Folia Canonica 5. (2002)

STUDIES - Szabolcs Anzelm Szuromi: The Development of the Clerical Orders prior to the Discipline of Statuta Ecclesiae Antique (5th Century)

THE DEVELOPMENT OF THE CLERICAL ORDERS

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from the 2nd Century. The early Christian tradition clearly indicates that the Christian priesthood is not merely a type of the levitic priesthood with some additional characteristics, because the office of the Christian priesthood was built on serving Jesus Christ, who is priest and also victim. This service continues in the apostolic vocation, which has been distinguished to offices within the priesthood and each of them depends on the apostolic serving.14

From the 3rd Century the Christian Church layed special stress on the education of the clergy. This education included knowledge of Sacred Scripture; reading the theological writings, learning the dogmas and the fundamental ecclesiastical disciplines. The Council of Nicea (325) dealt with the problem of persons who received the order of presbyterate or episcopate soon after their conversion. The preparation (studies and introduction to the daily Christian life) for the clerical orders is urged by the teaching of the Council of Nicea.15 What was the age limit for applicants to receive one of the degrees of Holy Orders? This had not been clear for a long time. The possible age was between 25 and 35. Pope Zosim (417-418) made a decision in 418, which prescribed the following age limits: for acolytes 20; for subdeacons 24; for deacons 29; and for priests 30 years. Moreover, the candidate had to be a free citizen and celibate.

If we observe the regional councils of the 4th and 5th Centuries, we find some lay persons who had not received any degree of Holy Orders but were present at the council.16 In North Africa lay persons played a very important role as organisers of the Christian community after the invasion of the Vandals. These persons were named seniores laid or seniores ecclesiae'1 But these expressions should

gradum promoveantur: vel si qui sunt in praeteritum ordinati, amoveantur.” J. Hefele - H. Leclercq, Histoire des concils, 1/2. Paris 1907. 237.

14Cf. L. VANYÓ, Bevezetés az ókeresztény kor dogmatörténetébe, Budapest 1998. 112-115.

15 C. 2 „Quoniam plura, aut per necessitatem aut alias cogentibus hominibus adversus ecclesiasticam facta sunt regulam, ut homines ex gentili vita nuper accedentes ad fidem et instructos brevi temporis intervallo mox ad lavacrum spirtale perducerent, similique ut baptizati sunt, ad episcopatum vel presbyterium promoverent: optime placuit nihil tale de reliquo fieri. Nam et tempore opus est ei qui catecizatur, et post baptismum probatione quam plurima. Manifesta est enim apostolica scriptura, quae dicit: non neophytum, ne in superbiam elatus in iudicium incidat et laqueum diabuli. Si vero processu temporis aliquod animae delictum circa personam reperiatur huiusmodi et duobus vel tribus testibus arguatur: a clero talis abstineat. Si quis autem praeter haec fecerit, quasi contra magnum concilium sese efferens, ipse de clericatus honore pereclitabitur.” J. Alberigo - J. A. Dossetti - P. P. Joannou - C. Leonardi - P. Prodi (eds.), Conciliorum Oecumenicorum Decreta, Bologna 1973.3 (COD) 6. cf. Council of Laodicea (4'1' Century) canon 3, Joannou, (ed.), Les Canons (nt. 10), 141.

16A. Faivre, Les laïcs aux origines de l’Église, Paris 1984. 106-107.

17 See P. G., Caron, Les seniores laid de l’Église d’Afrique in Revue Internationale des Droits de l’Antiquité 6 (1951) 7—21.