How has the appointment of certain persons for the sacred hierarchy been performed since Apostolic times?
It is performed through the sacrament of the laying on of hands, called in Greek "cheirotonia."
From where is it evident that the right to sacred ministry was conferred through the laying on of hands?
This is evident from the actions of the holy Apostles, which have come down unchanged to our days.
The Apostle Timothy was appointed bishop "with the laying on of the hands of the presbytery" (i.e., of bishops) (1 Tim. 4:14). The Apostle Paul also took part in this sacrament, which he reminds the Apostle Timothy of: "Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands" (2 Tim. 1:6).
Furthermore, when the Apostle Paul instructs Bishop Timothy to appoint presbyters, he indicates that this sacrament of appointment is performed with the laying on of hands: "Do not lay hands on anyone hastily, nor share in other people's sins" (1 Tim. 5:22).
Finally, from the book of Acts, it is evident that by the sacrament of appointment to the work of sacred ministry in some cities of Asia Minor, the Apostles joined many believers to the Church, "And having appointed presbyters for them in every Сhurch, having prayed with fasting, they entrusted them to the Lord, in whom they had believed." (Acts 14:23; cf. v. 21-22).
How many degrees of sacred ministry were and are in the Church from the days of the Apostles?
There were and are three: episcopal, presbyteral, and diaconal.
Where in the Word of God are these three degrees mentioned?
Bishops and deacons are mentioned in 1 Timothy, chapter 3.
Presbyters, i.e., priests, are mentioned in Acts 14:23 and in the epistle to Titus (Titus 1:5). The Apostle Paul writes that he should "appoint elders in every city."
How is the appointment of bishops performed?
A bishop is consecrated by several bishops. For example, Bishop Timothy was appointed "with the laying on of the hands of the presbytery" (1 Tim. 4:14), that is, with the laying on of hands of bishops, and as the Fathers of the Church interpreted (e.g., St. John Chrysostom, Theodoret, and others). The Apostolic Canon 1 reads: "Let a bishop be ordained by two or three bishops."
How are presbyters and deacons ordained?
They are ordained by one bishop.
Thus, the Apostle Paul writes to Bishop Titus that he should appoint elders in every city (Titus 1:5). And here are the words of the Apostle Paul to Timothy: "Do not lay hands on anyone hastily" (1 Tim. 5:22); therefore, Bishop Timothy individually ordained presbyters.
And Apostolic Canon 2 says: "Let a presbyter and a deacon and the rest of the clergy be ordained by one bishop."
Is the sacred hierarchy not a human invention?
No, it is not from men, but from God. He (Christ) "Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ" (Eph. 4:11-12). And in 1 Corinthians we read: "And God has appointed these in the Сhurch: first apostles, second prophets, third teachers" (1 Cor. 12:28-29).
Also, in the book of Acts, the Apostle Paul, addressing the Ephesian presbyters, says: "the Holy Spirit has made you overseers" (Acts 20:17-28).
Is self-appointed assumption of the duties of Church sacred ministry permissible?
It is completely impermissible. No one can become a bishop, presbyter, deacon, or teacher by himself, because "no man takes this honor to himself, but he who is called by God, just as Aaron was" (Heb. 5:4).
And to the Apostles the Lord said: "You did not choose Me, but I chose you and appointed you" (John 15:16).
Do lay Christians have the right to appoint anyone to the duties of Church sacred ministry?
No, they do not, because this right belongs only to lawful bishops, as grace-filled successors of the Apostles.
Bishop Timothy was not appointed by laymen, but "with the laying on of the hands of the presbytery" (1 Tim. 4:14). The Apostle Paul entrusted the ordination of presbyters to the same Bishop Timothy—his disciple, not to laymen (1 Tim. 5:22).
Likewise, on the island of Crete, to appoint elders in every city (Titus 1:5), it was Bishop Titus, by the command of the Apostle Paul, who was to do so, not the Cretan lay Christians. And the Apostles Paul and Barnabas, having gained disciples through their preaching in the cities of Asia Minor—Antioch, Iconium, Lystra, and Derbe—themselves ordained elders for them, and did not entrust this to the believers (Acts 14:23).
Do sectarians have a lawful sacred hierarchy?
They do not, because they are all self-appointed.
The pashkovites (evangelicals) completely reject the sacred hierarchy, while baptists and adventists accept self-appointed presbyters.
How do they justify their self-appointment?
They claim that the first Jerusalem lay Christians themselves appointed deacons for themselves (Acts 6).
Is this judgment of the sectarians well-founded?
No, it is not well-founded, and first of all because in the 6th chapter of Acts it speaks "not of the third degree of church sacred ministry"—the diaconate, but "of deacons—persons who were entrusted with the administration of the common needs of the community gathered there."³ Then, one must keep in mind that the Apostles, to avoid disorders, commanded the Jerusalem Christians to choose "from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business" (Acts 6:2-3, 6). When the Christians chose the seven, "they set them before the apostles; and when they had prayed, they laid hands on them." It was not laymen, as the sectarians falsely reason, but "the Apostles appointed" the chosen persons to the service. So often among us, especially in the Edinoverie parishes, the parishioners elect, and the bishop ordains the chosen to the priestly or diaconal rank, if he deems them worthy.
Can sectarians really never have a true sacred hierarchy?
No, sectarians, if they do not unite with the Orthodox Church, cannot have a true sacred hierarchy, because the sects appeared recently, and the sacred hierarchy must proceed uninterruptedly from the days of the Apostles. That the priesthood in the Church of Christ is continuous is evident from the words of the Savior to the holy Apostles and their successors: "lo, I am with you always, even to the end of the age" (Matt. 28:20).
Therefore, the Apostle Paul also says: "But He (Christ), because He continues forever, has an unchangeable priesthood" (Heb. 7:24).
The New Testament priesthood is called unchangeable in contrast to the Old Testament Aaronic priesthood, which ended on the day of the creation of the Church of Christ.
What should we think of sectarians who deny the significance of the successive priesthood and arrogate to themselves free leadership in prayer and sacred rites?
To them apply the reproofs of the Apostle Peter and the Apostle Jude, directed against dreamers who "despise authority and speak evil of dignitaries. Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah" (Jude 1:8, 11; cf. 2 Pet. 2:10).
Can the true priesthood, proceeding from the days of the Apostles, really never be interrupted or destroyed, and therefore never require the re-establishment of the sacred hierarchy in the Church of Christ?
No, the true sacred hierarchy is not only continuous, but also indestructible, invincible, and will exist until the very end of time.
1. The Savior Himself said to the Apostles and their lawful successors: "lo, I am with you always, even to the end of the age" (Matt. 28:20).
2. The Savior also said: "Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house" (Matt. 12:29). The Strong One is the Almighty Christ, the Head of the Church; His house is the Church (1 Tim. 3:15); and the goods in the house are all that is in the Church of Christ, that is: the true grace-filled sacred hierarchy, the grace-filled sacraments, and so on.
Therefore, to overcome and destroy the Сhurch sacred hierarchy of Christ, one must first bind Christ Himself—the Strong One—and this can never be achieved, even by the entire demonic kingdom, headed by satan. The demonic minions—sectarians—will not destroy the true sacred hierarchy either.
1. The Holy Spirit abides continuously with the Church's sacred hierarchy, for the word of the Savior to the holy Apostles and their successors is not false: "And I will pray the Father, and He will give you another Helper, that He may abide with you forever" (John 14:16). The Holy Spirit does not and will not allow the entire sacred hierarchy to fall into error.
2. And the Apostle speaks of the invincibility of the priesthood: "But He (Christ), because He continues forever, has an unchangeable priesthood" (Heb. 7:24); and this unchangeable priesthood of Christ in the earthly, militant Church was manifested, is manifested, and will be manifested until the end of the age in the person of faithful clergy.
For what purpose did Christ establish the sacred hierarchy in the Church?
The Apostle says that "Christ the Savior Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints (Christians) for the work of ministry, for the edifying (i.e., building up) of the body of Christ, till we all come to the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ—from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love" (Eph. 4:11-16).
Thus, those in sacred authority teach believers the truths of God, impart to them Divine grace, and govern them, and by all this, lead believers to perfection.
From where is it evident that the teaching office in the Church belongs to those in sacred authority?
Christ the Savior said not to all believers, but only to the Apostles and their successors: "Go therefore and make disciples of all the nations" (Matt. 28:16, 19-20).
"To the eleven themselves" and their successors, and not to all Christians, the Lord said: "Go into all the world and preach the gospel" (Mark 16:14-15), "teaching them to observe all things that I have commanded you" (Matt. 28:20).
For preaching and teaching, the Lord Himself appointed special persons (i.e., ordained that there be special persons): "He Himself gave some to be apostles... some pastors and teachers" (Eph. 4:11).
How then do sectarians say that all of them and, in general, all people have a command and the right to preach from the Lord?
Sectarians speak thus out of delusion, and they are deluded out of envy towards those holding sacred authority in the Church who have the right to preach and teach.
The Apostle Paul does not think as the sectarians do. He asks: "Are all apostles? Are all prophets? Are all teachers?" (1 Cor. 12:29).
To preach and teach, one must have the right and authority: "And how shall they preach unless they are sent?" (Rom. 10:15). "No man takes this honor to himself, but he who is called by God, just as Aaron was" (Heb. 5:4).
And the sectarians, having taken up the work of preaching which is not theirs, are more guilty than the ancient self-willed ones—Korah, Dathan, and Abiram with their associates (Num. 16:10).
From where is it evident that only those in sacred authority were entrusted with performing the sacraments?
The Lord, sending the Apostles to preach, entrusted only them and their substitutes and successors with performing the sacrament of baptism (Matt. 28:19).
Thus, indeed, it was (Acts 8:38; 1 Cor. 1:14, 16; Acts 10:48). Furthermore, only the Apostles conferred the Holy Spirit on the baptized, while ordinary believers could not do this. And "Simon," it is said in the book of Acts, "saw that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, saying, 'Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit'" (Acts 8:18-19), but was condemned for this. And the sectarians have themselves arrogated this right and prove themselves more guilty than Simon, because the latter wanted to buy the right for money, while the sectarians have dared, as it were, to steal the right to perform sacred rites from those holding sacred authority in the Church.
Further, the Apostle James says that for the performance of the Sacrament of Holy Unction, one must call for "the presbyters of the Сhurch" (James 5:14).
Those in sacred authority preside in the Church (1 Thess. 5:12) and perform the Sacrament of the Eucharist, i.e., the Sacrament of the Body and Blood of Christ (Luke 22:19; cf. 1 Cor. 11:24-25).
What especially high sacred work has been entrusted by the Lord to those in sacred authority—bishops and presbyters?
They have been entrusted by the Lord with the right to forgive the sins of believers. The Savior said to the Apostles and their successors: "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matt. 18:18). On another occasion, after His resurrection from the dead, the Lord, appearing to the Apostles, breathed on them and said to them: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained" (John 20:22-23).
How is this command of the Savior fulfilled among the sectarians?
It is not fulfilled at all. No one forgives them their sins. So they die, the unfortunate ones, with their sins.
From where is it evident that the right to govern the Church belongs to those in sacred authority?
The Savior Himself said to the Apostles and their successors that they should teach believers "to observe all things that I have commanded you" (Matt. 28:20).
And the Apostle Paul thus spoke to the presbyters of the Ephesian Church about their duty to govern believers: "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the Сhurch of God" (Acts 20:28).
He who shepherds the flock, of course, governs it. Also, the Apostle Peter exhorts the shepherds to shepherd the flock of God, and says to the believers: "Likewise you younger people, submit yourselves to your elders" (1 Pet. 5:1-5). To Bishop Timothy, the Apostle Paul gives the commission to govern the Ephesian Church, teaching him by epistle "how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth" (1 Tim. 3:15).
How should all relate to those in sacred authority?
Must all believers submit to the authority of those holding sacred authority?
Yes, this was required by the Apostle Peter: "Likewise you younger people, submit yourselves to your elders" (1 Pet. 5:5). And the Apostle Paul writes: "Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account" (Heb. 13:17).
And the Savior, concerning obedience to those in sacred authority, directly said: "He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me" (Luke 10:16).
What should be done with those who do not wish to obey those holding sacred authority in the Church?
Such persons, by the command of Christ, should be cast out of the Church. "And if he refuses to hear the Сhurch," says the Savior, "let him be to you like a heathen and a tax collector" (Matt. 18:17).
To whom is the right to cast out of the Church given?
This right was given to the Apostles and their successors—the bishops.
From where is this evident?
This is evident from the very life of the Church of Christ. Grave, unrepentant sinners were excommunicated from the Church by the Apostle Paul.
For what sins is excommunication from the Church permissible?
For perverting the God-delivered teaching of the Church and for grave sins against morality.
Are there examples in Holy Scripture of excommunication from the Church for perverting its teaching?
Yes. The Apostle Paul excommunicated many for this. "Some," the Apostle writes, "having suffered shipwreck in regard to the faith... of whom are Hymenaeus and Alexander, whom I delivered to satan that they may learn not to blaspheme" (1 Tim. 1:19-20). And such must certainly be cast out of the Church, otherwise "their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some" (2 Tim. 2:17-18).
Who, according to Holy Scripture, was excommunicated for immorality?
The Corinthian incestuous man was excommunicated by the Apostle Paul (1 Cor. 5).
What was the casting out of the Church called?
It is called anathematization, that is, excommunication from the community of Christ—the Church.
From where is this word "anathematization" taken?
From Holy Scripture. The Apostle Paul says that whoever "perverts the gospel of Christ, let him be accursed" (Gal. 1:6-9).
Do the bishops of the Church of Christ excommunicate in our days?
They do. Thus they anathematized Leo Tolstoy, the "brothers" Ivan Koloskov and Dmitry Grigoriev in Moscow, and also many of those who turned aside into the heresy of baptism, adventism, latinism (roman catholicism), and others.
Why are not all drunkards and fornicators cast out of the Church among us, since the Apostle Paul wrote "not to keep company with anyone named a brother, who is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person" (1 Cor. 5:11)?
All drunkards are not cast out among us because the Apostle also did not cast out all grave sinners, but only the incestuous man, and that only until his repentance (2 Cor. 2:7). Many of the Christians of the Corinthian Church got drunk at the love feasts (1 Cor. 11:21), yet the Apostle did not excommunicate them, but only did not praise them (v. 22). So now, the Church of Christ neither praises nor approves anyone for sins, commanding all Orthodox thus: "Depart from evil and do good" (Ps. 34:14), and good Christians depart, e.g., from drunken and debauched associations.
Do laymen have the right to excommunicate from the Church?
No one has the right to excommunicate from the Church except those in sacred authority.
How should one relate to those in sacred authority in the Church?
The Apostle Paul writes: "And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work's sake" (1 Thess. 5:12-13).
How do sectarians relate to the true (i.e., Orthodox) Christian sacred hierarchy?
They revile the Christian, Orthodox priesthood, slander it, mock it.
What end will they have from the Lord for this mockery?
The Lord has determined "to reserve the unjust under punishment for the day of judgment, and especially those who walk according to the flesh in the lust of uncleanness and despise authority. They are presumptuous, self-willed. They are not afraid to speak evil of dignitaries" (2 Pet. 2:9-10).
And the Apostle Jude says that, as Sodom and Gomorrah perished, "so also these dreamers defile the flesh, reject authority, and speak evil of dignitaries" (Jude 1:7-8).
What to say when sectarians, in their revilings against the true Christian sacred hierarchy, justify themselves by saying that our shepherds have certain human shortcomings?
One should point to the example of the Apostle Paul.
The jewish high priest Ananias was a very unworthy man and unlawfully commanded the Apostle Paul to be struck on the mouth. The Apostle Paul called him a "whitewashed wall," but when he learned of his high priestly dignity, he said: "I did not know, brethren, that he was the high priest; for it is written, 'You shall not speak evil of a ruler of your people'" (Acts 23:1-5). Therefore, no one lawfully holding sacred authority in the Church may be reviled.
Can it be proven to sectarians that our sacred hierarchy is true and lawful?
It can, because the true priesthood must proceed continuously and successively from the holy Apostles, and such is our, Orthodox, priesthood.
Does our priesthood indeed proceed continuously from the holy Apostles?
In the One Holy Conciliar Apostolic Church of Christ, there are lists of bishops proceeding uninterruptedly from the holy Apostles. At the end of this chapter, such a list of bishops of the Russian and Greek Church is appended for the assurance of all in the continuity of our priesthood from the days of the Apostles.
How, then, do sectarians explain their non-recognition of the Orthodox sacred hierarchy?
The sectarians say that our shepherds are sinful, and therefore they do not recognize them.
What answer should be given to sectarians for this?
It must be explained to the proud sectarians that there are no sinless people in the world, because, as the Apostle James says, "we all stumble in many things" (James 3:2).
Also, the Apostle John writes: "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). Of course, it would be gratifying if our priests were holy angels, but the Lord has ordained that His grace in the Church He created should operate even through sinful people.
Do the sins of shepherds destroy the grace of the priesthood?
No, they do not, because if grace were destroyed by sins, then there would be no lawful priesthood at all, since there is not a single sinless person. Judas was, according to the Evangelist's testimony, a thief (John 12:6), yet the Lord also sent him to preach, and he performed miracles in the Lord's name (Matt. 10:1-4). The Apostles Paul and Barnabas had a sharp dispute between themselves (Acts 15:37-41), yet for this sin they were not deprived of the grace of the priesthood.
The Apostles Peter and Barnabas "played the hypocrite, and when the Apostle Paul saw that they were not straightforward about the truth of the gospel," he reproved Peter. Yet the sinning Apostles Peter and Barnabas were not deprived of the grace of the priesthood (Gal. 2:9-14).
It is also known that many shepherds contemporary with the Apostle Paul were covetous; therefore, sending Bishop Timothy to the Philippians, he says: "For I have no one like-minded, who will sincerely care for your state. For all seek their own, not the things which are of Christ Jesus" (Phil. 2:20-21). Yet the shepherds of that time, suffering from the ailment of covetousness, were not deprived of the grace of the priesthood.
Our shepherds are not deprived of the grace of the priesthood for having human shortcomings either.
What other accusations do sectarians bring against the shepherds?
Sectarians accuse the shepherds of taking payment for performing rites.
Is this accusation well-founded?
No, it is not well-founded, because remuneration for performing rites has always existed in Christianity.
Christ the Savior and the Apostles had a "money box," and donors "put" their offerings into it (John 12:6). Also, many women served Christ the Savior with their possessions (Luke 8:3).
And the Apostle Paul taught thus: "Let him who is taught the word share in all good things with him who teaches" (Gal. 6:6). Elsewhere he writes: "My defense to those who examine me is this: Do we have no right to eat and drink?... Or is it only Barnabas and I who have no right to refrain from working? Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock? Do I say these things as a mere man? Or does not the law say the same also? For it is written in the law of Moses, 'You shall not muzzle an ox while it treads out the grain.'⁴ Is it oxen God is concerned about? Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope. If we have sown spiritual things for you, is it a great thing if we reap your material things? If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ. Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel" (1 Cor. 9:3-4, 6-14).
How do sectarians justify their lack of a pastorate?
Sectarians usually refer to the words of the Apostle Peter to Christians: "you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ... But you are a chosen generation, a royal priesthood, a holy nation, His own special people..." (1 Pet. 2:5, 9; similar passage from Rev. 1:6).
What should be said to sectarians for this self-justification?
What was said in the epistle of the Apostle Peter and in Revelation was said also to the Old Testament Israelites (Ex. 19:6); but the words of the book of Exodus in no way abolished the Old Testament priesthood. True, there were even then people like our sectarians who wanted to abolish the Levitical priesthood established by God. These were Korah, Dathan, and Abiram and their 250 associates. They had in mind the Lord's words to the Israelites about the universal holiness of the chosen people, and said to Moses and Aaron: "You take too much upon yourselves, for all the congregation is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the assembly of the Lord?" And for this opposition, "the ground split apart... and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods. So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly... And a fire came out from the Lord and consumed the two hundred and fifty men who were offering incense" (Num. 16:3, 32-33, 35. Read the whole chapter about this). The Lord punished the ancient rebels against the sacred hierarchy immediately, but has reserved ours "under punishment for the day of judgment" (2 Pet. 2:9).
How can it be proven to sectarians that they are deluded when they reject the true shepherds?
If the sectarians, in their rejection of shepherds, refer to (1 Pet. 2:5, 9), then they should be made to read the same epistle, chapter 5 from verse 1, where the Apostle Peter writes to Christians: "The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock; and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away" (1 Pet. 5:1-4). If shepherds existed in the time of the Apostle Peter, then they should exist among us as well, and the sectarians, having rejected the shepherds, do not belong to the flock of Christ.
№ Hierarch Year of Enthronement
1 Andrew the First-Called, Apostle 36
2 Stachys, one of Christ's disciples (October 31) 37
3 Onesimus 53
4 Polycarp 67
5 Plutarch 84
6 Sedekion or Sedekias 101
7 Diomenes or Diogenes 110
8 Eleutherius 125
9 Felix (St., April 15) 132
10 Athenogenes 137
11 Euzoius 141
12 Lawrence 157
13 Alypius 168
14 Pertinax 182
15 Olympius 201
16 Mark 212
17 Cyriacus I (from Kyrillak) 225
18 Kistinus (Kastinus or Constantine) 241
19 Titus (July 4), (Trat) Tarat 248
20 Domitian (Dometius), Demetrius 283
21 Provus (Saint) 308
22 Metrophanes I 320
23 Alexander I (August 30) 330
24 Paul I Homologetes 353
25 Eusebius 353
26 Paul I (for the second time) 355
27 Macedonius (Arian) 355
28 Paul I (for the third time) 355
29 Macedonius (for the second time) 356
30 Paul I (for the fourth time) 359
31 Macedonius (for the third time) 359
32 Eudoxius 360
33 Evagrius 371
34 Demophilus, heretic 371
35 Gregory I the Theologian 379
36 Nectarius I, Patriarch of Constantinople, Oct. 11 381
37 John I Chrysostom 391
38 Arsacius 404
39 Atticus 406
40 Sisinnius I 425
41 Nestorius, heretic 428
42 Maximian 431
43 Proclus (October 24) 434
44 Flavian, blessed 446
45 Anatolius (July 31) 449
46 Gennadius I 458
47 Acacius 471
48 Flavitas, Phraitas, Fravita, Flavian, heretic 491
49 Euphemius (the All-Praised) 492
50 Macedonius II 496
51 Timothy 511
52 John II, the Cappadocian 517
53 Epiphanius 520
54 Anthimus, heretic 535
55 Menas 537
56 Eutychius 552
57 John III 565
58 Eutychius (for the second time) 577
59 John IV, the Faster 582
60 Cyriacus II 595
61 Thomas I 606
62 Sergius I 610
63 Pyrrhus I 629
64 Paul II 641
65 Pyrrhus (for the second time) 645
66 Peter, heretic 655
67 Thomas I Pogonatos 667
68 John V 669
69 Constantine I 674
70 Theodore I 676
71 George the Cypriot 678
72 Theodore I (for the second time) 683
73 Paul III 686
74 Callinicus I 693
75 Cyrus 705
76 John VI 711
77 Germanus I (May 3) 714
78 Anastasius, iconoclast 730
79 Constantine II 754
80 Nicetas Castratus 766
81 Paul IV 780
82 Tarasius 785
83 Nicephorus I (June 2) 806
84 Theodore, iconoclast 815
85 Anthony I, iconoclast 821
86 John VII Syncellus 832
87 Methodius Homologetes 842
88 Ignatius 846
89 Photius 858
90 Ignatius (for the second time) 867
91 Photius (for the second time) 877
92 Stephen I Porphyrogenitus 886
93 Anthony II 893
94 Nicholas I, Mystikos 895
95 Euphemius I Syncellus 906
96 Nicholas I (for the second time) 911
97 Stephen II 925
98 Tryphon 928
99 Theophylact 933
100 Polyeuctus (Feb. 6) 956
101 Basil I Skamandrenos 970
102 Anthony III the Studite 974
103 Nicholas Chrysoberges 984–996
Patriarch Nicholas Chrysoberges appointed our first Metropolitan of Kiev:
Michael I 988–991
Leo I 991–1007
John I 1008–1035
Theopemptus 1035–1049
Cyril I 1050–
Hilarion 1051–1054
Ephraim I 1055–
George I 1067–1077
John II 1077–1089
Jonah III 1089–1091
Ephraim II 1092–1097
Nicholas 1097–1102
Nicephorus I 1103–1121
Nicetas 1122–1126
Michael II 1127–1145
Clement Smolyatich 1147–1154
Constantine I 1155–1159
Theodore 1161–1163
John IV 1164–1166
Constantine II 1167–1177
Nicephorus II 1182–1198
Gabriel 1198–
Dionysius
Matthew
Cyril II
Joseph I
Cyril III 1281
Maximus 1283–1305
Peter 1308–1326
Theognostus 1328–1353
Alexis 1350–1378
Pimen 1380–
Cyprian
Dionysius
Photius
Isidore
Jonah I 1461
Metropolitans in Galicia:
Theodoret 1345–1354
Roman 1354–1362
Cyprian (in Vilna) 1376–1390
Gregory (in Smolensk) 1415–1419
Gerasimus 1433–1435
Metropolitans of Kiev and All Rus'
Gregory II 1458–1473
Misail 1474–1480
Of Galicia and All Rus':
Simeon 1481–1488
Jonah II 1492–1494
Macarius I 1495–1497
Joseph II until 1503
Jonah III 1503–1507
Joseph III 1509–1521
Joseph IV 1523–1534
Macarius IV 1535–1556
Sylvester 1556–1567
Jonah 1577–1579
Onesiphorus 1583–1588
Michael 1588–1596
Job Boretsky 1620–1631
Isaiah 1631–1633
Peter 1633–1647
Sylvester 1649–1657
Dionysius 1658–1663
Joseph 1663–1676
Anthony 1676–1679
Gedeon 1685–1690
Barlaam 1690–1707
Joasaph 1708–1718
Barlaam 1722–1730
Raphael 1731–1747
Timothy 1748–1757
Arsenius 1757–1770
Gabriel 1770–1783
Samuel 1783–1796
Irophaeus 1796–1799
Gabriel 1799–1803
Serapion 1803–1822
Eugene 1822–1837
Philaret 1837–1857
Isidore 1858–1860
Arsenius 1860–1876
Philotheus 1876–1882
Plato 1882–1891
Joannicius 1891
Theognostus 1900
Flavian 1903*
Notes
3 John Chrysostom and 16 rules of the 6th Ecumenical Council.
4 Deut. 25
* Book from the 1910 edition, therefore the chain of hierarchs is stopped at the year 1903. But one must know that even the storm of satanic frenzy of 1917–1940 could not destroy it (the succession from the Apostles). And throughout the existence of the second kingdom of the beast (Dan. 7), or the USSR, the chain of hierarchs was not interrupted.