On the Eternity of the Priesthood #
New Ritualist: Let’s assume that your Church always had the sacrament of priesthood, even during the time when there were no bishops. Nevertheless, this does not prove that you believe in the eternity of the priesthood; therefore, you remain opposed to the teachings of Blessed Theodoret and the writings of Cyril of Jerusalem regarding the priesthood. Before Metropolitan Ambrose, your priests were not ordained within your own Church; you received them through the second rite from our Orthodox Church. Such actions show that you do not believe in the eternity of Christ’s priesthood.
Old Ritualist: On the contrary, this very fact proves that we do believe in the eternity of the priesthood. By receiving clergy from heresy in their existing rank, we demonstrate directly that the priesthood is eternal, not temporary, such that no hellish force—not sins nor heresies—can destroy, halt, or abolish it. Even if those who bear the priesthood, bishops or priests, stray into error, the priesthood itself, which they received from God through ordination, remains unaffected, undiminished, and indestructible; it abides eternally and unchangeably, as it is written in the Great Catechism: The ordained are separated in holiness from the secular faithful, and this mark remains upon their souls forever, unremovable on earth or in heaven (ch. 72, p. 357b). The ancient holy Church confirms the same, both in word and deed, teaching that the priesthood cannot be destroyed by the sins or heresies into which those who bear it, whether presbyters or bishops, may fall. Thus, St. John Chrysostom teaches, Not all whom God ordains, but He works through them all (2nd Homily on 2 Timothy). The notable interpreter of the canons, Valsamon, in his commentary on the 31st rule of the holy apostles, writes: Note that the current apostolic rule establishes that clergy may safely separate from their bishops if they convict them as impious or unjust. In other cases, even if the bishop or priest be the worst of all, none should separate from them; rather, one should believe that sanctification is granted even through the sinful priest or bishop, for, as Chrysostom says, `Not all whom God ordains, but He works through them all’ (Commentary on Apostolic Canons). Clearly, the priesthood is not destroyed by the sins of people.
That heresy also cannot destroy it is indisputably demonstrated by the entire ancient holy Church, which instructs us to receive bishops and priests coming from heresy in their ordained ranks. Among the many testimonies on this matter, I will mention a few. The First Ecumenical Council, in its 8th canon, decrees:
The heretics called Cathari, upon coming to the Catholic Church, should first confess that they are subject to the Church’s rules, and that they are willing to be received along with those who have married twice and those who have lapsed. If, therefore, there is a bishop in the city, a true bishop of that city, then let the one ordained by the Cathari remain in his rank as bishop or presbyter, but only let him hold the honor of being a presbyter, unless the bishop of the city should wish to assign him an episcopal role in a village, for it is not permitted to have two bishops in one city.
Commentary: Some heretics who come to the holy Church of God are baptized; others, however, are anointed only with chrism; still others, only renounce their own and all other heresies. The so-called Cathari, who were deceived into this heresy by Novatus, a presbyter of the Roman Church—hence their name ‘Cathari,’ as they reject penitents from the faith and prohibit second marriages—are, if they come to the holy Catholic Apostolic Church and confess acceptance of those who marry twice, no longer to reproach second marriages, to forgive sinners who repent, and, in general, to follow all the Church’s decrees. Such individuals, having renounced their heresy and all others, are accepted and anointed only with holy chrism. If any of them happen to be bishops, they are to remain in their office, provided no true bishop of the Catholic Church occupies that city. In that case, the original Orthodox bishop is to be honored, as he is the one rightful bishop on the episcopal throne. The one named bishop by the Cathari may be honored as a presbyter, for there cannot be two bishops in one city. Should the city’s bishop so wish, he may bestow upon him the title of bishop, although without performing any episcopal functions. Or he may appoint him as a bishop in a village (Kormchaia, p. 35b).
Similarly, the Seventh Ecumenical Council, in its first session, devoted an entire assembly to resolving the issue of receiving clergy from heresy in their ordained ranks (Acts of the Ecumenical Councils, vol. 7, session 1). Even the very practice of the Church, or Church life itself, affirms the teaching of the eternity and indestructibility of the priesthood, despite bishops remaining in heresy. The ancient holy Church accepted bishops ordained by heretics in their ranks. Thus, St. Anatolius, Patriarch of Constantinople, who was ordained by the heretic Dioscorus, was accepted (Acts of the Ecumenical Councils, vol. 7, p. 113), as was St. Meletius, Patriarch of Antioch, who was ordained by Arians (ibid., p. 109), and many others.
To convince you further, let me present testimonies from the theology of your own Church, specifically from Metropolitan Macarius, which states: “The Church has always adhered to the rule: never, under any circumstances, to repeat ordination, just as it does not repeat baptism, provided both are performed correctly, even if within a non-Orthodox community. Therefore, ordination was not repeated even for clergy converting from certain schismatic sects, such as the Cathars (Novatians) and Donatists, and even today it is not repeated for those coming from the Roman Church (vol. 2, § 240). Another canonical book from your Church says: As baptism is singular and unrepeatable, so too is priesthood singular, and once conferred, it remains indelible in the one who receives it, just as ordination, once performed, is not repeated if performed correctly, even by non-Orthodox” (On the Acceptance of Schismatics into the Orthodox Church, Metropolitan Basil of Smyrna, p. 20).
There are many more testimonies and proofs confirming the truth that the priesthood is by no means destroyed by a fall into heresy by those who bear it. But for the sake of brevity, I will limit myself to these. The Old Ritualist Church acts in accordance with this teaching and holds that Christ’s priesthood is eternal, such that it is not destroyed even if bishops or priests fall into heresy and remain there, and for this reason, it accepts clergy coming from heresy in their ordained ranks.
But you, New Ritualists, do not believe in the eternity of the priesthood. Tell me, why does your Church regard the Old Ritualist bishops and priests as mere laymen or impostors?
New Ritualist: Why do you ask this? It is irrelevant to the matter at hand.
Old Ritualist: First answer the question, and then you will see whether it is relevant or not. To reproach a question without understanding its purpose is premature and unwise.
New Ritualist: If that’s the case, then here’s my answer. The Orthodox Church considers your so-called bishops and priests to be impostors because your first metropolitan—Ambrose, from whom they trace their ordination—separated from our Orthodox Church, fell into schism, and thus lost his rank, becoming a layman and impostor. Therefore, those ordained by him are likewise laymen.
Priestless Old Believer: It’s true that if a hierarch falls from the Orthodox Church into heresy, he loses his rank, and those he ordains become laymen. This is why we regard your bishops and priests as laypeople, for they trace their ordination back to bishops who fell into heresy under Nikon, thereby losing their rank. For this same reason, we consider the Belokrinitskaya hierarchy to be self-proclaimed, since it traces its origin to Ambrose, who was a metropolitan in your Church, making him a layman like all your hierarchs.
Old Ritualist: You both seem to agree remarkably well on the teaching about the priesthood. Both of you—the New Ritualists and the Priestless factions—equally believe, affirm, and teach that the priesthood is not eternal but temporary, lasting only as long as its bearer, a bishop or priest, remains in Orthodoxy. As soon as he falls into heresy, the priesthood is abolished, and he becomes a layman. Based on this belief, you New Ritualists reject the priesthood of the Old Ritualist hierarchy, and the Priestless factions reject the priesthood of your bishops and priests as well. Therefore, what you quoted from Cyril of Jerusalem and Blessed Theodoret concerning the eternity of Christ’s priesthood condemns both the Priestless factions and the New Ritualists, who together teach that heresy can annul the priesthood. But for us Old Ritualists, who accept the Christ-given priesthood, the teachings of the holy fathers on its eternity fully justify us. In accordance with them, we believe that the priesthood is eternal, indestructible by sins, heresies, or any such things.
New Ritualist: Even if the priesthood is eternal and cannot be destroyed by the sins or errors of its bearers, this still brings no benefit to the Church when they fall into error. What benefit is there from a bishop in heresy, even if he still possesses the priesthood? For the Church, it is as though he does not possess it at all. Is it not clear that heresies destroy the priesthood?
Old Ritualist: That would be true if the Church were not granted by God an exceedingly powerful remedy, effective not only against sins but also against heresies. This remedy is repentance, which is able to dissolve, eliminate, and erase all manner of sins and errors that people may fall into. Do you know the difference between the state of the Old Testament Church and that of the New Testament Church? Why did Adam, having committed a single transgression, find no way to erase or rise from his fall, despite every effort, while we fall and rise daily? Why did all the righteous of the Old Testament, regardless of their good deeds and merits, go to Hades, with none able to save themselves from it, whereas now anyone can reach the kingdom of heaven and attain eternal salvation and blessedness? It is because repentance, which was absent in the Old Testament, was granted in the New Testament through the suffering and blood of the Son of God. Repentance erases and annihilates only human sins and errors, but it in no way destroys any of God’s gifts or Church sacraments, including the sacrament of priesthood, provided it was received rightly. Blessed Augustine asserts, The Church stands only by repentance (On Faith, Hope, and Love, ch. 62). Indeed, Christ Himself began His preaching with words about repentance: Repent, He proclaimed, for the kingdom of God is at hand (Matthew 4:17, reading 8); Repent, and believe in the gospel (Mark 1:15, reading 2). Thus, Christ’s priesthood is eternal and indestructible, impervious to sins or heresies, because the Church possesses repentance. Through this divine and saving means, a heretic can become Orthodox, and if he is a bishop or priest, he should remain in his rank, as shown by the evidence given above.