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Didascalia: Any evidence for a separate third tier (priests)? [Answered well enough]
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It happens that the table of contents (even though added by the translator) is a quick way to get some idea of what roles the Didascalia talks about and considers important:Ch I—On the Simple and Natural Law
Ch II—Every Man Should Please His Wife Alone
Ch III—An Instruction to Women
Ch IV—What Manner of Man is Chosen for the Bishopric
Ch V—A Teaching on Judgement.
Ch VI—On Transgressors, and Those Who Repent.
Ch VII—To Bishops.
Ch VIII—Warnings to Bishops on Their Conduct.
Ch IX—Admonition to the People to Honour the Bishop.
Ch X—Of False Brethren
Ch XI—An Exhortation to Bishops and Deacons
Ch XII—To Bishops: That They Should be Peaceable.
Ch XIII—The People Should Not Forsake Assembling
Ch XIV—On the Time for the Appointment of Widows.
Ch XV—How Widows Ought to Deport Themselves
Ch XVI—On the Appointment of Deacons and Deaconesses
Ch XVII—On the Upbringing of Orphan Children
Ch XVIII—Not Right to Receive Alms from the Reprehensible
Ch XIX—It is a Duty to Take Care of Martyrs
Ch XX—On the Resurrection of the Dead
Ch XXI—On the Pascha and the Resurrection of Christ
Ch XXII—That Children Should be Taught Crafts.
Ch XXIII—On Heresies and Schisms.
Ch XXIV—On the Ordering of the Church
Ch XXV—The Apostles Returned & Set the Churches in Order
Ch XXVI— On the Bonds of the Second Legislation of God
I see bishops, deacons, deaconesses, and widows. The role of bishop shows up in the most chapter titles, six of them.
[I revised the question 2017-11-30, so this post is no longer really relevant, but I'm leaving it here because I don't think it harms anything.]Chapter 4 seems to say it is not necessary that the bishop be literate: "But if it be possible, let him be instructed and apt to teach; but if he know not letters, let him be versed and skilled in the word, and let him be advanced in years."
To get context on literacy in the ancient Mediterranean I suggest The Lost World of Scripture: Ancient Literary Culture and Biblical Authority Many kings and emperors were illiterate in Mesopotamia. Charlemagne did learn to read but never learned how to write.
The opening of chapter 4 says:"But concerning the bishopric, hear ye. The pastor who is appointed bishop and head among the presbytery in the Church in every congregation, ..."
This is relevant to the question, but not definitive. It seems to talk about the bishop having authority over presbyters in multiple churches, but I would like to see some other confirming info. All the discussion of the bishop I have read so far (up through the beginning of chapter 7) is about the bishop's character and behavior, and about dealing with sinners and repenters. All this could happen within one church that has one bishop/presbyter. I haven't seen any discussion of dealing with (other) presbyters yet.
Later in chapter 4 we see "... when he receives the imposition of hands to sit in the office of the bishopric ..."We assume these hands are attached to live people. :-) Hence there are people who impose hands on a person to make him "sit in the office of the bishopric." This is an odd phrase, but not odd enough by itself to prove anything.
But also in chapter 4 we see this bit, which seems to talk within the context of a single church:But if the congregation be a small one, and there be not found a man advanced in years of whom they give testimony that he is wise and suitable to stand in the bishopric: but there be found there one who is young, of whom they that are with him give testimony that he is worthy to stand in the bishopric, and who, though he is young, yet by meekness and quietness of conduct shows maturity: let him be proved whether all give testimony concerning him, and so let him sit in peace."
(Emphasis added.)
Separately, it also uses the word "bishopric."
From chapter 9:"Then [in the OT] were first fruits and tithes and part-offerings and gifts; but to-day the oblations which are offered through the bishops to the Lord God. For they are your high priests but the priests and Levites now are the presbyters and deacons, and the orphans and widows: but the Levite and high priest is the bishop. He is minister of the word and mediator; but to you a teacher, and your father after God, who begot you through the water. This is your chief and your leader, and he is your mighty king. He rules in the place of the Almighty: but let him be honoured by you as God, for the bishop sits for you in the place of God Almighty. But the deacon stands in the place of Christ; and do you love him. And the deaconess shall be honoured by you in the place of the Holy Spirit; and the presbyters shall be to you in the likeness of the Apostles; and the orphans and widows shall be reckoned by you in the likeness of the altar."
A little later in chapter 9 we see another sort of list of official roles in the local church:"But how much (soever) is given to one of the widows, let the double be given to each of the deacons in honour of Christ, (but) twice twofold to the leader for the glory of the Almighty. But if anyone wish to honour the presbyters also, let him give them a double (portion), as to the deacons; for they ought to be honoured as the Apostles, and as the counsellors of the bishop, and as the crown of the Church; for they are the moderators and councillors of the Church. But if there be also a lector, let him too receive with the presbyters. To every order, therefore, let everyone of the laity pay the honour which is befitting him, with gifts and presents and with the respect due to his worldly condition."
Some observations:
1. The presbyters aren't listed in a three-item list deacon-presbyter-bishop of ascending rank . Instead, we have a list that goes from widow to deacon to bishop; presbyters and lectors are listed separately and equivalent (as far as honor/donations go) to deacons.
2. The job description of the presbyter is not liturgical: "they ought to be honoured as the Apostles, and as the counsellors of the bishop, and as the crown of the Church; for they are the moderators and councillors of the Church." Note the words "counsellors" and "councillors." I'm not sure of the implications of the two similar but distinct words.
3. The text mentions the role of "lector," which I don't think we have seen up until now. [JFYI: In current Orthodox practice there exists a minor-clergy role of "reader." I myself am a "reader." In practice it means that I read the Epistle during the service. The bishop does not ordain a reader but tonsures him. That is, only the bishop can make a reader, but it's not an ordination. There is a service during which the bishop cuts off a lock of the new reader's hair. The definitions of "tonsure" by Merriam-Webster include: "the Roman Catholic or Eastern rite of admission to the clerical state by the clipping or shaving of a portion of the head."]
A bit further on in chapter 9, subdeacons appear:"so now does the bishop also take for himself from the people those whom he accounts and knows to be worthy of him and of his office, and appoints him presbyters as counsellors and assessors, and deacons and subdeacons, as many as he has need of in proportion to the ministry of the house."
Also, presbyters are here described as "assessors." The Shorter Oxford English Dictionary gives this definition: "A person who sits as assistant or adviser to a judge or magistrate on technical points."
(FWIW, current Orthodox practice includes subdeacons.)
"the bishop sits for you in the place of God Almighty. But the deacon stands in the place of Christ; and do you love him. And the deaconess shall be honoured by you in the place of the Holy Spirit; and the presbyters shall be to you in the likeness of the Apostles; and the orphans and widows shall be reckoned by you in the likeness of the altar."I have an impression from this -- by no means a firm assertion or conclusion!
The author keeps flinging out analogies. The analogies don't fit tidily with each other; I don't think they are as organized as an allegory or anything like that. I think they are just different ways to describe things in different contexts.
In this passage I notice that the bishop, deacons, and deaconesses are all associated with persons of the trinity, that is, with God. The presbyters and others are associated with things that are holy but aren't God -- the Apostles and the altar. Obviously this doesn't match the three-tier hierarchy.
That's all I'm going to say. I'm not going to draw any huge conclusions from it, but it is a thing I noticed.
"the bishop sits for you in the place of God Almighty. But the deacon stands in the place of Christ; and do you love him. And the deaconess shall be honoured by you in the place of the Holy Spirit; and the presbyters shall be to you in the likeness of the Apostles; and the orphans and widows shall be reckoned by you in the likeness of the altar."A Quest!
A friend of mine at church said yesterday there are similar passages in Ignatius of Antioch -- that is, similar analogies about the honor due to various church roles. I invite folks to go hunt for them and report back what you find.
[the presbyters] ought to be honoured as the Apostles, and as the counsellors of the bishop, and as the crown of the Church; for they are the moderators and councillors of the Church.and elsewhere
[the bishop] appoints [for himself] presbyters as counsellors and assessors,
Based on these passages taken in isolation, the Didascalia seems to describe presbyters as kind of advisory council for the bishop, made up of elders in the general sense. At least so far they seem not to have direct administrative authority over anything, and they are not described in these isolated passages as having any special liturgical role.
"Strive therefore, O bishops, together with the deacons, to be right with the Lord; ... Let the bishops and the deacons, then, be of one mind; and do you shepherd the people diligently with one accord. For you ought both to be one body, father and son; for you are in the likeness of the Lordship. And let the deacon make known all things to the bishop, even as Christ to His Father. But what things he can, let the deacon order, and all the rest let the bishop judge. Yet let the deacon be the hearing of the bishop, and his mouth and his heart and his soul; for when you are both of one mind, through your agreement there will be peace also in the Church."The text above is from the beginning of chapter 11. It's pretty clear here that there is a two-layer hierarchy -- bishops and deacons, yes?
Chapter 11 includes a long section on the bishop acting as something very close to a judge in the legal sense -- of civil law, not criminal law, it appears. After a long section saying 1) that Christians ought not to sue each other but ought to yield instead, and 2) that "heathens" are not to be involved at all, not even as witnesses, the Didascalia says:"... For so the Lord desires, that they who are His in truth should never have anything at all against any man, and should not be angry with any man: how much less does He desire that men should have lawsuits one with another? But if aught should happen to come about through the agency of the Enemy, so let them be judged before you as you also are surely to be judged. First, then, let your judgements be held on the second day of the week, that if perchance anyone should contest the sentence of your words, you may have space until the Sabbath to compose the matter, and may make peace between them that are at odds and reconcile them on the Sunday. Now let the presbyters and the deacons be ever present in all judgements with the bishops. Judge without respect of persons. When therefore the two parties who have the suit or quarrel one with another shall come and stand together in the judgement, as the Scripture saith, after you have heard them, pass sentence righteously."
With regard to this topic's question, we see the roles of bishop, presbyter, and deacon all involved. But the deacon and presbyter are advisers and it is the bishop alone who finally judges. Previously in the Didascalia presbyters were described in quasi-legal terms, as counselors and assessors -- people who give advice and give expert information about legal proceedings. These previous descriptions fit the situation described here.
From chapter 12:"And in your congregations in the holy churches hold your assemblies with all decent order, and appoint the places for the brethren with care and gravity. And for the presbyters let there be assigned a place in the eastern part of the house; and let the bishop’s throne be set in their midst, and let the presbyters sit with him. And again, let the lay men sit in another part of the house toward the east. For so it should be, that in the eastern part of the house the presbyters sit with the bishops, and next the lay men, and then the women that when you stand up to pray, the rulers may stand first, and after them the lay men, and then the women also. For it is required that you pray toward the east, .... But of the deacons let one stand always by the oblations of the Eucharist; and let another stand without by the door and observe them that come in; and afterwards, when you offer, let them minister together in the Church. And if anyone be found sitting out of his place, let the deacon who is within reprove him and make him to rise up and sit in a place that is meet for him."
So here we see presbyters (plural) sitting around the bishop, and they aren't described as having a particular role in the service, only a place of honor in sitting. The bishop offers, and the deacons manage things.
I'm going to declare this "answered well enough." I don't see in the Didascalia evidence of presbyters having a liturgical role or of being in a direct hierarchy bishop-presbyter-deacon. I admit I haven't read to the end. We can reopen if it anyone wishes.
"Evidence" would include hints that such a third tier is informally coalescing, although it might not have emerged fully and formally in the Didascalia. We would need to be aware that the translator may obscure evidence by the way he translates certain words at certain times. (Elsewhere we have seen the same Greek word translated as "elder" in a translation of one work and "presbyter" in another.)
Status: Answered well enough [2017-12-17] (Question revised 2017-11-30)
This discussion is to be governed by the question. That is, postings here should restrict themselves to talking about what the Didascalia says about this particular question. Other posts should go either into the Didascalia open discussion topic or one of the other folders (perhaps All Questions Considered).