by Andreas Weymann

“Hierarchy” – the word has a particular resonance when we think of the heavenly hierarchies, the choirs of angels, “the heavenly host” as it is called in the Christmas Story of Luke’s Gospel, and whose names are recited in the Christmas Services.

In the context of business organizations or religious groupings, the word has a very different ring; for many it calls ancient Egypt to mind, the gilded apex of the pyramids, the Pharaoh as the lonely head of the nation to whom one had to give one’s obedience and subservience. From this point of view, a hierarchical structure nowadays seems hopelessly out of date, antiquated.

A new concept of hierarchy

Already in a letter to the Corinthians (2. Cor. 1,14) Paul speaks in a way which announces a future understanding of hierarchy: “Not that we are lords over your faith, but we are helpers (syn-ergoi = co-workers) of your joy, for you are in the faith” so it is a matter of working together, a “synergy-effect” in the life of human beings who seek Christ—it is not about dominating and obeying.

But why have a hierarchy at all?

The founding of The Christian Community came about through the revelation of the new sacraments. These rituals, which originate in the spiritual world, could only be given if there was a vessel ready to receive them and protect them. This vessel was formed through a community of human beings. They were prepared to recieve “from above” not only the rituals, but also the form of their working together in structured responsibility. Thus a new form of hierarchy is an indispensible accompaniment to the new rituals. This form is so new and future-oriented that in the year 2015 we still feel like beginners in understanding it rightly, and bringing it to realization.

A new translation of the word “hierarchy”

It may be a help to translate the Greek word in a new way. Two words have been merged in Greek to form the word hierarchy: hieros = holy and arche = beginning, origin, rule. For the moment, let us leave the word “rule” to one side and turn instead to the word “beginning”. Someone who has the strength to begin, to make a beginning, has the power of initiative. (Latin: initium = beginning). Hence the translation of hierarchy as “holy beginning” or “holy initiative” suggests itself. The first and most far-reaching “holy initiative” of which the Bible speaks is the will of the Godhead to create the world with its creatures and with Man. And God spoke: “Let us create man” – in the Hebrew, instead of “God” it says “Elohim” – a multiplicity of spiritual beings who are creative out of a common will. So Man owes his existence to the holy initiative of the spiritual world, out of the fullness of the angelic realms working together in God. The opening words “let us worthily fulfill The Act of Consecration of Man” are evocative of the words of Genesis, at the beginning of Creation.  The sacrament is for the benefit of Man’s becoming, through the second creation begun by Christ, proceeding from Golgotha.

Task of the Leadership of The Christian Community and shared work

“The actual way of working of the leadership is ideal: it is to feel itself responsible, to feel actively responsible for the progress of the whole venture.” (Rudolf Steiner).

Because all priests in The Christian Community are equal in respect of their ordination, in contrast with, for example, the Roman-Catholic Church, all priests can, in principle, carry out every sacrament. All have the full “ordination authority.” Nevertheless, as a way of apportioning the work, it has been agreed that the regional ‘Lenkers’ carry out the Confirmations and the ‘Erzoberlenker’ or Ordinations. However, both tasks can be delegated. All priests are members of the hierarchy.

The work is apportioned as follows: the priest sent to a congregation is responsible for teaching (i.e. preaching, talks etc.), providing the sacraments and pastoral care. It is his or her task to build up the community into a viable, actively engaged congregation. The regional Lenker has the task of ensuring that the congregations in a region feel that they belong together and do not splinter off in different directions. He or she carries out the consecration of the space when a new chapel or church comes into service, along with the responsibility for the sacrament of Confirmation – when possible. The Lenker is a conversation partner for the priests in the region, and has to ensure that the rituals are carried out in the right way.

Within the priest’s circle there is a central leadership of seven personalities: four lenkers and three oberlenkers, of whom one holds the office of Erzoberlenker. They are responsible for the unity of the whole Christian Community, structured as it is by region. This central leadership of seven, also known as the “Circle of Seven,” keeps close contact with the priests’ seminaries. The Circle of Seven decides whether a particular person goes forward to Ordination or not. In conjunction with the other lenkers, they are responsible for the “sending out” of priests to their places of work, for the short or long-term leave of a priest and for the retirement of a priest. The Circle of Seven decides when the celebration of the sacraments and the founding of congregations can begin in a new country. This is just a brief outline of the spheres of responsibility devolving upon the leadership.

At the beginning of this section, Rudolf Steiner’s words about “feeling actively responsible for the progress of the whole venture” were quoted. The members of the Circle of Seven are bearers of initiative for the whole of The Christian Community, and in that sense have a share in the “holy initiative,” the hierarchy.

Andreas Weymann