Preceding is the description of the lower ranks of clergy.
The sixth rank, which is given to priests, is that of seniors, who are called presbyters because they are in charge of the Church of God and they prepare the sacraments of Christ. For they, blessed together with bishops, share together the mysteries, and it should be believed that there is no difference in preparing the body and blood of Christ between them and the bishops, because the bishop should accept the Eucharist previously blessed by presbyters and, if the necessity demands it, acknowledge that [by receiving this Eucharist] he is in communion with the fullness of Christ. For if somebody claims unjustly that he [i.e. the bishop] should not accept the Eucharist, which was blessed by a presbyter, he is clearly corrupted in thinking that God has two bodies: one greater and one smaller; greater prepared by the bishop, smaller by the presbyter. Who divides Christ does injustice to God.
So could there be a difference between one baptism and another, and we would consider more holy someone christened by a bishop to the one baptised by a deacon? Just as we read in the Acts ofthe Apostles that a eunuch has been christened by Philip, the deacon, where it is written: Here is water, what is it that doth hinder me to be baptized? And [Deacon Philip] says: Nothing, if you believe [Acts 8:36]. For the faith is that which conquers this world [1 John 5:4], and since it is [the faith] not of the one who grants [baptism], but the one who accepts it, it is proper to believe that in case of every soul the baptism is complete, and in case of every priest the body of Christ is in its entirety. He who does not share the Eucharist with the presbyters, does not share it with Christ. [As the result], he himself does not bless the Eucharist, because he is condemned for what he thought [about the presbyter] and in resemblance to Judas, the traitor, he betrays the Lord and with no one's help he raises a hand against himself, and hangs himself, he who through pride sins forever.
Nevertheless, I do not say that presbyters are allowed to prepare the sacraments when the bishops are present and stand beside them at the altar. But if there is by chance a necessity, because priests have come to the church at this hour when the offering should not or may not be given, the bishops should not refuse the Eucharist of the presbyters, if it is placed at the altar, which they should accept on account of Christ, as the body itself is that of Christ. For it is written: Now ye are the body of Christ, and members in particular [1 Cor 12:27], for charity shall cover the multitude of sins [1 Pet 4:8]. Faith, hope, charity, these three; but the greatest of these is charity [1 Cor 13:13]. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up; [1 Cor 13:4] beareth all things, believeth all things, hopeth all things, endureth all things; charity never faileth [1 Cor 13:7–8]. Also because it is written: Let the elders (presbyteri) be worthy of double honour, especially they who labour in the word and doctrine of God [1 Tim 5:17].
The preaching [of presbyters] is beneficial, their blessings are appropriate, it is proper for them to confirm [the neophytes], it is necessary for them to distribute communion, to visit the sick [Sir 7:35], to pray for the infirm, and fulfil all the sacraments of God, especially when it is revealed that these were always their customary practices in the East, and in the Illyricum, and in Italy, and in Africa, and in all places since the times of the Apostles. And only the ordination and consecration of clerics is reserved for the supreme priest (summo sacerdoti) due to his authority, so that the claiming of the Church discipline by many would not weaken the consent of priests and cause scandals. Because of this recently also the episcopal election has been entrusted to the metropolitan bishop. When he was given the supreme ruling, others were deprived of this right. And now also the supreme priests (summi sacerdotes) must begin to accept another priest not by law, but by the necessity, lest from this source the hatred between the bishops, enhanced by the devilish temptations, be born. [Therefore], the presbyters should be urged, no matter if they are in the temple or in the churches, to bless, as it is written, the people.
As a matter of fact, I should say this when I encounter someone who does not want presbyters to do [such things], what is commanded by God: Who is greater [Luke 22:27] than Christ or what can be valued more than his body and blood? If the presbyter consecrates Christ when he blesses the sacraments at the altar of God, [how come] he, who is worthy to consecrate Christ, should be forbidden to bless the people? Also the virgins of God, as the Apostle says: Now concerning virgins I have no commandment of the Lord [1 Cor 7:25]. However, following this reasoning it is obvious that, if it is necessary, [the presbyter] can ordain [virgins] by benediction, because Mary, the mother of Christ, is like a virgin (soror est uirginum), and Mary is inferior to the Eucharist of Christ. Nevertheless, I reckon that one should submit himself to the supreme priest (summo sacerdoti), and that laymen and women should do what he has commanded.
I have cautioned you, most unjust priests, that truly the presbyter does not spoil the [divine] offices by benediction, [does not] alter the language of the book (opus), he is not showing impudence if he preaches. If you cut the presbyter into pieces, [you will not find] in each piece only the presbyterial virtue, [but] the full and complete [form of priesthood], which was granted [to him] through consecration. What kind of honour, I ask you, oh priests [sacerdotes, i.e. bishops], do you possess, as to condemn the flocks with the diligence worthy of God when you see that with shepherds your power is diminished? And what kind of sickness or disaster thrives in the flocks and the patrimonies of our God that you find them damned, and that you want to be the only ones to have the complete power in Church?
Finally, also the chrism should be, by law and reason, consecrated by [the members of] this rank: it is clear that the Lord was baptised and anointed with chrism by the father under the image of the dove, and afterwards the sacrament was exhibited in full in his body and blood. As he is permitted to offer them [i.e. body and blood], he should also be permitted to consecrate other things which are included in them, for in him dwelleth all the fullness of the Godhead bodily [Col 2:9]. Therefore, the presbyters, if there is a necessity, can prepare the chrism as in his body his chrism is included. Even though this rule is still preserved by many, and in many churches [the presbyters] do so [i.e. consecrate the chrism], no injustice was done, as far as I know, to any bishop because of this rule, nor this should be placed [only] in his right as it is [also] the right of the presbyter.
In the beginning, as we read, the presbyters were commanded to be the judges of conflicts (iudices negotiorum), to take part in the council of priests, since also the presbyters themselves, as we read, were called bishops in accord with what was written to Titus: For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders (presbyteros) in every city, as I had appointed thee: If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop (episcopum) must be blameless [Titus 1:5–7]. Hence, you see that a presbyter is called a bishop and that is the opinion of Paul the Apostle.
And elsewhere, there is a refined speech to Timothy about the ordination of the church: If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity (for if a man know not how to rule his own house, how shall he take care of the church of God?); not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless [1 Tim 3:1–10]. You see, therefore, that the presbyters are not mentioned, but are referred to in the same place as bishops.
And elsewhere [it is written] concerning the bishop: These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery [1 Tim 4:11–14]. Do you understand now that in the presbyter full priesthood is included? And elsewhere [it is written] concerning the noble-born: Who hath made you overseers (episcopos) of his church [Acts 20:28]; and elsewhere: with the bishops and deacons of Philippi [Phil 1:1]. Certainly, this is a single Macedonian city, and since Apostle Paul writes there about "bishops and deacons", who else can he call bishops than those who are presbyters? Finally, Apostle and Bishop John writes: The elder [senior, in Greek: ó πρεσβύτερος] unto the elect lady, whom I love in the truth [2 John 1:1]. For [the name of] the presbyter is the indication of age, and the bishop of dignity.
Likewise, Salomon says: Bow thy head to the presbyter [Sir 4:7]; and the apostle: "Against a presbyter receive not an accusation, but before two or three witnesses" [1 Tim 5:19]. But the arrogant bishops hate it in the title of presbyter, as they refuse to acknowledge Christ, who washed the feet of the disciples, who was baptised by John, even though John proclaimed that he should be baptised by the Lord.
I write, therefore, that although nothing can be done about the errors of the past, presently the humility should serve in the churches, and presbyters should do in your churches, what [other presbyters do] in their [churches] in Rome, what [they do] in the East, what [they do] in Italy, what [they do] on Crete, what [they do] on Cyprus, what [they do] in Africa, what [they do] in Illyricum, what [they do] in Spain, what [they do] in Britain, what [they do] also in some parts of Gauls, what [they do] in all places where the humility perseveres, what [they do] in heavens, which is the highest [authority], where the status (sedes) of their rank (legis) was regulated, which was questioned on earth, and which you, from this world, should not dare to change (conuersatione).
Consider Jerusalem, the mother of all saints, distinguished by patriarchs, prophets, Apostles, and angels of God. You should follow its custom, and preserve its sacraments. You should have nothing in common with those who defend their error with illicit presumption and declare that this should be considered to be a mere custom which which in fact was a solemn promise. For if someone cannot acknowledge our ancient custom, I would recommend to you this which I say constantly from the very beginning, that this should be preserved in Churches what was taught by the Apostles, and what was later obeyed by few, shunned by some, and taken for granted by many.
Nevertheless, no one should be condemned, no one judged, on the contrary: all should be embraced in the clemency and love of the [Holy] Spirit, so that when they recognise in our kindness the foundations of Christ, they will come together by their own free will to the edifice of God in order to deserve to dwell with us in this temple's top place.
Following is the description of episcopal rank.
(trans. J. Szafranowski)
