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Selection of Hierarchy George D. Karcazes, Co-Chair Leon C. Marinakos, Co-Chair INTRODUCTION Membership in Orthodox Christian Laity has always been open to all baptized and chrismated Orthodox Christians, including priests, bishops and archbishops. The OCL ministry was initiated by a group of lay persons, with strong encouragement and support of priests, some of whom have joined as members of the ministry, and others who have offered their moral support. OCL has also enjoyed input and moral support of several bishops who share OCL's belief that our church in America is in need of renewal. The work of this Commission was authorized by the membership of the Orthodox Christian Laity at its Third Annual Meeting at St. Basil's Church in Chicago, Illinois in November, 1990. The Commission has had the benefit of advice from a number of individuals, including priests, who have reviewed some but not necessarily all, of the sections of this Report. They have acted as consultants to the Commission, but the conclusions of the Commission as contained in this Report are not necessarily those of the priests who acted as consultants. This Report is not intended to be the last word on the questions it deals with. It is intended to generate discussion, and hopefully, to shed some light on those questions. It is our hope and our prayer that all Orthodox Christians living and practicing their faith in America, will engage in the dialogue this and the other Commission Reports are intended to spark, so that the Church can "function as a living organism in which all its members and parts are organically related and alive." THE OBJECTIVE OF THE COMMISSION One of the initially stated goals of the Orthodox Christian Laity ministry is: To restore the role of the laity in the election of the hierarchy. Our discussion will focus on the situation confronting members of the Greek Archdiocese of North and South America, but it will also consider Orthodox practice in general and as it exists in other Orthodox jurisdictions. Any discussion of this issue also raises the issues of Canonical unity of the Orthodox Church in America, Autonomy and Autocephaly, which is discussed in detail later in this book. SCRIPTURAL TESTIMONY AND THE APOSTOLIC PATTERN The process, if not the exact procedure, of the all important matter of selecting the spiritual leaders must trace its origins to the infant Apostolic Church and the testimony of the Church Fathers. The process of ordination or commissioning a spiritual leader of the Church in a formal-structured service, such as we know today, does not appear in the New Testament. However, what is mentioned there indicates some type of ceremony, albeit a very simple one: Project for Orthodox Renewal 72 Orthodox Christian Laity – www.ocl.org • The twelve "chosen" and "sent" by Christ. (Mark 3:13-19, Luke 6:12-16). • The election of Matthias (Acts 1:26). • The seven elected and commissioned by the "laying on of hands." (Acts 6:6). • The commissioning of Paul and Barnabas by the Antioch church by the "laying on of hands." (Acts 13:3). • And the primary source of an ordination service comes from I Timothy 4:14; and II Timothy 1:6. As for the election of those to be ordained and commissioned, the prominent lay theologian Panagiotis Trembelas of Athens, Greece (Religious and Ethical Encyclopedia) says: Already from the first days of the establishment of the Church, with the question that arose to replace the fallen twelfth apostle, despite the fact that the apostolic chorus constitutes a special class in the Church, selected by the Lord directly and undertaking an extraordinary mission, the entire Church is invited to participate in the election of Peter "with the expression of public opinion and allowing the judgment of the masses. Men were called brothers, by all present." This proclaimed in such a way that "none of the faithful there were split, neither male or female." (Chrysostom). Thus, women also participated in the election. When after a while the matter arose about electing the seven deacons, "the twelve summoned the body of the disciples [i.e. the followers of Christ]" (Acts 6:2-3), and charged that body to select the seven. Chrysostom commenting on what happened says "the right to determine the number and the placing of the hands [ordination], the apostles reserved for themselves, but allow the people to elect the specific men." THE PRACTICE IN THE TIME OF THE APOSTOLIC FATHERS In the period of the Apostolic Fathers following the time of the apostles, there are numerous references to the selection of hierarchy by the people, as well as the example being followed by the civic authorities. Some examples: 1. There is witness from the First Epistle to the Corinthians of Clement of Rome (Chapter 44,3) which proclaims that "the installed [bishops] by them [the Apostles], or the other worthy men agreed to by the whole church . these we believe cannot justifiably be eliminated from the liturgy." This witness takes on a special meaning if it is related to another of the author Lampridius, certifying about Alexander Severi (222-225) that leaving the election of rulers to the people, was following the practice of Christians and Jews (Vita. Alex Severi, Chapter 45). 2. During those same years, Cyprian of Carthage (+258) witnesses about Pope Cornelius that on the one hand, he became bishop by the judgment of God and Christ, and on the other hand, by the witness of almost all of the clergy and the vote of all of the people present and the college of Project for Orthodox Renewal 73 Orthodox Christian Laity – www.ocl.org the old priests and good men (Epistle 10, Paragraph 8). 3. At the same time, there is the election of Pope Fabian, who was martyred in the reign of Decius (251-258). While all the brothers were deliberating about filling the widowed throne of Rome, he too came from his fields, at the moment when "in no one's mind did the thought exist that it was possible Fabian could be elected." But it is universally mentioned that a dove from the heights alighted on Fabian's head. "Following which the entire people as if by a single spirit divinely moved, carried him and placed him on the throne of the episcopate" (Eusebius, Ecclesiastical History VI:29). 4. Examples of elections in which it is evident that the vote of the people was victorious and prevailing, are all too numerous in church history. Gregory of Nazianzos (Homily 21 8:35, 1089) certifies explicitly the witness that the elections were by "the vote of all the people" of such hierarchs as Athanasius the Great, Nectarios, John Chrysostom, Sisinios, Germanos, and Tarasias, all of Constantinople, Eustathius of Antioch, etc. Theodoritos (Ecclesiastical History V:982, 1217) says on the subject: "the entire city voted" and Socrates (Ecclesiastical History VI:2 67, 661) states that there was "a public vote by all the clergy and the voice of the people." THE DECREES OF THE HOLY CANONS The Holy Canons and other edicts have much to say about the election process. 1. Perhaps the oldest written monument, stipulating the election of bishops is an encyclical of the synod which convened around 258 in Carthage. It is included in the Number 67 (or 68) epistle of Cyprian in which it is stated, "The divine and apostolic tradition must be followed" so that concerning the ordination of a bishop it must be done "among the people of which the one to be ordained will be the leader, and the bishops neighboring on this diocese to assemble, and the bishop to be elected in the presence of the people, who know the life of each and witnesses about all the deeds of each." 2. Considered as contemporary is a stipulation in the Apostolic Decrees referred to earlier also in the Canons under the name of Hippolytos. There it is stated that the candidate bishop must be irreproachable in all respects with superior merits, elected by all the people. During a Sunday gathering of all, the presiding notable would ask the presbyter and the people if the candidate was the one they wanted as leader. If they would assent, there would be an examination by the bishops to ascertain if truly the proposed candidate is "witnessed by all as being worthy of the great and brilliant position." Thereafter the people once again were invited to acclaim a third time and the ordination followed. (Apostolic Decree VIII 5:1, 1069). The Synod of bishops had the right and duty to dissent in the election of the people whenever it was convinced that the proposed candidate was unworthy. However from the 18th Canon of the Synod of Antioch (314 A.D.) and the 18th Canon of the Ancyra Synod (314 A.D.), it is evident that the right of the people to elect their bishops remained strong. 3. The 4th Canon of the First Ecumenical Synod stipulates that a new bishop would be elevated by all the bishops in the province and the authority of the decision rests with the metropolitan of the province. However that Canon, in combination with the letter of the same Synod to the Project for Orthodox Renewal 74 Orthodox Christian Laity – www.ocl.org Church of Alexandria, proves that the rights of the people were not being limited. The letter reaffirms the voting obligations of the people (Socrates, Ecclesiastical History I:9). "Thus also at the time of the First Ecumenical Synod, the people elected and the Metropolitan, with the Synod around him, ratified or invalidated the election" says theologian Trembelas.
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