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CONFESSORS
1. A true confessor is, ipso facto, a presbyter. This declaration—which other conceptions have altered in the Ethiopic and the Constitutions—follows logically from the original definition of a presbyter’s duties: since his primary function is to bear witness to the truth, and since no witness can be more impressively borne than when in danger of death, a confessor proves that he has the Spirit of the presbyterate. Hence ordination would be otiose.
A still earlier theory is that set forth in Hermas, Visions III, i, where the correct ranks of those who occupy the “bench” (of the clergy) is given as “confessors,[193] prophets, presbyters”, as three distinct orders; in Hippolytus the prophets disappear and the confessors are merged with the “regular” presbyters.
In the third century, as confessors multiplied, observance of this rule would have overloaded the presbyterate to an impracticable degree,[194] although in the small community of Hippolytus the difficulty would not be felt and the traditional practice could be maintained inviolate. But elsewhere the modification in Constitutions VIII, 23 was no doubt widely accepted: the office of a confessor was one of great dignity,[195] but it did not include its holder among the clergy.[196] The Ethiopic compromises: a confessor is not yet a presbyter, but can claim episcopal ordination to the presbyterate as a right.
2. Hippolytus treats these “minor” confessors as the Constitutions treat the true confessors. The other sources (except the Constitutions) deal with them more generously. In the Ethiopic they can claim ordination to the diaconate, in the Arabic and the Canons to the presbyterate, in the Sahidic to any office of which they are worthy; compare the Testament.
The Canons have a curious provision for a confessor who is a slave (and therefore incapable of receiving ordination); such a one is “a presbyter for the congregation”, even though he does not receive “the insignia of the presbyterate”.
CONCLUSION OF ORDINAL
3. “At every ordination the eucharist must be offered.”
4. Compare Justin, Apology 67, where the “president” offers prayers “according to his ability” (ὅση δύναμις αὐτῷ), and Tertullian, Apology 30: “we pray ... without a monitor, for our prayers are from the heart”. But extempore prayer in no way excludes frequent use of traditional formulas.