BOOK REVIEwS

Lewis J. Patsavos, A Noble Task: Entry into the Clergy in the

First Five Centuries, Translated by Norman Russell. Brookline,
Massachusetts: Holy Cross Orthodox Press, 2007. 364 pages.
ISBN-10 1 885652 97 6. ISBN-13 978 1 885652 97 3.

As indicated by its title, Lewis J. Patsavos monograph, A Noble Task:

Entry into the Clergy in the First Five Centuries, identifies and examines
the spiritual and physical traits that the early Church expected in its
candidates for the bishopric, priesthood and diaconate. The English
edition of Patsavos monograph features a foreword by Metropolitan
Kallistos Ware (ix-xi), in addition to a new preface by the author (xiii-
xv), a translation of the original preface (xvii-xix), and an introduction
(1-21). It then consists of two major sections, summarised below, and an
epilogue (307-11).

The first section, comprising the majority of the work, assesses

the criteria for entry into the clergy defined by St Paul and subsequently
expanded upon by various Church Fathers (23-182). The second explores
the canonical formulation of these criteria by the early Councils (183-
306), from the local synod of Ancyra in 314 (185-89) to the Council of
Chalcedon in 451 (226-27). In the latter section, the author also studies

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the formal legislation surrounding celibacy and marriage of the clergy, so

as to shed light on current Eastern Orthodox practice (245-72). Lastly, the
author methodically summarises the prerequisites for ordination defined
by the early Fathers and Councils (273-306), which included: a specific
age (273-77), a prescribed period of probation (277-82), mental and
bodily soundness (282-83), faith (283-88), a certain level of education
(288-95) and morality, particularly chastity (295-301).

As a student in the field of patristics, I found the first section to

be the more interesting and will thus devote the remainder of this review
to its three chapters. In the first of these, The Early Sources (23-55),
Patsavos examines Pauls complementary description in 1 Tim. 3:2-13
and Tts 1:6-9 of the fundamental virtues required of the clergy (23-31).
Having acknowledged the similarity between these virtues and those
cherished by the pagans, the author asserts that: Paul gives a new and
purely Christian coloring to the traditional meaning of Greek terms,
applying to bishops what Christ taught through his own example and
demanded from his apostles (31).

Patsavos then assesses how the Apostolic Fathers, Sts Clement of

Rome (32-35), Ignatius of Antioch (35-38) and Polycarp of Smyrna (38-
39), incidentally disclosed various requisites for the pastoral ministry.
Ignatius, for example, encouraged ceaseless prayer on the part of the
clergyman so that they might acquire genuine spiritual understanding
(36-37). Interestingly, the author then evaluates the second-century
catechetical treatise known as the Didache (40-41), which reveals the
active role originally played by the laity in the appointment of the clergy.
He also infers from the apocryphal writing known as the Shepherd of
Hermas that the deacons of the early Church were entrusted with the
care of orphans and widows (42). Patsavos dedicates the remainder of the
chapter to Clement of Alexandria, Origen, and Eusebius of Caesareas
perceptions of the priesthood (43-51). He notes that for Clement
ordination signified a divine call restricted to the righteous. Moreover,
anticipating St Dionysius the Areopagite by three centuries, the Church
Father maintained that the ecclesiastical hierarchy images that of the

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angels (43-44). The author subsequently highlights Origens warnings to

presbyters against seeking elevation to the episcopacy in order to receive
flattery and income (47). He also underscores Eusebius implication
that bishops and presbyters should imitate their predecessors who were
martyred in defence of the faith (50).

In the next chapter, Anonymous Canonical Works (57-100),

Patsavos explores lesser-known treatises dependent upon the Didache and
the Apostolic Tradition of Hippolytus. The former include the Didascalia
Apostolorum (57-67), the Ecclesiastical Canons of the Holy Apostles (67-
73) and the Apostolic Constitutions (73-74). The latter consist of Book
VIII of the Constitutions just mentioned (80-87), the Testament of Our
Lord Jesus Christ (87-89) and the Canons of Hippolytus (89-91). The
Didascalia Apostolorum, in particular, constitutes an invaluable historical
witness. Via its typological exegesis of 1 Kgs 8:11-13, it is the first work
in which: the bishop is presented recruiting and appointing candidates
for the priesthood, since he posses its plentitude (59). It also stresses
that the bishop must be merciful in imitation of Christ, willing to actively
seek out those who have strayed and restore them to fold; in accordance
with Mt. 18:12-13, Lk. 15:4-6 and Ezk. 34:16 (64-65). It is significant
that Patsavos displays sensitivity within this chapter by focusing only on
sections of the Apostolic Constitutions which were officially rejected
at the Quinisext Ecumenical Council (73) that reiterate/complement
canonical sources with regard to the subject of ordination and the
pastoral virtues. As further evidence of his discernment, it should be
noted that Patsavos describes how the anonymous author/compiler of the
abovementioned Testament contradicts the Apostle Paul on the issue of
marriage, thinking that he [i.e. Paul] wanted widowers as bishops and
deacons (89).

In the final chapter of the first section, Authors of the Fourth and
Fifth Centuries (101-82), Patsavos surveys a range of works from the
following Church Fathers which outline the characteristics of genuine
shepherds: Sts Ephraim the Syrian (102-4), Athanasius the Great (105-
111), Basil the Great (111-18), Gregory the Theologian (118-28), John

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Chrysostom (128-46, 159-62), Ambrose of Milan (146-59), Gregory of

Nyssa (162-63), Cyril of Alexandria (163-66), Isidore of Pelusium (168-
69) and Jerome (170-71). He also briefly examines the contributions of
Theodore of Mopsuestia (166-67) and Theodoret of Cyrus (167-68) in
this regard, in addition to that of the enigmatic exegete, Ambrosiaster
(169-70). The author eventually indicates that his purpose in exploring
these sources is to demonstrate the unified mind of the local churches in
different regions throughout this era (159).

The authors evaluation of Chrysostom is the most thorough

and informative. For instance, Patsavos points out the Church Fathers
conviction that: someone who is at the same time humble and eloquent
will communicate to the faithful that which is really indispensable
and profitable in the appropriate form (140-41). In fact, he reveals
that Chrysostom emphasised the need for eloquence and erudition not
only for the purposes of preaching, but also for refuting and redeeming
opponents of the faith (144-46). Patsavos next most interesting analysis
is that concerning Ambrose, where he draws attention to the importance
that the bishop placed on almsgiving (146-49) and poverty and self-
denial (149-53). The author divulges that Ambrose was convinced that
the clergy must aid all manner of impoverished and suffering persons; he
even sold the Churchs sacred vessels in order to assist them (147).

One of Patsavos goals in composing A Noble Task was to

contribute to the formation of ordinands at the Theological School of
Holy Cross, located in the USA (xvii-xviii). Yet it may benefit the average
Christian since many of the virtues demanded of the clergy by the saints
and the Councils can and should be applied to the laity, regardless of
time and place (e.g. humility, dispassion and compassion). What is more,
the text is very accessible due to Patsavos systematic presentation of
the material, succinct referencing, and avoidance of technical jargon, in
addition to Norman Russells translation skills.

On a final note, the author displays genuine respect for the saints,
the ecclesiastical hierarchy more broadly, and the Councils and their

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resulting legislation. Such reverence ought to be commended in light

of the fact that we live in what Patsavos has dubbed an anti-clerical
age (xvii). To be sure, his attempt to contribute to the formation of our
leaders in the faith grounded in the Orthodox tradition constitutes its
own noble task.

Chris Baghos
St Andrews Greek Orthodox Theological College

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