit. 1: 7 We see that the presbyter and the bishop have one purpose, although in the original the words are different - "elder" and "chamber". In 1Pet.2: 25 The word "bishop" (in the original) was translated by the "accommodation". Thus, it is obvious that the bishop (presbyter) is not the organizer and the boss, but a mentor and spiritual leader, authoritative and impended old man, pure and immaculate in his behavior and life. From the history of Christianity, it is known that the first bishops (presbyters) were such elders: in the Antioch Church - Equodia, in Smirnskaya - Polycarp, in Roman - Lin etc.not retreat from truth, and ready to give life for their faith and their "flock." Later, however, especially after the transformation of Christianity to the state religion, the bishops (presbyters) began to be delivered to a relatively young, elementary character. In this case, it is often referred to the example of Timothy. But Timofey was not presbyter, he was OM ( cm.). (cm. , )

Encyclopedia Brockhaus and Ephron

Bishop

(Έπίσκοπος - literally the ward, chamber) - in ancient Greece This name was political agents that Athens were sent to union states to monitor the fulfillment of allied contracts. In the Christian world, this name is learned by the third, the highest degree of the church hierarchy that combines the fullness of the apostolic power. Not only in the Holy Scripture, but also in the creations of the fathers of the Church of the II and III century, due to those who have not yet established the terminology, the name of the bishop is often digested by the presbyte, and sometimes (for example, Acts., I, 20) apostles and even (for example, I Peter ., II, 25) Jesus Christ himself; On the contrary, the presbyters are often referred to bishops and apostles. Undoubtedly, however, that the bishoprosis, as a special, the highest degree of the church hierarchy, was established even in the age of Apostolic. According to the blissful Jerome, the name of the bishop, in the special sense of the word, received the beginning after the riots in the Corinthian Church (about 60 g), which caused the messages of the Apostle Paul to Corinthians. In the message of the Roman Clement (6 9 g), the name E. is also used in the application and to presbyters. Ignatius Antioch († in 107) and Terertullian (about 200) use the name of the bishop in the current meaning of this word. Already in the so-called pastoral epistles of the Apostle Paul to Timothy and Titis, written in 65 and 66 years, the bishopling is clearly defined in all its essential features, with quite marked differences from his presbyterism, as well as from the apostle. It is presented here as a final act of the Correspondence of the Church, which expressed in the formation of local churches (Corinthian, Galatiuskaya, Thessalonian, Ephesian, Cretan), for which bishops were delivered, to supply their distinctive right, through ordination, presbyters and deacons. Unlike presbyters who managed communities under the direct observation of the apostles, E. are independent and authorized rulers of churches. From the apostles, on the other hand, they differ in that the vocation of the first was dispensation churches universe why they were given emergency gracious dating from the very beginning of Jesus Christ (onions, vi, 13), and the bishops designed to management churches Loan , given, through the apostles, only completeness of the graceful gifts of the sacrament priesthood. At the first moment of the history of the Church of the Apostle (for example, the Apostle Jacob in Jerusalem), first completely, and then mostly, they themselves sent the functions of the Episcopian Supervision and Presbyte ministry to the Church, having only deacons with him; They then established the degree of presbyters (about it is mentioned for the first time ten years after the establishment of deaconov; Acts, XIV, 23), and after all the bishops, as their deputies and successors in the local churches founded. These first bishops were quite independent in their actions, forming, under the supreme power of the apostles, one rank equal to each other of the highest representatives of churches. There was no strict demarcation of the bishopy at first. The focus of church management was first to Jerusalem (Acts, Xi, 22; XV, 2, 22; XXI, 17-19; Gal., II, 12, etc.). Later, the churches based directly by the apostles used special respect for the Judea. These churches borrow their names or from civilian district (for example, Asian churches), or from the district or province (for example, Macedonian churches), or from the Chief City of the district (for example, Thessalonian Church, Ephesus). Among the several bishops of the whole region, during the apostles, the bishop of its main city seems to be the main thing. So, leaving the Church of the Asian district, the apostle calls the shepherds of their main city - Ephesus, in order to teach the instructions for all the district shepherds; Wishing to give an order for the churches of Ahai, he drawn with the speech to the church of her main city, Corinth. The essential affiliation of the Episcopal Administration of the Apostolic is the existence of the Council of the Presbyters (πρεσβυέέέέοο), which, however, did not have a legislative or judicial and administrative authority itself, but was a deliberative and executive body of the Episcopal government. In the next century, the apostolic period of church history, each ethnographic variety, from the Greco-Roman Empire who became part of the Greco-Roman Empire, constitutes a separate local church, which has several episcopal districts consisting of the so-called parchik (παροικια) - the biscures of the smallest sizes, so Episcopia had not only in the main cities of the provinces, but also in small cities and even sometimes in minor settlements (see Diocese). The number of them, the farther, the more multiplied, as the number of Christians among one or another nation increases. At the end of the IV century, the cathedrals Laodician (rule 57) and Sardiykiy (Rule 6) was prohibited without special needs to multiply the number of bishops and put the bishops in small cities and villages. Although equal to each other, the bishops of each people give advantage of honor The first between us, which was considered first the senior provenation, later - the eldest in the importance of the city in which he baked (in church or in civil terms). Advantage chest Perfect in the advantage authorities : The Apostolic Rule (39th) assists the oldest bishop the right to observe the fact that the ruling activities of each bishop did not go beyond the limits of its Episcopal District, although at the same time and the primary bishop of the rules are prohibited from making any orders relating to the whole church of the Location , without the consent of all its bishops. So arose in the Church of the Institution: on the one hand - primary bishop (Primas), on the other hand, cathedrals, as the highest instance in the management of the local church, the prototype of which was given in the Apostolic of the Jerusalem Cathedral (in 51). In the primitive church, there was a width when delivering bishops. The people and Clearing of the Bishopia after the preliminary meeting were scheduled for a candidate for the limit-fledged department and represented his Cathedral of the Bishops of the region, who, at certificate in his good qualities, required by church regulations, devoted him to the bishops. This is the participation of Clear and Mijan in the election of E., the further, the more weakened. At the end of the 6th century, it was limited to the participation in the elections only the Cleary and the best citizens who elected three candidates and represented their metropolitan, to choose and decree of one of them. In the XII century The election of the bishops occurred at all without the participation of Miry and Clear, the Cathedral of some bishops, which chose three candidates and represented, for the final election of one of them, Metropolitan; When replacing the Department of Metropolitan - Patriarch; When replacing the Department of Patriarch - the Emperor.

In the Russian Church until the middle of the XV century. Metropolitans were elected in Constantinople. After the fall of Konstantinople, the Russian Metropolitans, and then the Patriarchs, were elected by the Cathedral of Russian shepherds in the order that was respected in Constantinople. Election bishop At the deferred period, it was dependent on the Metropolitan with the Cathedral and the Deputy Prince. In Novgorod, the election of "Vladyka" was the case of the Winger and the highest clergy of the city: the final choice of three candidates chosen by the veche was made by lot. Since the approval in Russia, unifailing, all the bishops are elected by the highest church of the authorities (before - by the cathedrals, chaired by Metropolitan or Patriarch, now - San. Synod) and are approved by the highest power. The memory of the participation of Clear and Miyars existing in primitive ancientity in the election of E. Deliel lives in the existing rank of bishop dedication, namely, in three-star singing (the people depicting during worship) words: Axios, that is, worthy (elected - episcoputics).

Episcopal power, as it is destined in St. Scripture and initial, basic, canons of the Church, in antiquity has always been the subject of particularly caring security from the Church. "Without bishop, neither the presbyter nor the deacon do nothing do anything." "Without E. No Church." "Who is not with E., he is not with Christ." Later, E. Over the name of the chiefs of the Church - Principes Ecclesiae, άρχοντες έκκλησιών. After Christianity received the patronage of secular power, different rights E. And their mutual relationships begin to occupy a lot of space in the Cathedral Resolutions. Detailed regulation of hierarchical relations was absolutely necessary, due to a significant number of bishops and crushing of the dioceses. From the initial, church communal, forms, when E. Manages Episcopias Otually, extensively using the promotion of not only the Council of the Presbyters, but also the Patos itself, there is little grave a complex organization in which the power of E. is furnished by a whole system of bureaucratic posts and institutions ( "Economy" and "Great Economy", "Skvophilax" and "Great Skvophilks", "Hartofilax", "Great Hartofilax", etc.). This low-time (Byzantine) form of church governance (in Russia) has changed to the episcopal-consistorial, in which the initial image of E., as it is destined in the epistles of the apostolic and clarified in the subsequent canonical resolutions of the Councils of the Universal and Loan, is stored impatiently.

The development of the external hierarchical system of the whole church was committed, from ancient times, in the following forms. The aforementioned paraborn E., if they received their advantages of honor and power, because they were bishops of the main regional cities called, in civil administrative language, metropolis, received the title of Metropolitan, who, in the opinion of some, was herself only from the time of the Nicene Cathedral (Professor N. Zaozersky), in the opinion of others (Professor N. Suvorov, Following an anonymous author of the article "Orthodox Interlocutor", 1858: "Review of the forms of the Location of the Location") is much earlier. There is no doubt that those rights and advantages that were connected with this title were inherent in some Regional E. still in the III century. Cyprian, except Carthagen, considered his authority of numidia and both Mauritania; Irina Lyon was the regional hierarch of the whole Gaul; Bishops Alexandria managed churches of Egypt, Libya and Pentapol. E. Efessky had a local importance to the churches of Naiazia, Caesarian - in Palestinian, Roman - in Western. The 1st Ecumenical Cathedral The name of Metropolitans was worried by E. Rome, Antioch, Alexandria and Caesarea, insufficiently distinguished by the limits of their regions, which not earlier as the 2nd Ecumenical Cathedral were timed to civil-administrative division of the Greco-Roman Empire. Metropolitan benefits of honor (but not the authorities) were also learned by E. of the new capital - Constantinople. To coordinate the rights of metropolitans of different categories (Metropolitans of dioceses and Metropolitans of Diocesees), the Second Universal Cathedral has identified important church cases in each region to solve the cathedral of all E. region. Metropolitan rights were as follows: 1) He watched the church order of the Province and for the timely replacement of vacant Episcopian departments in it and managed the recent things before election.; When elected, they made ordination along with E. region; 2) convened local cathedrals and chaired them; 3) received complaints and denunciations on E. region and set the order of the court over them; Attached appeals to the Bishops' court, even on a solution of several E.; 4) E. Regions could not be taken anything important without his consent and had to take his name in their prayers; 5) he had the right to visit and review all the bishops of his field; 6) none of the spiritual persons without a preliminary diploma for his signature had the right to appear to the yard; 7) He declared the royal regulations on church affairs in his field. At the same time, the power of Metropolitan had limitations: he did not have to extend his claims further limits of his field; In cases concerning the whole area, he could not do anything without the consent of the Cathedral E. the area on which, in the case of disagreement, things were decided not by his voice, but by a majority of votes; He could not judge E. Without the cathedral, he himself was and deliver, and judged his cathedral e.; His sentences, at least they were decided together with the cathedral, were subject to appeals to the greater regional cattle (later - to Patriarch). In addition to E. The main cities, the will of the emperor in the title of Metropolitan were erected by E. and small cities, although this title was only the title. When, with a new administrative division of the Greco-Roman Empire (under Konstantin, the main cities of the region became the capitals of Diocesees, E. of these capitals who had power over other E. whole diocene, received, except the title of Metropolitan archbishop. If the Diocese was a few subordinate archbishop of Metropolitans, in front of which he had the benefits of place and honor, he was called exarcha (Western canonists - Primas Dioceseos). Finally, when the influence of the exam (see) on the course of church affairs in the Diocese, who first had the nature of custom, developed to the degree of law, the Ecumenical Cathedrals approved the total church power over the oldest Metropolitans of the Diostez and created a new highest degree of hierarchy - Patriarchast. During the Second Universal Cathedral, the title of Patriarch was only an honorable name. Final Exarfs turned to Patriarchs, i.e. they received the power of the day and in the last instance to solve all the church affairs of the whole district, not earlier as on the Chalkidon Cathedral, in 451. This cathedral not installed In any particular rule, neither the title nor Sana Patriarch - but he used this title, and since then has entered the custom in the church to title the name of Patriarch five hierarchs, combining the rights of the highest church-government jurisdiction. Whatever the title, however, nor nam E. - Archbishop, Metropolitan, Exarm, Patriarch, etc. - and no matter how much his civil position was modified, the initial Dogmatic The doctrine of him, as a representative of the highest, third degree of the church hierarchy, remains unchanged. When election and dedication, it is invariably respected by the rules decided on this subject in ancient church canons. According to 12 Rules of the VI of the Ecumenical Cathedral, it must be celianized, although it does not mean that he must necessarily deviate into a monk (which, however, entered the custom from a long time). A special right and post of Episcopal Sana is the right to handraffer in Deacon, presbyters and E., deliver to the lower positions of the Cleary, consecrate St. Miro to commit the sacrament of world-formation, sanctify temples, with the imposition of relics, and antimensions. E. authorities are subordinate to all members of the church, which are constantly or temporarily within its bishopia, all the institutions of the Orthodox Church, spiritual and educational institutions and church-parish schools, partly and schools of other departments, Diocese monasteries (with the exception of the so-called Stavropigial), fraternity and Church-parish guardianship. The diocesan bishop issues the priests and deacons due to the certificates; Takes out or permits to take a monasticism; Allows the construction of churches in villages and cities (except for the capitals) and the restructuring of the temples of the temples, with the exception of the ancients (which can be renewable only with permission and with the participation of the Imperial Archaeological Commission), the device of house temples (except for the capitals), prayer houses and chapels. Moving E. From one diocese to another is not done otherwise as on the initiative of Holy Synod; According to 14 and 15, the rules of the apostolic, ask for the very E. forbidden.

Cf. prof. N. Zaozersky, "On the sacred and governmental authorities and on the forms of the device of the Orthodox Church" (M., 1891); prof. N. Barsova, "On the time of the institution of the hierarchy in the church" (in the magazine "Vera and Mesum", 1888); A. S. Pavlova, "On the participation of Miry in the Church Affairs" (Kazan, 1866); "Device of the Church Hierarchy" and "Review of Ancient Forms of the Local Church Administration" (in the journal "Orthodox interlocutor", 1858); "On the degree of priesthood" and "the origin of the New Testament Hierarchy" ("Orthodox Interlocutor", 1868).

N. . Bars.

Offers with the word "bishop"

Returning to Yermolin, by the decision of the former Bishop of Amvrosia, who in favor of favor, the arrival was transformed into a monastery, but there was no less from this.

He leaves the idea of \u200b\u200ba hippon bishop without much attention

[Greek. ἐπίσκοπος], the highest of the 3-minded degrees of the priesthood in the Urty. Churches, existing in Catholic. and non-Fidonian churches that preserve the Apostolic Premium (as well as in those Protestant. Communities, which recognize the bishop ministry). E. is a carrier of the highest grace of priesthood. The ministry of E. accommodates the fullness of the apostolic power. E. He acts as the main teacher of the local church for both the laity and for Cleary (the message of the Patriarchs of the East-Cafe Church of the Orthodox. Belief. 10 // Dogmatic Messages of Orthodox. Hierarchs of the XVII-XIX centuries. About orthos. Faith. M., 1900. Serg. P., 1995r. P. 157-163; Wed: Drone 19). By grace of St. Spirit, E. belongs to the right to head the commitment of the sacraments of the Church. Only E. can do orders: according to SVT. Epiphany of Cyprus, "Chin Bishops is preferably appointed for the birth of fathers, for it belongs to multiply in the church of the spiritual fathers" (Epiph. Adv. Haer. 75 (45). 4). Only E. can consecrate the world (in Sovr. Orthodox. The traditions of Miro is not consecrated by any E., but the head of the local, autonomous or aftraction church) - t. Oh., Entry into the church, which is happening through baptism and worldware, is impossible without E. Whoever performed the world-building - E. or the priest. The sacrament of the Eucharist is also performed either by E. himself, or the priest, whom E. determines to serve in a particular temple (Wed: "Only that Eucharist should be honored, which is performed by the bishop or to whom he will provide this" - IGN. EP. AD SMYRN. 8; "We believe that this is the sacrament of St. Eucharist is not accomplished by all, and one only with a pious jewelery who received a priesthood from a pious and legal bishop" - the message of the Patriarchs of the East-Cafe Church of the Orthodox. Vera 17 // Dogmatic Messages. P. 176-182). In ultimate. Traditions This requirement is also expressed in the ban to make the Eucharist without consecrated and signed by E. Antimony. E. belongs to the power of supervision and trial over local elbows. He entrusted to the management of church property. Without his participation or blessing, nothing can be performed at the local church (see also Art. Power).

Name "E." in pre-Christian traditions

Literally Greek. The word ἐπίσκοπος is translated as a "chamber" or "supervising".

In antique monuments

this word is found in different values \u200b\u200band contexts, and it is not used in relation to the pagan priests (although some ἐπίσκοποι is mentioned in the list of servants at the Church of Apollo Rhodes - Cig. XII 1. 731, and Plutarch calls the Great Pontif (Pontifex Maximus) in Rome Superior over the saints ", i.e. Vestzakov - Plut. Vitae. Num. 9; In both cases, however, the word" bishop "does not have immediate priced connotations). In V c. To R. X. This word was called state. Employees headed by money collection (ARISTOPH. AV. 1021-1057), and inspectors in the Athenian Sea Union (Cig. I 10, 11). Most often, "bishops" in Greco-Rome. The world was called different kinds of supervising: for the conquered territories (Appian. Hist. Rom. XII (Mithridatica). 48), for slaves (PFREIB. 8. 11), for construction work (Plut. Vitae. Pericl. 13), for trade in markets (Plat. Leg. 8. 849A) and so on. Plato, telling about the ideal GOV management, mentions those who need to oversee the compliance with laws (νομοφύλακες ἐπίσκοποι - plat. Leg. 6. 762D; that such functions carried out a special advice in Athens, see: Plut. Vitae. SOLON. 19). The word ἐπίσκοπος and the form close to it are often used in relation to the pagan gods (Pindar. Olymp. 14. 5; Aeschyl. Sept. C. Theb. 271; Cornut. Theol. Graec. 16, 20, 22, 27, 30 , 32; Plat. Leg. 4. 717D; Plut. Vitae. Camill. 5). Greek. The word was already in I century. R. X. borrowed by the Romans and is often found in Lat. transcription (CICERO. EP. AD ATIC. 7. 11. 5; CIL. 5. 2. 7914, 7870; DIG. 50. 4. 18. 7).

In the Old Testament and Literature of the Epoch of the Second Temple

In vz The priests are mentioned once, which are called "warders", or "accommodity" (,), under the Jerusalem Church (Ier 20. 1; 29. \u200b\u200b26) and commanded over Dr. Priests and Levites (No. 11-22; 12 . 42). The same name is found in relation to Egypt. and Persian. Officials (Gen. 41. 34; ESF 2. 3). In court 9. 28 holds the position at the head of the city government (Wed: Neven 11. 9), and in 4 Tsar 25. 19 and Ier 52. 25 The so-called eunuchs standing at the head of the troops. In all these cases, we are talking about the ministry similar to those who are known for the Greek Rome. Sources and existed in Persian. Empire (taking into account the close contacts of the Greeks with Persians, it can be assumed that they borrowed some methods and the Persian Management Institutes). Probably loved by the value to Heb. is Aram. Expression in 1 ride 7. 14, which can be translated as "sent to perform the responsibilities of the inspector" (in Sin. Pen.- "to observe the Jew and Jerusalem"; Wed. Greek. Translation Semit. Words in 2 Ride 8. 12; more .: Steiner Rc The Athenian Empire, And The Meaning of In Ezra 7. 14 // JBL. 2001. Vol. 120. N 4. P. 623-646).

To identify the origins of the bishop ministry, the kumran has a certain value. Finds, in the reasons mentioned (), that is, "the one who oversees [for anything]" (1Qs 6. 11-12, 19-20). Its main functions were: adoption in the community of new members (4Qd 5 i 14; CD 13. 13; 15. 8, 11, 14), concern for finance and trade (1Qs 6. 20; CD 13. 16; 14. 13) , as well as the Court (CD 9. 18, 19, 22; 14. 11-12; 4QDA 11. 16; 4Q477). S. Shehter, who found a Damascus document in the Cairo Geniza, believed that it was an analogue of Rome. The censor appeared in the Jewish world only in Rome. Epoch (Schechter S., Ed. Fragments of Zadokite Work. Camb., 1910. P. XXIII. NOT. 41). He was supported by R. Charlz. However, E. Meyer acted against (see: Thiering. 1981). In addition to influence from civilian institutions in this case, the choice of "Cumranits" of this name was influenced by the prophetic images of IP 40. 11 and Yiez 34. 12. In addition, among the Nabatean inscriptions found in Gebel Monia's sanctuary (Sinai) The list of priests also meets the word (). According to the most common hypothesis, in this case we are talking about the miner, visiting the sacrificial animals (Wed: Mischna Tamid 3. 4; Arak. 2. 5; Babylonian Talmud. Ketuvim. 106a; Jerusalem Talmud. Shekelim. 4. 2. 48A) .

With the centralization of the church management in the III-IV centuries. Those E., who headed Metropolis, that is, the main dioceses in the districts from several. Episcopians, received titles of Metropolitans, and E. Even larger church centers - the titles of Archbishopov, Dad, he saw the Patriarchs (in the later era, the assignment of E. Titula Archbishop and Metropolitan began to be used as one of the church awards, not necessarily associated with special status He headed by E. Diocese). From the III-IV centuries. And then, the activities of E. was regulated in detail by church legislation (as well as in a number of cases secular - so, for example, the visant. Legislation considered the bishopath as an integral part of the Higher Management Apparatus Rome. Empire). From the same time, the descriptions and prayers of supplies in E is preserved

Theories of the origin of the Episcopal ministry

The scientific and critical theories of the origin of the bishopath have long developed in line with Protestant. The traditions for which the opposition of "fellow ministry" (charisma) and the "hierarchical rank" in the early church are characteristic. At the same time, the bishopath was considered largely as the establishment of Catholic. Churches. Starting with the con. XIX century MN. Scientists have tried to identify some kind of "training" (Vorkatholische; see: Hilgenfeld A. Die Vorkatholische Verfassung Der Christengemeinde Außer Palästina // ZWTH. 1890. BD. 33. S. 223-245) The stage of the development of church ministries in order to prove that The bishop administration of the Church is neither the Lord nor the apostolic establishment, which means can be abolished.

The revival of interest in the history of the origin of the Episcopian ministry in con. XIX century It was caused by the discovery and publication of Didach, as well as other Liturgico-canonical monuments of the early church. A wide discussion was caused by the work of E. Hatch (Hatch E. The Organization of the Early Christian Churches. L., 1881), translated on it. tongue A. von Garnaka. According to the Hatch theory, the name and function of E. were borrowed from Greek Rome. The pagan world, since it was originally a function of E. was only the management of property of Christ. communities. However, this assumption was rejected, because in 1 Peter 2. 25 E. called Christ, and in the message Schchmch. Ignatia Magnesians (3. 1) - God himself.

The greatest influence throughout the XX century. Enjoyed the theory of him. Lawyer R. Zome (Sohm R. Kirchenrecht. LPZ.; Münch., 1892. 2 BDE.), According to K-Roy initially charismatic Christ. Communities, alien legal regulation of life, gradually degraded to the Legalistic Institutions. Zom also postulated duality in the dispensation of churches already in the apostolic era: based ap. Pavlom communities, driven by Charismatics, in his opinion, opposed the communities arranged on the model of the synagogue, headed by the "elders" (presbyters). E., according to Zome, initially answered only for the commission of the Eucharist and managed the property of the Church. Although against the theory of zoma immediately spoke several. scientists (eg: Batiffol P. L "Église Naissante et Le Catholicism. P., 1909), his work was translated into MN. Languages \u200b\u200b(including on Rus. Language; Critical Zoma's work review wrote N. A . Zaozersky - On the essence of church law // BV. 1908. T. 3. No. 10. P. 312-338; No. 12. P. 565-577; 1910. T. 1. No. 4. P. 597-613; 1911. T. 1. No. 1. P. 63-103) and received widespread recognition. In the XX century. Zoma The theory picked up scientists H. von Campenhausen (Campenhausen H., von. Kirchliches AMT und Geistliche Vollmacht in Den Ersten Drei Jahrhunderten. Tüb., 19632), E. Kesemann, K. Keretheng, etc. (see Sat.: Das Kirchliche AMT Im Neuen Testament / Hrsg. K. kertelge. Darmstadt, 1977).

The theory of Garnaca became some alternative to the goggles of the zoma, which argued that in the early church there were simultaneously 2 methods of management - charismatically-relig. and administrative economic. If the representatives of the 1st type (apostles, the prophets, teachers) were delivered by God for the whole church, the representatives of the 2nd (bishops and deacons) were elected by local communities and served only the needs of the local church (Harnack A. Enttehung und Entwickelung Der Kirchenverfassung Und des kirchenrechts. LPZ., 1910). Dr. An important feature of Garnaka is that the formation of the bishopath was associated with the transition of churches from the wandering apostles, prophets and teachers to the bishops remaining in one place. The theory of Garnaka divided, in particular, A. P. Lebedev (the clergy of the ancient Ecumenical Church: from the time of the apostolic to the IX century: East. Essays. M., 1905).

The abandonment of the tough opposition of Jewish and Greek Rome. The origins of the bishop ministry contributed to the detection in Kumran. Texts of mention of institutions similar to Christian. Although some researchers (for example, I. Iermias, B. Rayka; See also: Thiering. 1981) recognized a direct connection between Christ. E. and their alleged kumran. Prototypes, most scientists refused their direct identification on the grounds that, in this case, such ministry in the church would have made first of all in the Palestine region, where Essei lived, and not in Greek. World (FitzMyer J. Jewish Christianity in Acts in the Light of the Qumran Scrolls // Idem. Essays on the semitic background of the new testament. L., 1971. P. 271-303).

At the same time, dominance in the biblical of the XX century. Protestant. Scientists led to the consolidation of template ideas about the device of the early church. T.N. Early tappingity was considered exclusively as a negative phenomenon associated with the growth of the church institutionalization, and church miners were displayed mainly from the synagogo unit (see, for example: Dann J. Unity and diversity in the NZ: Per. from English, 1997).

To Protestant. The theories were inclined and some Catholic., as well as righteous. Scientists. In particular, the prot. Nikolai Afanasyev was very much based on the works of Garnak and Zom. Recognizing that "the bishop onto the church is needed: his ministry is not a product of the historical development of the church device, but it rests in the very basics of the Church," he denied the reality of continuity between the apostles and E., believing that E. was initially equal to the presbyte, More precisely, he was just the oldest presbyter, which was headed by the Eucharistic Assembly ( Afanasyev N. N., prot. Church of the Holy Spirit. P., 1971).

Attempt to reconcile Protestant. and Catholic. Views at the episcopate took EP. Reimond Brown, who proposed to distinguish between the episcopal ministry and episcopal functions in the early church: in his opinion, the absence in K.L. Earlist. The community of the Episcopal ministry did not mean the lack of those who carried out the functions of E. (Brown R. Episkopê and Episkopos: The New Testament Evidence // Theological Studies. Baltimore, 1980. Vol. 41. P. 322-338).

Another theory was put forward by R. A. Campbell (Campbell R. A. The Elders: Seniority within Earliest Christianity. Edinb., 1994), which used as a basic model for analyzing the device, an early christ. Communities model ancient "household". He pointed out that Christ. Presbyters, like the elders in other traditions, were originally not a hierarchical degree, but a group of authoritative persons, senior in age and the greatest possibleness of appeal to Christianity. Campbell, Intenuing the texts of Dean 14. 23; 20. 17-38; 1 FES 5. 12; Rome 12. 8; 16. 2; 1 Cor 16. 16; FLP 1. 1, refers them to the "elders". T. about. Bishops and presbyters, in his opinion, should be considered as synonymous names of the same ministry, but at the same time the 1st indicates functions, and the 2nd - on the status. According to Campbell, the bishop ministry arose first. His prototype was Cumran. communities. In the 1st Christ. Generation, when the church was still small, the name "Presbyter", or "elder", in principle could not be used. But in the 2nd generation Christians E. became inevitably elementary from the elders, i.e. the oldest Christians (Wed: 1 Tim 3. 15). The elders were not "appointed" to the ministry, but were elected by the majority of communities on the basis of their reputation and personal qualities. The predominant mention of the NZ names of church ministries in MN. Then says that this is the leaders of small "homely" churches in a particular area, and not about E. a whole city. A single bishop began to be elected only in major cities, where there was several. Communities, in order to avoid conflicts between them and to coordinate their activities. The development of the Episcopal ministry, according to Campbell, occurred in the 3 stages: the "Household" stage, when the apostles were still actively acted and there were no presbyters (elders) (presented in the 1st Epistle to thesalonians and the 1st Message to Corinthians); The stage of a large "community", when E. began to be elected from among the presbyters (presented in the CN. Acts of St. Apostles and in the 1st Epistle Ap. Peter); "Urban" stage, when E. for several appear. "Home" churches of the city (presented in the 1st Message to Timothy and in the message to the title).

T. about. The presbyte ministry is secondary in relation to the Episcopian, which has an apostolic origin. Since initially church communities were based and managed by the apostles, which came from large centers (Antioch, Jerusalem, etc.) and then returned back, to conduct cases in the community during their absence, they left the workers who solved current issues and including Cash community. Numerical growth of Christians and multiplying the number of communities in one area, as well as the spread of heresies and persecution led to the fact that remote management of communities became difficult. For this reason, the apostles began to transmit all the power to their representatives, to-rye afterwards. Began to be delivered on the ground, and not apply to the apostles. Further in the hands of E. crossed and liturgical functions.

A. A. Tkachenko

Status and canonical powers E.

According to Urty. Church right, E. As the highest representative of the church power in the Diocese managed by him possesses a number of adm. (managerial), liturgical and pastoral powers carried out by him personally or delegated to other officials. The right also regulates the procedure for the election procedure (appointment) E. to the position of diocesan bishop and liberation from this position; material support E.; Features of church-legal responsibility E. These elements of the legal status of E. have undergone long historical development.

Management powers E. In the canonical rules, etc. Monuments of church law have never been listed in an exhaustive manner. As a rule, the vaguely wide wording (E. must manage the diocese "with diligence", "disassemble all cases with reasoning" (Antioch 9), "Unfair to be with church affairs" (AP 81); Clearyts "without will bishop do not commit "(AP 39)) are combined with an indication of the specific rights and obligations of E. (E. issues the clerics to the clerics (Trul 17), gives permission to create MON-RA (Trul 49) and so on.). This suggests that the church power E. on the territory of his diocese, according to the canons, almost unlimited. All clerics and monastic dioceses, all parishes and monasters (except Stavropigial), charitable, educational, etc. Diocesan institutions; E. Manages church property, makes a trial of church offenses and appoints penalties.

Under E. before IV. There was a collegial body from priests - Presbyterium (IGN. EP. AD EPH. 2, 4, 20; IDEM. EP. ad Magn. 2, 13; Idem. Ep. ad TRALL. 2, 7, 13; IDEM. EP. AD Philad. 4, 5, 7; IDEM. EP. Ad SMYRN. 12; IOAN. ChrySost. De Sacerd. III 15) with advisory functions. At the same time, catechization and generally the teaching of the people remained the prerogative of E.; The appointment of Epityimia and the adoption of sinners to communicate with the church was also carried out by E. (Botte. 1956. P. 5-13). In the future, with E. almost always there were various officials (economy, notary, Hartofilax, etc.) and organs (office, orders, diocesses, etc.) with general or special competence on the management of diocesan affairs. However, they were all completely subordinated to E. and did not constitute an independent "government branch" in the diocese.

With IV century In the context of the Christianization of the Roman Empire, the status of E. fundamentally changes. In addition to the purely church power E. acquires in accordance with the state. legislation a number of administrative powers related to the maintenance of urban improvement, monitoring local officials, etc. (Rebillard, Sotinel. 1998). E. also receives the right to exercise legal proceedings in civil cases if the parties express the appropriate desire; So the Institute of the Episcopal Court arises (Episcopalis Audientia). Double, church-secular, competence E. was characteristic of all states, where Christianity recognized the state. religion. She was most brightly manifested in the Epoch of the Middle Ages, when, on the one hand, administered by E. and subordinates to him were proceedings on family and hereditary cases (in late Byzantium, and then in other countries), the management of higher education (in Zap. Europe), control in the field of trade, measures and scales (eg, in Novgorod), etc., and, with other parties, E. was often a senory (Pennington. 1999. SP. 231, 234) and as such He possessed unlimited secular power within its possessions.

In the Russian Empire in the XVIII - beginning. XX century The sole power E. was partially limited by creating an advisory body at the diocesan level - spiritual consistory. Secretary of the Consistory, unlike its members, was a layman and obeyed the Ober Prosecutor of the Holy Governing Synod; t. Oh., Ober-Prosecutor could carry out control over the activities of E.

The legal status of E. has changed in Russia as a result of the arrival of the Bolsheviks. Based on the decree of the SNK RSFSR from January 23. 1918 "On the separation of the church from the state and school from the church" E. lost all powers of a secular character, as well as the right to receive material content from the state. From this point on, E.'s power acquires exclusively intracerer, which it had in the I-III centuries. The procedure for the implementation of this power undergoes some changes compared with the previous period. On the Local Cathedral of the Orthodox Russian Church of 1917-1918. The definition of "diocesan administration" was adopted, instead of the considerations of diocesan councils and diocesan courts, members of the reasons were to be elected by the Diocesan Assembly from the number of clerics and laity (the influence of these bodies, however, was limited to leaving E. Rights to approve any solutions ). The implementation of the norms of this definition, however, it turned out to be impossible in view of the early persecution of the church. In the future, there was a significant strengthening of power E.: In accordance with the "Regulations on the Office of the Russian Orthodox Church" 1945 (paragraph 26, 27), he was able to exercise his powers alone or with the help of the Diocesan Council - the deliberative body, fully controlled by E. The Institute of Diocesan Meetings was restored by the "Charter on the Office of the Russian Orthodox Church" 1988 (ch. 7), where the norms were also held on the mandatory creation of the Diocesan Council and the partial election of its members. In addition, the formation of executive bodies with Eh: Diocesan Management and "other diocesan institutions" was provided. These norms are generally preserved in the "Charter of the Russian Orthodox Church", adopted by the 2000 Cathedral of 2000 (Section 10). It is equally set out in both the charters and the rule that without the consent of E., no solution of the diocesal control bodies cannot be carried out. An important feature of the current charter is the presence of section in it. 7 (about the Church Court), according to Kyoma, E. must exercise its judicial power with the help of a special authority - the Diocesan Court. In accordance with the "Regulations on the Church Court of the Russian Orthodox Church" (Moscow Patriarchate), adopted by the Bishops' Cathedral of the Russian ROC 2008, E. belongs to the authority to create a diocesan court (Art. 23. 1), to approve its decisions (Art. 47. 1- 3), and also independently make decisions on cases of church offenses in case these cases do not require research (art. 3. 2).

In the present Time management powers E. In the RPCs are regulated mainly in Section. 10 charter of the ROC 2000 (paragraph 12, 13, 16-19). By performing law-conducting function, E. publishes subtitual ("executive and administrative") acts on any issues of the life and activities of the Diocese (for example, provisions on diocesan institutions). E. Decides issues arising from the conclusion and termination of church marriage. E. Also has the right in an extrajudicial procedure to apply church sanctions to the Clearyts and Miryans (up to respectively temporary prohibition in clergy and temporary excommunication from church communication). The main part of the powerful powers of E. belongs to the executive (ADM) and controlling. In particular, E. appoints to church posts of clerics (including rebels of parishes and parish priests) and employees of diocesan institutions, approves the composition of the parish meetings and candidas of the chairmen of the parish councils and auditing commissions of parishes, blesses the monastic posts, submits for the approval of Holy. Synod of the rectors of spiritual educational institutions, rebels (prisons) and governors of the Mon-Rey Diocesan subordination. E. convenes the Diocesan Assembly and the Diocese Council and presides on them, possessing the right of the veto on the decisions of the Diocesan Assembly (with the transfer of the corresponding issue for consideration of the bias. Synod). He gives a blessing for the establishment of new parishes, the construction and repair of temples, prayer houses and chapels, sends to Holy. Synod representing the opening of Mon-Rey and spiritual educational institutions. E. Approves civil statutes of parishes, mon-ray and other canonical units included in the diocese; The parish meetings convenes and approve of their protocols, as well as reports of parish councils and reports of auditing commissions of parishes. E. acts on behalf of the ROC in relations with the state authorities. The authorities on issues relating to his diocese, including the refund of the dioceses of the temples and others of church property. It determines the order of ownership, use and disposal of the property of the Diocese; Directly manages this property and financial resources of the diocese, represents a diocese as a legal entity in civil law. E. Conducts control and supervision of the religion., ADM. and financial activities of diocesan institutions, mon-rey of diocesan subordination, educational institutions, parishes, etc. Diocese units, for the activities of the Diocese clerics, for the right departure of worship, etc. He has the right to take a clergy from other dioceses in his diocese of his diocese in the presence of holidays, as well as let the clergymen in other dioceses, providing their personal affairs and vacation certificates upon request. The competence of E. includes the leadership of the charitable activity of the diocese, the adoption of measures to improve the educational level of the clergy, the awarding of cleric and laity by church awards (or the presentation of petitions about the award of the Patriarch of Moscow and All Russia) and others. List of powers E. remains open: in addition to all of the above, he Also "cares about the satisfaction of other church needs" (Charter of the ROC, 2000. x 18th7). E. is obliged to annually represent the Patriarch of Moscow and All Russia report on the established form about the religion., ADM. and the financial state of the diocese and about their activities.

From the moment of the emergence of the bishopath, the most important liturgical authority, distinguishing E. from the presbyter, was the right to commit ordinations (including to handust the new E.). Dr. The specific powers of E. in the liturgical sphere are the supply of church believers, the consecration of St. Peace, sanctification of temples and antimons. In addition, the privilege of E. is the solemn ("bishine bishine") the commission of worship services, in which he participates in the other (see Art. Bishops' service). Pastoral powers E. related ch. arr. With concern about the storage of Christ. faith, Christ. morality and piety in the diocese. In particular, E. has the right to handle the Archpastric messages to Clear and the Mijanams of its Diocese, supervising the state of the church preaching (Charter of the ROC, 2000. x 15, 18a, h). In the present Time in the absence of censorship in the ROC there was a practice of an officer. Blessing E. Relig editions. lit-ry.

The basis for the elections of the new E. is one of the legal facts defined by the K-Polish Cathedral of 861: Death of E., previously managed by this diocese; His condemnation to the deprivation of Sana for church offenses; voluntary refusal to control the diocese; The absence of it in the diocese for 6 months without valid reasons (dvker. 16). In the present Time to this list also includes the movement of the former E. in other dioceses to solve the highest church power.

Requirements for the candidate in E.

Were formulated yet. Paul (1 Tim 3. 2-7; Tit 1. 7-9). They reduce the fact that the candidate must have an impeccable moral appearance, sufficient theological knowledge, good reputation (including among the "external"), to be unity and do not belong to the number of recently baptized. In the course of the historical development of church law, these requirements of several. changed and expanded. So, age qualifications were introduced for candidates. In the first centuries of Christianity, he was 50 years old (Const. Ap. II 1), under JUTNIANYAN was reduced to 35 (Novell. Just. 123. 1), and then up to 30 years (Ibid. 137. 2). The last rate entered Vasiliki (Basilic. III 1. 7). In the future, the minimum age necessary for election in E., hesitated from 30 to 40 years (see the data for the XIX W: Nicodemus [Milash], EP. Right. P. 361. Note. 3). In the present Time, for example, in the Eldelle Orthodox Church, it is 30 years old (see: Θεόδορος, Κοτσώνης. 1964. Στ. 785), in the ROC - also 30 years (Charter of the ROC, 2000. x 10). Significantly changed requirements for the family position Bud. E. If in the IV century. MN. E. was elected from married people who continued to lead a family life after ordination and had children, then to V c. Preference begins to be given to indemcable candidates, including monks. Imp. sv. Justinian I law consuming the custom of celibacy E. and found that only a person who is not married and having children (CJ. I 3. 47 (48)) may become a candidate in E.. At the same time, it was recommended to elect in E. monks (Novell. Just. 6. 1. 7). The Trill's Cathedral confirmed the obligation of celibacy E. (Drone 12), which was sometimes interpreted as the prescription to elect in the bishops of only monastic (see, for example: John (Sokolov). 1863. P. 468-474). But such a restrictive interpretation is erroneously: Drone 12 regulates the status of only those who are already ordained to the Episcopian San, and obliges them only to celibacy, and not to monastic; Therefore, Dr. 48 provides for the duty of a married candidate to divorce to ordination ( Θεόδωρος, Κοτσώνης. 1964. Στ. 784). The rule that E. must be a monk, reflects the legal custom, in particular the Russian Church (M [Arkov]. 1904. STB. 458-459). From this, the selection tried to move away the local cathedral 1917-1918., I decided that the candidate for E. can be both a monk and "not obligated" by a clergyman and even Miryanin (Art. 17 of the definitions "on diocesal management"). However, he saw. The possibility of the election of the layman in E. was excluded, and the premissive clergymen before ordination in San E. was prescribed to take monastic posture (Charter of the ROC, 1988. VII 9; Charter of the ROC, 2000. x 10).

On the order of election E.

Historical development of norms on the order of election E. (corresponding to the vistent. Legal sources See: ράλλης, ποτλής. Σύνταυμα. I 6-28) is characterized by gradual elimination of laity and clerics from participation in elections. If with a dogmatical m. The church never attached to such participation of the principled value (Catoire. 1912), then in church legal consciousness it was originally considered necessary. In the I-III centuries. Elections E. were produced by the entire community (Didache. 15. 1) with the participation of E. neighboring dioceses, which then made the ordinacy of the selected candidate. In IV century These customs are abolished (Gryson. 1979). The Universal I Cathedral determined that the elections are carried out by all E. The relevant church region (or at least three, if the remaining in writing delegated them to their powers), and their results are approved by Metropolitan - E. Regional City (I). At the same time, in a special message, the Cathedral noted that the population of the Diocese should participate in the elections, as before, the population of the Diocese (Concilii Nicaeni Epistula Et Pentapolis // MANSI. T. 2. COL. 912). However, the Laodican Cathedral (approx. 343) prohibits the "gathering of the people" (crowd) to elect priests (Laodice. 13). Afterwards. imp. Justinian has envisaged the limited part of the population of the diocese in the elections: the right to offer candidates by the Assembly E. He endorsed only noble citizens (Primates) and clerics (Novell. Just. 123, 1). Vasilics included a similar norm from Novell. JUST. 137, 2.3 (Basilic. III 1. 8), although in practice the wiser is involved. Mityans and clerics in E. Elections fully stopped (as applied by the XII century. This mentions the Feodor IV Waltzamam; see: Sokolov. 1917. P. 248-249). This nevertheless does not mean that the bishopat fully focused in his hands the election of new E., since in Byzantium, and in the Russian Federation of the Medieval and new time, including the Russian Empire, there was a state control. The authorities for the election E. The essence of such control was in the right (not necessarily enshrined legislative) representatives of the state-to approve the results of EL election results or even conduct the 2nd stage of the election, choosing one candidate from several. The proposed (similar norm of Russian legislation, see: PSZ. T. 6. No. 3734). Similar processes were processed in the West, where the barbaric kings began to intervene in the election in the Eye of E., and the participation of ordinary laity was minimized (although not as fast as in the East; see : Gryson. 1980). Later in Catholic. Churches Elections E. began to be held the charter of the Cathedral of the Diocese (with the approval of their results by the cram and noble laity) and control the dad or representatives of the state. Power (Piolanti. 1954. Col. 1315-1316). In the late Middle Ages, the usual practice of direct destination by E. Pope (Avril. 2002. P. 504-505). (About E. in Catholic. Churches, see Articles Episcopal System, Episcopal Conferences, etc.)

The Located Cathedral of the Russian Church of 1917-1918 It was decided to return the Clear and the Miryans of the Diocese the right to participate in E. (Art. 16 of the definition of "on diocesant management"). However, the subsequent church legislation of this right provided. According to the Regulation on the management of the ROC of 1945 (paragraph 24), E. appointed by Decree of the Patriarch of Moscow and All Russia (in practice, such an appointment was made after the corresponding solution to the Sanida). The charter on the management of the ROC 1988 (VII 6) determined that E. is elected by the Holy. Synod, chaired by the Patriarch, the fact of election is issued by the Decree of the Patriarch; The same norm is contained in the Charter of the ROC 2000 (x 7).

For the election E. is given a certain time. According to the canons (4, 25), the elections should take place within 3 months from the date of the appearance of the vacant Episcopian department. In the present Time in the RPC This period is reduced to 40 days (Charter of the ROC, 1988. VII 23; Charter of the ROC, 2000. x 23). The person chosen to the position of diocesan bishop is handcrew in San E. and then takes office. The ordination must be performed at least two or three E. (AP 1); Usually, the Primate of the relevant local church takes part in it.

As a general rule, E. takes his position for life. But in some cases its resignation is allowed - "care on peace" - at its own request, as well as the movement of E. from one diocese to another. If in ancient times, the refusal of E. from the control of the diocese was an extraordinary event and was considered extremely negative (see, for example: 3 Vom. Ambassador), then he has tried. The attitude to such actions has become more tolerant. E. It was allowed to go on peace, for example, by keeping his sacred san (and, accordingly, the right to commit worship and so on.); All powerful powers he lost. In the present Time in the ROC is provided for the mandatory submission of E. Pets on resting upon reaching 75 years of age. The petition is applied to the name of the Patriarch of Moscow and All Russia and is considered to be sacred. Synod (Charter of the ROC, 2000. x 26); As practice shows, it is not always satisfied. As for the movement of E., it is legal only when it is committed by solving the highest church power (AP 14). So, in the RPC such a decision is made by holy. Synod, and only in exceptional cases (Charter of the ROC, 2000. V 26a). In addition, E. is removed from the management of the diocese as a result of the commitment of the church offense, if he is prescribed a punishment in the form of prohibition in the clergy or deprivation of Sana.

Material E.

As a church-officer and a representative of the church authority, E. has the right to material remuneration for the execution of his duties. Originally income E. consisted of voluntary donations of believers. In the visant. The era was added to them. The salary (from 315, when imp. St. Konstantin I Great issued a decree on the content of the clergy - EUSEB. Hist. EcCl. x 6), profits from the use of church property, and c xi century - Church taxes (canonicon and canonicon), duties for the appointment of church positions, wedding marriage and others. fees from the population, including clerics and monastics. These taxes and fees are preserved and in the postman. Period (Herman. 1939; Papadakis. 1991. P. 292); In the West, their analogue was church tithing, as well as various monetary and natural fees, visible by E. from the population of his feudal possessions. Based on the material support of E. in DR. Russia and in Russia until the XVIII century. Also lay donations, church taxes and fees, fees for church-legal actions, income from church property. The funds obtained E. spent both on its own content and the diocesan needs. In 1764, a fixed state was introduced in the Russian Empire for E.. Slare (PSZ. T. 16. № 12060). After separating the church from the state-Ba in 1918, the material support of E. began to be carried out exclusively at the expense of church funds. According to the charter of the ROC 2000, the size of the content of E. during the management of the diocese and the bishop pension appointed to him in case of resting on peace, the sacred is determined. Synod (Charter of the ROC, 2000. x 25).

Responsibilities E.

E. It is designed to properly perform his official duties and comply with the legislation of the ROC (its charter, the ruling of cathedrals and bias. Synod); In case of committing the offenses, he is church-legal responsibility. Complaints on E. accepted by the Patriarch of Moscow and All Russia, which in the presence of E. signs of the offense in the actions of E. signs of the offense conveys a complaint to the Church Court of Commonness. Cases on charges of E. are considered in the 1st instance by the Overlooking Court (the provision of the church. Court, 2008. Art. 28.1), in the 2nd (and last) instance - the Bishops' Cathedral of the ROC (ibid. Article 31.2, 3) . At the time of consideration of his case in the Church Court E. can be removed from the management of the diocese. T. K. The Charter of the ROC does not determine the procedure for proceedings in cases of this kind, then before the adoption of the "Regulation on the Church Court of the Russian Orthodox Church (Moscow Patriarchate)", canonical standards were used to establish a number of specific rules for the initiation of affairs against E. And proof by such cases (AP 74, 75; II, IZLED 6; KARF 8, 19 (28), 128 (143) -131 (146)). These rules are reduced to to blame E. In the commission of church offenses and be witnessed the charges of only those persons who belong to the Orthodox Church were not convicted of a church court and are not under the accusation of church offenses, and also did not compromise themselves to lp Amoral actions. In addition, they contain a requirement of a formal evidence assessment, establishing that Wine E. must be proven (CP: Regulations on the church. Court, 2008. Art. 6.2), at a minimum, indications of 2 or 3 witnesses. The case should be considered by the court in the presence of the accused E., for which he is raised three times at the court hearing; In case of failure to appear E. After the 3rd challenge, the court has the right to consider his case in absentia. E., guilty of church offenses, apply such punishments as the deprivation of Sana (for evasion of heresy or split and others. The most serious crimes) and prohibition in clergy.

A. G. Bondach

E. in the Latin West

In zap. Parts of the Roman Empire, starting already with the III century, E. were often cartridges in relation to the population of their diceses. E. could act as witnesses when concluding marriages, trade transactions, the liberation of slaves, etc. They cared for abandoned children, orphans and widows and had the right to freely visit prisoners. To protect from E. could be resorted by disadvantaged and beggars. E. rights and privileges were partially reflected in the lateant imperial legislation (eg, CTH. 16. 2). E. Also possessed a number of exceptional privileges (eg, the right of use (Evectio) imperial mail (Cursus Publicus), which allowed them to quickly move to any end of the Roman Empire). In V c. With a gradual weakening of the state. The authorities in the West in the hands of E. became partially transmitted by administrative functions related not only to the management of the Church, but also with social life. The creation on the territory of the Empire of the barbaric kingdoms turned E. In the main defenders (Defensores) Christians.

The position of E. begins to change in the era of Caroling. Supreme and local rulers actively interfere in the process of election E., which ultimately leads to the emergence of investing: a symbol of transferring power from the local ruler. Imagined the right to receive income from his diocese. Due to the fact that E. and Abbatov also needed to bring ommag, in addition to the church hierarchy, they actually included in the feudal (in different countries, this process was traced differently: if in Franz. Lands, especially in the south, MN. E. Gradually fell under power Large barons, which led to various kinds of abuse, then in the GERM. Lands Investing E. remained in the hands of royal power). As Vassalov, E. not only performed in the role of administrators, but sometimes participated in hostilities on the side of their feudalists (for example, as a commander was famous for Bruno, Ep. Tulya, to-ry, becoming he spent. Pope Lvom IX, personally headed the campaign against Normanov). MN. E. received from the kings of the title of the graph (for example, in 887 - Ep. Lang Hell, in 927 - Ep. Tulya, in 940 - Ep. Reims (K-ry became a graph not only the city, but also the whole area), in 946 - Ep. Speayer). The reason for this was that E., on the one hand, could not convey his own inheritance, on the other hand, became a reliable ally of the royal authority against other feudalists (he had changed. This calculation was not justified).

With the spread of Christianity in rural areas and the general decline of urban life, the role of parish priests, who became the main committees of the Eucharist sacraments and repentance. At the same time, the right to commit the sacraments of baptism and confirmation was preserved for E. When the confirmation was the commission in infancy, the sacrament of confirmation was finally separated from the Baptism, only E., often many years after baptism, which became mostly presbyters. Such a change in the role of E. was reflected on the terminology: if earlier the name "priest" (sacerdos) was referred exclusively to E., and in the era of caroling - equal to E., and to presbyters, then to the XI century. So began to be called predominantly presbyters (Gy P. M. Notes on the Early Terminology of Christian Priesthood // The Sacrament of Orders. Collegeville, 1962. P. 98-115). Only from the XI century. (Cathedral 1031 in Limoges) Reading the sermons begins to accumulate in the duties of parish priests, whereas earlier it was prerogative E.

The growth of the papal authorities in the IX century. It was the cause of disputes on the situation of E. in the church. The reason was the inconsistent cases of E. translations from one department to another, which was allowed by ancient church legislation only in case of extreme need (Utilitas Ecclesiae). In particular, Ginkmar, Archite. Reimssky, opposed the shift of his nephew of Ginkmar from the Lanna department and the translation of the EP. Aktard, who threw, in the opinion of Ginkmar, his flock due to political upheavals, from the Nante Department for the Turkish (which was approved by the Pope Adrian II, and Imp. Karl Lyshim) (Hinkmar. De Quibus Apud // PL. 126. Col. 210- 230). His treatise was written in the form of a letter to a certain bishop, but got widespread and became known in Rome (before that, Ginkmar led an active correspondence with dad). Response to the speech was a treatise Hincmar Anastasia Librarian of moving E. «De episcoporum transmigratione et quod non temere judicentur» (Pozzi IP Le manuscrit tomus XVIIIus de la Vallicelliana et le libelle «De episcoporum transmigratione et quod non temere judicentur regule quadraginta quatuor» // Apollinaris. 1958. Vol. 31. P. 313-350). Anastasius, who wished the Greek language and who knew the church history, brought a lot of examples of the translation of E. from one department to another (including from a recent visant. Stories). Although the controversy ended in the fact that the Ginkmar's nephew remained at the Lanna Department, and the Akard at the Turkish, the Treatise Anastasia began to be actively used by supporters of strong papal authorities (already in the X century. Pope Formos; For more details, see: Sommar Me Hincmar of Reims and The Canon Law of Reims Episcopal Translation // The Catholic Hist. Review. 2002. Vol. 88. N 3. P. 429-445).

Dictate Pope - a document drawn up by Pope Gregory VII, apparently, in 1075, who remained at the level of the Program of Action and did not enter into force, indicates significant changes in the understanding of the bishop ministry. In particular, it says that only the Roman Church is based on the Lord himself, only the Roman Pontiff can be called universal, it may be subsidized and delivered by E. Without the encounter of the Synod, the papal legat on the Cathedral above all E., Dad can change the boundaries of Diocesees , move it on the need for E. from one department to other, to supply clerics in any diocese mode (Caspar E. Das Register Gregors VII. B., 1955. BD. 1. S. 201-208).

As a result of the struggle for the investment and the conclusion of the Wormsky Concordate, 1122, the intervention of secular power in the election of E. was limited. The II Lateran Cathedral (1139) handed over the election of E. Kapitul, which he saw. Decretum Gratiani. I 6. De Electione). E. Translation Procedure from one department on dr. Was officially approved by Pope Innocent III (Register 1. 50, 51, 117, 326; especially see: Quanto Personam (Register. 1. 335) // Die Register Innocenz III, 1 . Pontifikatsjahr 1198/1199 / HRSG. O. Hageneder, A. Haidacher. Graz etc., 1964. BD. 1).

Gradually, the bishop collegiality was significantly limited: by the XIII century. The number of local councils is sharply reduced, and the real powers of the Pope are significantly increasing (Pennington K. Pope and Bishops: The Papal Monarchy In The Twlfth and Thirteenth Cent. Phil., 1984).

Features of the teachings about E. in Catholic theology

In Scholastic theology, with the aim of coordinating a new teaching about a papal primacy with an ancient citizen of the Church, a doctrine of 2 authorities was developed - "Potestas Ordinis; otherwise called Potestas Sacramentalis), K-Rui E. receives when dedication (Thom. Aquin. Sum . Th. 3 (Pars Secunda Secundae) Q. 39 a. 3 CO) and "Potestas Jurisdictionis), K-Ruya E. receives from Pope as a Vicar of Christ and the successor to Prince of Apostles Peter. Nevertheless, the Triedat Cathedral consolidated only the doctrine of the divine origin of the church hierarchy and the apostolic succession of the bishops (6th and 4th rules adopted at the 23rd session). The Vatican I Cathedral in the constitution "Pastor Aeternus" finally proclaimed the Ecumenical Primate Pope. However, the Vatican II Cathedral adjusted the doctrine of the bishop authorities, introducing a single concept of "sacred power" (Sacra Potestas).

The main documents reflected by the teachings of the II of the Vatican Cathedral of E., are the 3rd ch. Dogmatic Constitution on the Church of Lumen Gentium and Decree on the pastoral ministry E. "Christus Dominus". In particular, these documents are approved by the divine establishment of the episcopate (LG. 20). Board E. is the continuation of the Cathedral of the Apostles (LG 22). E. are the heirs of the Apostles as the shepherds of the Church (LG. 20), as well as the "governors and envoys" of Christ (LG 27) in the local church entrusted to him, its visible start and the basis of unity (LG 23). At the same time, the governor of Christ and the visible chapter of the whole church is Pope, which is headed by the Board E. (LG. 18, 22). Each E. In addition to initiation, it should be in hierarchical communication with the Roman Pontiff. Without the consent of Pope E. Cannot be admitted to the execution of their ministry (LG 24). Board E. In unity with the Roman Pontiff has all the fullness of power in the church (LG 22). Board E. Does not separate from the Pope of the Legislative Body. The collegiality of the bishopath is expressed primarily on the Ecumenical Councils. Each E. has the right to take part in the Ecumenical Councils, but Dad may call E. to collegiate action without convening the Cathedral (Christus Dominus. 4). The new form of collegial action was the Bishop Conferences (Christus Dominus. 38).

E. are "mentors in teaching, priests in the gig and servants in management" (LG. 20). The bishop dedication reports the completeness of the sacrament of the priesthood, namely the saint duty, the responsibility of the teacher and the obligation of the management (LG. 21, 26; Wed: Christus Dominus. 15). One of the main duties of E. is the sermon of the Gospel (LG. 25; Wed: Christus Dominus. 12-14). E. - The main house-building of the Taine of God, which is headed by every legitimate commitment of the Eucharist (LG 26; Christus Dominus. 15). In addition, only E. commits the sacrament of confirmation and leads the repeated discipline. It also assures pastoral care about his dicese - including regular pastoral visits (LG 27; Christus Dominus. 16-18).

Diocezal E. (Episcopus Ordinarius Loci or DiOecesanus) are divided into E. Suffraganeus (Episcopus Suffraganeus), which are subordinated to the Archbishop (Metropolitan), who heads the church province, and at the m. E. (Episcopus Exemptus), directly subordinate to the papal throne. In addition to Diocezal E. in Catholic. The churches there are Titular E. (Episcopus Titularis), which have no own jurisdiction and being, as a rule, coadytors (Episcopus coadiutor), or assistants (Episcopus Auxiliaris), Diocezal E.

O E. in Protestant. Churches, see Articles: Anglican Church, African Methodist Episcopal Zion Church, African Methodist Bishopal Church, Episcopal System, Protestant Episcopal Church in the United States, Protestant Bishopal Church of Ireland, Christian Methodist Episcopal Church, Scottish Episcopal Church.

A. A. Tkachenko

LIT: [ John (Sokolov), Archim.] On the bishop monastics // PS. 1863. Part 1. P. 442-475; Part 2. P. 99-155, 193-342; Sokolov I. I. Election of bishops in Byzantium IX-XV century: East.-Right. Essay // BB. 1917. T. 22 (1915/1916). Vol. 3/4. P. 193-252; Haddan A. W. Bishop // a dictionary of christian antiquities / ed. W. Smith, S. Cheethham. L., 1875. Vol. 1. P. 208-240; M [Arkov] N. [F.]. Bishop // PBE. 1904. T. 5 STB. 457-460; Catoire A. Intervention Des Laiques Dans L "Élection des évêques // EO. 1912. T. 15. P. 412-426; Leclercq H. Évêque // DaCl. T. 5. Col. 938-949; Martin V. La Choix des évêques Dans L "Église Latine // RSR. 1924. Vol. 4. P. 221-264; Valton E. évêques // DTC. Vol. 5. Col. 1656-1725; Herman E. Das Bischöfliche Abgabenwesen Im Patriarchat von Konstantinopel vom Xi. BIS ZUR MITTE DES XIX. JH. // OCP. 1939. Vol. 5. P. 434-513; Beyer H. W., Karrp H. Bischof // RAC. BD. 2. Sp. 394-407; Piolanti A. E. a. Vescovo // EC. 1954. Vol. 12. Col. 1312-1320; Botte B. "PRESBYTERIUM" ET "Ordo Episcoporum" // Irénikon. 1956. Vol. 29. P. 5-27; Gewiess K. et al. Bischof // ltk. BD. 2. Sp. 491-506; Beck. Kirche Und theol. Literatur. S. 67-74; Strotmann T. L "Évêque Dans La Tradition Orientale // Irénikon. 1961. Vol. 34. P. 147-164; THILS G. PRIMAUTÉ PONTIFICALE ET POTESROGATIVES ÉPISCOPALES:" Potestas Ordinaria "Au Concile du Vatican. Louvain, 1961; Telfer W . The Office Of A Bishop. L., 1962; Θεόδορος Α., Κοτσώνης Ι. Επίσκοπος // θηε. 1964. τ. 5. στ. 782-788; Hermoso De Mendoza J. E. La Participación de La Comunidad Cristiana en La Elección de Los Obispos (Siglos I-V). Pamplona, \u200b\u200b1977; SCIPIONI L. I. VESCOVO E POPOLO: L "ESERCIZIO DELL" AUTORITÀ NELLA ChIESA Primitiva (III SEC.). MIL., 1977; Gryson R. Les élections Épiscopales en Orient Au Ive Siècle // Rhe. 1979. T. 74. P. 301-345; IDEM. Les élections épiscopales en Occident Au Ive Siècle // RHE. 1980. T. 75. P. 257-283; Thiering B. E. Mebaqqer and Episkopos in the Light of Temple Scroll // JBL. 1981. Vol. 100. N 1. P. 59-74; Neumann J., Gassmann G., TRÖGER G. Bischof // TRE. BD. 6. S. 653-697; Eck W. Der Episkopat Im Spätantiken Afrika: Organisatorische Entwicklung, Soziale Herkunft und Öffentliche funktionen // Hist. Zschr. 1983. BD. 236. S. 265-295; Scheibelreiter G. Der Bischof in Merowingischer Zeit. W. etc., 1983; Kanon: jb. d. Gesellschaft f. d. Recht d. Ostkirchen. BD. 7: Der Bischof Und Seine Eparchie. W., 1985; Herrschaft und Kirche: Beitr. z. ENTSTEHUNG U. Wirkungsweise Episkopaler U. Monastischer OrganisationsFormen / HRSG. F. Prinz. Stuttg., 1988. (Monographien z. Geschichte d. Mittelalters; 33); Osborne K. B. Priesthood: a History of Ordained Ministry In The Roman Catholic Church. N. Y., 1988; Bowers R. J. Episcopal Power Of Governance in The Diocesan Church from the 1917 Code of Canon Law To the Present: DISS. Wash., 1990. (Canon Law Stud.; 535); Basilios, ArchBP. Bishop // Copte. Vol. 2. P. 393-395; Munier ch. AUTORITÉ ÉPISCOPALE ET SOLLICITUDE PASTORALE IE-VIE SIèCLES. Aldershot (Hampshire); Brookfield, 1991. (Variorum Coll. Stud. Ser.; 341); Papadakis A. Bishop // ODB. 1991. Vol. 1. P. 291-292; Rebillard é., Sotinel C., éds. L "Évêque Dans La Cité du Ive Au Ve Siècle: Image et autorité: ACTES DE LA Table Ronde Organisée Par L" Istituto Patristico Augustinianum ET L "École Française de Rome. R., 1998; Pennington K. et. Al. Bischofsamt / / Lexma. 1999. BD. 2. SP. 228-238; KRETSCHMAR G. DAS BISCHÖFLICHE AMT: Kirchenischichtliche und Ökumenische Studien Zur Frage Des Kirchlichen Amtes. Gött., 1999; Sabw Kanyang J.-A. Episcopus ET PLEBS: L " Évêque et La Communauté EcClésiale Dans Les Conciles Africains (345-525). Bern etc., 2000; Sullivan F. A. From Apostles to Bishops: The Development of the Episcopacy in the Early Church. N. Y., 2001; Avril J. Évêque // DICTIONNAIRE DU MOYEN ÂGE / PUBL. Sous La Dir. DE C. GAUVARD, A. DE LIBERA, M. ZINK. P., 2002. P. 503-505; Doyle D. E. The Bishop AS Disciplinarian In The Letters Of St. Augustin. N. Y., 2002. (Patristic Stud.; 4); Sullivan F. A., Wood S. K. Bishop (in the church) // NCE. 20032. Vol. 2. P. 411-417; Quinn A. J. Bishop, Diocesan (Canon Law) // IBID. P. 419-422; Kelty E. J. The Qualities Requested of Episcopal Candidates In The Early Church and In The Middle Agez: The First Fonts for Canon 378 CIC. R., 2007; Norton P. Episcopal Elections 250-600: Hierarchy and Popular Will in Late Antiquity. N. Y., 2007; Orlita K. Il Vescovo Diocesano El "Esercizio Del" Munus Sanctificandi "Nei Confronti Del Proprio Clero: Nel Magistero D. Chiesa E Nella Normativa Canonica. R., 2008; Remedia R. La Visita Del Vescovo Diocesano Ad Limina Apostolorum (CAN. 399 -400): DISS. R., 2008.

"Apostolic tradition" and "Didascals of the Apostles". The author of the "Didascals of the Apostles" writes that E. is elected by all the people by the will of St. Spirit and says on Sunday (see Art. Sunday) bishops from neighboring dioceses in the presence of all the previrts of the city (ch. 3).

The Apostolic Tradition also reports Election E. All the people and on the supply of it on Sunday (2nd ch.; See: Richter. 1975-1976; The Apostolic Tradition: A Comment. / By PF Bradshaw, Me Johnson, Le Phillips. Minneapolis (MN), 2002. P. 24-29). The rank begins with the expression of universal consent, after which the gathered bishops lay hands on the supplied in E., and the presbyters are standing near them. In silence, everyone crashes in his heart a prayer for the descent of St. Spirit in the famine, and then one of the handshaking pronounces the prayer of ordination. In prayer (ch. 3; See: IBID. P. 30-36) It is said that since Abraham, God has delivered rulers, priests, ministers for their Holy Temple - these Old Testament Unders are used in prayer as a basis for past The Suspension of the Spirit that the gift of the control transmitted through Christ is St. Apostles, and that the manquiced performed your bishop ministry without any vice, PAS entrusted to him, Denomium and Nosno was to have gave God in his prayers, he brought him sv. Gifts and let go of the sins (i.e. committed the sacraments of the Eucharist and repentance) . After his ordination, the new-resistant E. immediately makes the sacrament of the Eucharist (ch. 4; ibid. P. 37-49; see also: Richter. 1975-1976).

Descriptions of Episcopian Charotonia in later liturgico-canonical monuments are based on the fact that is given in the Apostolic Tradition (see: Bârelea. 1969). The chin contained in the "Cans of Ippolit" (between 336 and 340) is generally close to the "apostolic tradition witnessed in the" apostolic tradition ", although the text of the prayer of the charotonia is changed (see: Bradshaw. 1990. P. 110-111). In the "apostolic decisions" (approx. 380), the prayer is expanded and recycled (const. Ap. VIII. 5); The description includes the mention of a three-year questioning of the presbyters and the people of the oldest of arractific bishops on the dignity of the goldenman committed before the beginning of the Chirotonia (Const. AP. VIII. 4); Here, for the first time, a tradition was described during the Cahrotonia to hold over his headed in E. Revealed the Gospel (and the Gospel, according to the "Apostolic Renuits", hold deacons - IBID.). At the end of the prayer of the priest and the priests of "Amen", "Apostolic RESOLUTIONs" are prescribed to give a newly represented "sacrifice" (cf. Art. Pledge), but the Divine Liturgy, unlike other things. Monuments, new E. Prescribed only the next day (see: Bradshaw. 1990. P. 113-114). In the "Testament of the Lord of Our Jesus Christ" (V.) In the Chin included a formula announcement of the Chirotonia, pronounced by the elders of the Arcual Bishops before the prayer of the ordination; Prayer, compared with the "Apostolic Tradition", is significantly expanded; After the prayer, a three-year leading from the people was added: "Dosto!" (see Art. Axios); Instead of the prescription on the commission of Liturgy, at the end of the rank, it is referred to a three-day post of all of the people in honor of the delivered supply of E. (IBID. P. 117-119).

In the subsequent church tradition described already in the Liturgico-canonical monuments, elements of China Charotonia E. Forever remained the main: election, the laying of the hands of the bishops (as well as the imposition of the Gospel on the head of the manheld - this custom was widespread and in the east, and in the West, see: Ibid. P. 39-44), reading prayer (or several. Prayers) of charotonia and committing divine liturgium. Separate components of this base in various liturgical traditions could acquire one form or another; Additional elements could be added to it.

In the largest church centers in antiquity, there were their own prayers for ordination in E. So, the prayer of the Episcopian charotonia of the ancient tradition of the Alexandria Church (see Art. Alexandria worship) was preserved in Serapion Evhology (Ser. IV century; See: Johnson. Sarapion. P. 60). The prayer emphasizes the meaning of the apostolic succession, obtained by the bishops of the bishops commanded (χειροτονῶ) in every generation, and contains petitions about the gift of the grace of St. Spirit, that he will be worthy of the mouth of the herd of God and immaculately fulfilled by him ministry (see detailed analysis Prayers: IBID. P. 153-160).

Prayer Charotonia E. Doveoscoboric Jerusalem worship was preserved in separate Greek. Manuscripts, as well as in the cargo. Translation (see: Dmitrievsky. Description. T. 2. P. 348, 696, 901; BRAKMANN. 2004. S. 124). It begins with the words that God gave Israel to the gift of the originalness (ἀρχιερατικὴν Δωρεάν) through bodily ministers, and "we" (i.e., in the church), he established a spiritual bishop, and contains an admission to the Pastera candidate, a faithful minister, keeper Immaculate faith so that his ministry brings various benefits of the church. In addition to the Jerusalem Church, this prayer in antiquity was also used in the cargo. Traditions have not yet been ousted by K-Polskova (see Art. Georgian Orthodox Church, section "Worship"). Preserved in cargo. Nek-Polsky's manuscripts of ordination in E., existing in Georgia to the XI century, contains 3 prayers, 1st from the to-ry (it is written as a prayer for the supply of E. and Catholicos, whereas the inscriptions of 2 others mention only ., But not Catholicos) - the same as in the "Testament of our Lord Jesus Christ." 2nd is also known in the practice of the Church of the East (see Art. East Syrian rite), 3rd is the mentioned Jerusalem prayer; The cycle consists of another brief prayer, common for chirotonium ranks in E., Presbytera and Diacon (see: Kekelidze. Liturgy cargo. Monuments. P. 28-30; BRAKMANN. 2004. S. 120).

In the K-Polish tradition, 2 prayers for the supply of E. are known, they are used in Orthodox. worship is before Time: ϫέσποτα κύριε, ὁ θεὸς ἡμῶν, ν θομοθετήσας ἡμῖν Διὰ τοῦ πανευφήμου σου ἀποστόλου παύλου βαθμῶν κα ταυμάτων τάάιάά ( ) and ύύύύεε, ὁ θεὸς ἡμῶν, ὁ Διὰ ὸὸ ὴὴ Δύνασθαι ὴὴν ἀνθρώπου φύσιν τὴν τῆς θεότητος ὑπενευκεῖν οὐσίανκ ( ). Already in the ancient preserved manuscripts of K-Polish Yehology, both prayers are given, however, the 2nd of them has a slightly later of origin than the 1st (see: Pentkovsky. 2002. P. 123-127). In the 1st of the prayers it is said that God installed in the church through the up. Paul degrees and ranks of the apostles, the prophets and teachers so that they serve "prechile ... Tainers ... in the holy ... satellite" (i.e. they committed Divine Liturgy), and contains an inventory about the "strengthening" of the hands-made "invasion and Grace, and the power of the Holy ... Spirit "" Through the ordination ... Soy-spinners here "in the same way as the apostles and prophets were strengthened, the kings and sanctified the high priests (since. about., despite the fact that prayer begins not From instructions on the Old Testament Previews, but on the New Testament Installations, the topic of the PT in it arises), and that God gives the gender to the immaculate bishine and "presented [his] holy" so that he was worthy of asking God for the salvation of the people. The 2nd prayer begins with the words that God put in the Church of special "teachers" (i.e., E.) so that they will bring to him "sacrifice and offer" (i.e. the Eucharist), since human nature cannot To bring direct communication with the divine essence, and then contains a petition that the manual becomes becoming the imitator of Christ, a true shepherd, and, served by Pasom entrusted to him, he saw. It was not restless to the throne of God and perceived the "Great MZD, which [the Lord] took the victims for the preaching of the Gospel"; This prayer has some parallels with the prayer of the ancient cargo. Sources, K-Paradise is also known in the practice of the Church of the East.

In general, the K-Polish rank of ordination in E., according to the oldest preserved manuscripts (eg, Vat. Barber. GR. 336, Kon. VIII V.- See Barberini Evhologies), had the following order. He was committed at the Divine Liturgy after the TRIsaw (which in the Damicoboric Epoch was the first liturgy chant) and began with the fact that the Patriarch ("Archbishop") read in all the "Charter" (i.e., a document that testified about the Charotonia), starting with Words: η θεία άάρις ( ), at the same time, a hand on the head of the manushable in E. After reading the "Charter", the people sang a triple "Lord, Pomemui", and Patriarch, together with other bishops, put the revealed Gospel on the head and neck of the famine and, three times, squeezing his head of the Cross, read Prayer ϫέσποτα κύριε, ὁ θεὸς ἡύῶν, νοὁῖθὸςήΣς ὁ ὁἡῖν διὰ τῦῦ ἡἡἡν Διὰ τῦούἀσΣήλου πύύλου βαθμῶν κα ταυμάτων τάάιν βάάάάά τάάνν, keeping, like other bishops, hand on the gospel. At the end of the prayer, one of the Arcraft Bishops read a peaceful ebony with special powers, and the Patriarch at this time is a prayer κύριε, ὁ θεὸς ἡἡνασθαι τὸ ὴὴ ύἀνασθαι τὴν ἀνεώώώ ῖ ὐὑὐίίεκῖῖ ὐὑΣίίίνκῖῖῖῖ ςςίί .ῖῖῖῖ At the end of the project and prayer with the Novopropouned, the gospel was filmed, on New E. The Omophore was launched (in an ancient visant. The traditions of the usual journey E. was Felon, but not Sakkos and Mithra, so the omophore was the only difference between the vestments of E. from the venues of the priest), so on. The bishops gave him a lobe, and a liturgy was performed, headed by New E. and Patriarch (see: Parenti, Velkovska. Eucologio. P. 165-167).

By the XIII century. in the visant. EV supplies have been ranked: some changes occurred: the rubric on the delivery of the supplied three bishings was included in the description of the rank; formula η θεία χάάςς ( ) Released at the beginning: ψήφῳ κα Δοκιμασίᾳ (); After the versions of the new E. In Omophore, the exclamation was added: "Axios!" It is this order of the rank of supply in E. in the oldest surviving manuscript of his glory. translation (see: Yellow. 2005. P. 155-157). Even later the formula ψήφῳ κα Δοκιμασίᾳ ... ἡ θεία άάριςς ( ) I was rethought as a seinery (and not as a document on charotonia; see: Pentkovsky. 2002. P. 127-130), as a result of which the generally accepted practice was to place the Gospel on the head of the manushable already before this formula; In guidance on the domain of the protege, mention was included not only about the omophore, but also about other signs of bishops (Sakkos, and so on.); NEWORKOSED E. began not to head the liturgy on his delivery day - one (as in the early church) or together with the senior archite (as in the ancient visant. Monuments), but only to stand first after the senior bishop, uttering "World All" pronouncement before the apostle (Once this exclamation was the first exclamation of Liturgy) and a handshaking during this liturgy, if there are candidates, presbyters and diakons (more on the history of China Charotonia in E. in the wiser. and postzant. Traditions See: Arcudius. 1626; Habert. 1643; Morinus. 1655; Goar. 17302; Dmitrievsky. 1904; Neselovsky. 1906; Arranz. 2003). Such an order of Chin Charotonia in E. remains in Orthodox. Church up to the present. time (with some small differences in the practices of various local churches - so, in the RPC, the Malvanchnik is given to the Chirotonia with the bishops, but it does not work around the throne with the singing of the tropars, like the presbyon and deacon, and in Greek. Churches - will be required; And so on.).

In addition to actually, Chirotonia is in the Late Sizan. Epoch a great development was received by the ranks, preceding it and related to the election of the new E. and with the confession of the faith. According to the model. editions Rus. The bishop official, the election of the new E. occurs according to a synodal decision and consists in particularly by the advent of the candidate for the bishops committed for some time to Charotonia (a more complex order can also be described in manuscripts, including 2 different ranks - t. N. Small and Great notifications); The confession of faith is a lengthy rank committed in front of the liturgia on the day of the Chirotonia (see: Officer. T. 2. P. 5-9 (adoption), 9-19 (confession of faith), 19-27 (CHROMOTONI)). In Grech. and glory. Manuscripts and old-hand-drawing editions of the Cain of the confession of the faith of supplied in E. It has a big variety (see: Raquez. 1988; Lives. 2004). See the articles adoption in the bishop, the promise of the bishop.

In Grech. Manuscripts of the XIV-XVII centuries. and glory. Manuscripts of the XV-XVII centuries. Other ranks, committed after Cahrotonia in E., may also be issued and associated with the idea of \u200b\u200bthe NEPORPOSED EMPEROMER or KING (during a new NEW E., as a rule, read the prayer for the health of the sovereign; in the visant. The tradition of prayer could be drawn up with defense how in a later era was the usual utterance of the speech of the new-resistant E.), as well as with his admissions on the department determined by him (in the form of a procession on an emergency or other; in Sovr. Rus. The official there is no such chin, but in Greek. Architecticone is maintained ( etc., "Chin, infection in the intronization of metropolitan (i.e., according to Sovr. Greek. Tradition, ruling bishop. - Aut.)") (See: Dmitrievsky. 1904; Neselovsky. 1906; Nikolova. 1995). The feature of Rus. Traditions of Ser. XV - Ser. XVII century. It was a re-commission of the bishop of bishops in the Moscow Metropolitans and Patriarchs (see: Asspensky. 1998), theological and canonically unjustified and eliminated after the patriarchate Nicon.

About the ranks of ordination in E. In the traditions of non -alkidonites, see the Bradshaw. 1990. P. 140-200, 243-247; in lat. Traditions - ibid. P. 215-242; Michels. 1927; Porter. 1967; Santantoni. 1976; McMillan. 2005. P. 14-235; In the clan (after the II of the Vatican Cathedral) Catholic. Tradition - McMillan. 2005. P. 240-276.

Lit.: Arcudius P. De Concordia Ecclesiae Occidentalis Et Orientalis Sacramentorum Administratione. P., 1626. P. 407-476; Habert I. αρχιερατικόν. P., 1643, 17262. Hertford, 1970R. P. 66-104; Morinus J. Commentarius De Sacris Ecclesiae Ordinationibus, Secundum Antiquos et Recentiores, Latinos, Grecos, Syros et Babylonios, in Tres Partes Distinctus. P., 1655. PARS 2. P. 64-126; GOAR. Ευχολόόιον. P. 243-261; Dmitrievsky A. A. Miller. K., 1904. P. 151-299, 341-343; Neselovsky

Diak. Mikhail Zholov

The Old Testament Church served as an example of the Holy Apostles, where they were the high priest, priest and Levites. The apostles and the New Testament Christian Church established three degrees of priesthood: bishops, presbyters (ie priests) and deaconov. Who is such a bishop and how can you contact him?

Bishop in church

The bishop (Greek. "Senior Priest") It is customary to call the priests of the highest degree of the church hierarchy.

Definition is applied along with the "hierarch" and "Archpasty". He is the bishop of the Church. In his departments and the right with God's grace to make all the sacraments and lead church life.

Ministry of the bishop

Under the control of each of them (except for vicaris) there is a diocese. The local cathedral is from the bishops choosing the Patriarch, which is assigned a honorable mission to make the leadership of the local church.

Christian verbation states that the apostolic grace adopted from Jesus Christ is transmitted to the archpassers through Mystery of ordination. In the Russian Orthodox Church, it is customary to supply persons from the monastic clergy into the hierarchs, since it should be underage.

About other church sacraments:

Important: It is officially accepted to contact the bishops as follows: to the bishop - "Your Eminence", to the Archbishop or Metropolitan - "Your Eminence", to Patriarch - "Your Holiness". Unofficial appeal to the bishine - "Vladyko".

Service of the bishop

Joyfully bike when he sees that people go to God. He is not a celestial, he is a signpost that shows a man where God is. And the person must use this pointer and go to God. If it is committed, then this is a high happiness for the servant of the Church.

The highest happiness of the archpastor is concluded in the ministry of the Divine Liturgy. He as the successor of the apostles is a participant in the secret evening, like

The spiritual power is more complicated, because they are responsible for the souls of people. The Lord with a greater force implies with the bishop. For external wellness, honors worth a big responsibility.

The most important cross, who carries any archpastor to himself, is that in front of him almost an unbearable task - being with the honorary title staying after all the person who can perceive other people, remember their disadvantages, weaknesses, about those little things about which , as a rule, high people, destroyed by the authorities, quickly forget.

Important! For us there is one example of the perfect bishop - this is the Lord our Jesus Christ.

Video about the bishops of the Russian Orthodox Church