Church forms of address to the flock. What you need to know about Orthodox church etiquette. However, the clergy themselves should not call themselves fathers - according to church tradition, when they are introduced, they name their rank and name, for example: Deacon Peter, Priest A

To a monk who does not have a spiritual dignity, they turn: “honest brother”, “father”. To a deacon (archdeacon, protodeacon): “father (archi-, proto-) deacon (name)” or simply: “father (name)”; to the priest and hieromonk - “Your Reverend” or “father (name)”; to the archpriest, protopresbyter, hegumen and archimandrite: "Your Reverence." Addressing a priest: "father", which is a Russian church tradition, is permissible, but not official. A novice and a nun can be called a "sister". The ubiquitous appeal “mother” in women's monasteries is more correctly attributed only to the abbess. The abbess of the convent will consider it quite courteous to address: “Venerable mother (name)” or “mother (name)”. One should address the bishop: “Your Grace”, “His Grace Vladyka” or simply “Vladyka” (or using the vocative case of the Slavic language: “Vladyko”); to the archbishop and metropolitan - "Your Eminence" or "His Eminence Vladyka". In the Local Churches of the Orthodox East, an archimandrite and, in general, a monastic cleric with a higher theological education is addressed: “Panosiologiotate” (Your Reverence; the word “logos” is added at the root of the word, which in Greek has the following meanings: word, mind, etc. .). To the hieromonk and hierodeacon who do not have a higher theological education: "Panosiotate" (Your Reverence). To a priest and a deacon who have a higher theological education: "Aidesimologiatate" (Your Reverend) and "Hierologitate". The priest and deacon, who do not have a higher theological education, are addressed respectively: “Aidesimotate” (Your Reverend) and “Evlabestate”. Any ruling bishop is addressed: “Sebasmiotate”, to a vicar bishop: “Theophilestate” (such an appeal may also apply to an archimandrite); to the titular metropolitan (i.e., to the bishop who bears the honorary title of metropolitan, but actually does not have a metropolitanate in his administration): “Paneirotate”.

The Patriarch, referred to in the title "Holy", should be addressed: "Your Holiness"; to the Primate of the Local Church, whose title contains the epithet "Blessed": "Your Beatitude." These rules for addressing clerics should also be observed in correspondence with them (personal or official). Official letters are written on a special form, unofficial letters are written on plain paper or on a form with the name and position of the sender printed in the upper left corner (the reverse side of the sheet is usually not used). It is not customary for a patriarch to send a letter on letterhead. Examples of forms used in official correspondence will be given in the next section. Any letter consists of the following parts: indication of the addressee, address (address-title), working text, final compliment, signature and date. In an official letter, the addressee’s indication includes the full title of the person and his position, which are indicated in the dative case, for example: “His Eminence, His Eminence (name), Archbishop (department name), Chairman (name of the Synodal department, commission, etc.)” . The clergy who are at lower hierarchical levels are addressed more briefly: His High Reverence (Reverend) archpriest (or priest) (name, surname, position); in this case, the surname of the monastic person, if indicated, is always given in parentheses.

The address-title is the honorary title of the addressee, which should begin the letter and which should be used in its further text, for example: “Your Holiness” (in a letter to the Patriarch), “Your Majesty” (in a letter to the monarch), “Your Excellency” etc. A compliment is an expression of politeness with which a letter ends. The personal signature of the author (not a facsimile, which is used only when sending a letter by fax) is usually accompanied by its printed transcript. The date the letter was sent must include the day, month, and year; official letters also indicate its outgoing number. Authors-bishops depict a cross before their signature. For example: "+ Alexy, Archbishop of Orekhovo-Zuevsky." This version of the bishop's signature is predominantly Russian tradition. The rules for addressing the clergy adopted in the Russian Orthodox Church are briefly illustrated in the following table.

Monastic clergy	Secular clergy	Appeal
Hierodeacon	Deacon (protodeacon, archdeacon)	Father (name)
Hieromonk	Priest	Your Reverence, father (name)
hegumen Archimandrite	Archpriest Protopresbyter	Your Reverence, father (name)
Abbess		Venerable mother
Bishop (ruling, vicar)		Your Eminence, Most Reverend Vladyka
Archbishop Metropolitan		Your Eminence, Most Reverend Vladyka
Patriarch		Your Holiness, Most Holy Sovereign

When writing to the hierarchs of the Local Orthodox Churches, it should be remembered that the title of the Primate of the Church - Patriarch, Metropolitan, Archbishop - is always written with a capital letter. The spelling of the title of the First Hierarch of the Autonomous Church looks the same. If the First Hierarch bears the double (triple) title of Patriarch and Metropolitan (Archbishop), then all these titles must also begin with a capital letter, for example: His Beatitude Theoktist, Archbishop of Bucharest, Metropolitan of Munta and Dobruja, Patriarch of Romania. As a rule, the number "II" in the name of His Holiness Patriarch Alexy of Moscow and All Russia is omitted. It must be borne in mind that in the Orthodox East, only the Patriarch of Constantinople is called “Your Holiness”, all other Primates of the Local Churches are titled: “Your Beatitude”, “His Beatitude Vladyka”. This is how the First Hierarch of the Church of Constantinople addresses the Patriarch of Moscow and All Russia. However, in the traditions of the Russian Church, it is customary to call the Patriarch of All Russia: "Your Holiness." The Russian Orthodox Church has developed standard forms of written appeal to a person who has a holy order. Such appeals are called petitions or reports (as opposed to statements made in secular society). A petition (by the very meaning of the name) is a text asking for something. The report may also contain a request, but more often it is an informative document. A secular person may well turn to a clergyman with a simple letter, not calling his appeal either a report or a petition. A variety of church correspondence is written congratulations on the feast of the Holy Resurrection of Christ, the Nativity of Christ, Angel Day and other solemn events. Traditionally, the text of such congratulations is preceded by a greeting corresponding to the holiday, for example, in the Easter message these are the words: “Christ is Risen! He is truly Risen!" It should be noted that in matters of correspondence, the form of letters is often no less important than the content itself. Speaking about the general style of correspondence, we can recommend taking as a model the letters and addresses of the hierarchs of the Russian Orthodox Church, published in different years in the Journal of the Moscow Patriarchate. Regardless of the attitude towards the addressee, it is necessary to adhere to the prescribed forms of politeness in the text of the letter, which ensure respect for the official position of the sender and the addressee, and any change in which can be understood as a deliberate disregard for etiquette or insufficient respect. It is especially important to observe the protocol of international official correspondence - here it is important to show the recipients of correspondence the signs of respect to which they are entitled, while maintaining at the same time the ratio of ranks between the sender and the addressee; The adopted protocol is built in such a way that relations between Churches, states and their representatives are based on equality, respect and mutual correctness. So, when a clergyman, especially a bishop, is mentioned in a letter, one should not use the third person pronoun - “he”: it is better to replace it with a short title: “His Eminence” (this also applies to oral speech). The same should be said about demonstrative pronouns, which are replaced by titles when addressing hierarchs, which emphasizes your respect for the addressee (for example, instead of: I ask you - I ask Your Holiness); in some countries (for example, in France) this is the only way to address high spiritual persons. When compiling official and private letters, a certain difficulty is the compilation of an address-title, that is, the first sentence of a written appeal, and a compliment - a phrase that completes the text. The most common form of address when writing a letter addressed to His Holiness the Patriarch is: “Your Holiness, His Holiness, Lord and Gracious Father!”

The epistolary heritage left to us by prominent figures of the Russian Orthodox Church throughout its centuries-old history shows a wide variety of forms of addressing, as well as compliments that complete written addresses. It seems that examples of these forms, which were used in the 19th-20th centuries closest to us in time, can be useful even now. The knowledge and use of such phrases in the written communication of members of the Church significantly enriches vocabulary, reveals the richness and depth of the native language, and most importantly, serves as an expression of Christian love.

http://pravhram.prihod.ru/articles/view/id/4990

IN THE MONASTERY

The love of the Orthodox people for monasteries is known. There are now about 500 of them in the Russian Orthodox Church. And in each of them, in addition to the inhabitants, there are laborers, pilgrims who come to strengthen their faith, piety, to work for the glory of God on the restoration or improvement of the monastery.
There is stricter discipline in the monastery than in the parish. And although the mistakes of newcomers are usually forgiven, covered with love, it is advisable to go to the monastery, already knowing the rudiments of the monastic rules.

About monastic rules

The monastery is a special world. And it takes time to learn the rules of the monastic community. Since this book is intended for the laity, we will only point out the most necessary things that must be observed in the monastery during the pilgrimage.
When you come to a monastery as a pilgrim or worker, remember that in a monastery everyone asks for a blessing and strictly fulfills it.
It is impossible to leave the monastery without a blessing.
They leave all their sinful habits and addictions (wine, tobacco, foul language, etc.) outside the monastery.
They talk only about the spiritual, do not remember about worldly life, do not teach each other, but they know only two words - "forgive" and "bless."
Without grumbling, they are content with food, clothing, sleeping conditions, they eat food only at a common meal.
They do not go to other people's cells, except when they are sent by the rector. At the entrance to the cell, a prayer is said aloud: "Through the prayers of our holy fathers, Lord Jesus Christ the Son of God, have mercy on us" (in a convent: "Through the prayers of our holy mothers..."). They do not enter the cell until they hear from behind the door: "Amen."
Avoid free treatment, laughter, jokes.
When working on obediences, they try to spare the weak who works nearby, covering up the errors in his work with love. At a mutual meeting, they greet each other with bows and the words: "Save yourself, brother (sister)"; and the other replies to this: "Save me, Lord." Unlike the world, they don't take each other's hand.
Sitting at the table in the refectory, observe the order of precedence. The prayer that the person who serves food is answered with "Amen", they are silent at the table and listen to the reading.
They are not late for worship, except when busy in obedience. Insults encountered in general obediences are endured humbly, thereby gaining experience in the spiritual life and love for the brethren.

HOW TO BE AT A BISHOP'S RECEPTION

A bishop is an angel of the Church; without a bishop, the Church loses its fullness and very essence. Therefore, a church person always treats bishops with special reverence.
Addressing the bishop, he is called "Vladyko" ("Lord, bless"). "Vladyko" is the vocative case of the Church Slavonic language, in the nominative case - Vladyka; for example: "Vladyka Bartholomew has blessed you...".
Eastern (coming from Byzantium) solemnity and verbosity in addressing the bishop at first even confuses the heart of a person with little church, who can see here (in fact, non-existent) belittling of his own human dignity.
In official address, other expressions are used.
Addressing the Bishop: Your Eminence; Most Reverend Master. In the third person: "His Eminence ordained a deacon ...".
Addressing the Archbishop and Metropolitan: Your Eminence; Most Reverend Vladyko. In the third person: "With the blessing of His Eminence, we inform you...".
Addressing the Patriarch: Your Holiness; Holy Lord. In the third person: "His Holiness visited ... the diocese."
They take a blessing from the bishop in the same way as from a priest: the palms are folded crosswise one on top of the other (right above) and approach the bishop for blessing.
A telephone conversation with a bishop begins with the words: "Bless, Vladyko" or "Bless, Your Eminence (High Eminence)".
The letter can begin with the words: "Vladyka, bless" or "Your Eminence (High Eminence), bless."
When formally written to bishop follow the following form.

In the upper right corner of the sheet they write, observing the line:

His Eminence
Most Reverend (name),
Bishop (name of the diocese),

Petition.

When referring to archbishop or metropolitan:

His Eminence
His Eminence (name),
archbishop (metropolitan), (name of the diocese),

Petition.

When referring to Patriarch:

His Holiness
His Holiness Patriarch of Moscow and All Russia
Alexy

Petition.

They usually end a petition or a letter with the following words: "I ask for the prayers of Your Eminence ...".
Priests who are, in fact, in church obedience, write: "Humble novice of Your Eminence ...".
At the bottom of the sheet they put the date according to the old and new styles, indicating the saint whose memory the Church honors on this day. For example: July 5/18. Rev. Sergius of Radonezh.
Arriving at an appointment with the bishop at the diocesan administration, they approach the secretary or head of the chancellery, introduce themselves and tell them why they are asking for an appointment. Entering the bishop's office, they say a prayer: "Through the prayers of our holy Master, Lord Jesus Christ the Son of God, have mercy on us," they cross themselves on the icons in the red corner, approach the bishop and ask for his blessing. At the same time, it is not necessary from excessive reverence or fear to kneel or prostrate (unless, of course, you came with a confession of some kind of sin).
There are usually many priests in the diocesan administration, but it is not necessary to take a blessing from each of them. In addition, there is a clear rule: in the presence of a bishop, they do not take blessings from the priests, but only greet them with a slight tilt of the head.
If the bishop leaves the office for the reception room, they approach him for blessing according to their rank: first the priests (by seniority), then the laity (men, then women).
The conversation of the bishop with someone is not interrupted by a request for a blessing, but they wait until the end of the conversation. They think over their appeal to the bishop in advance and state it briefly, without unnecessary gestures and facial expressions. At the end of the conversation, they again ask the blessing of the bishop and, having crossed themselves on the icons in the red corner, sedately retire.

OUTSIDE THE CHURCH WALLS

Church man in the family

Family life is a private matter for everyone. But since the family is considered a home church, here we can also talk about church etiquette.
Church piety and home piety are interconnected and complement each other. The true son or daughter of the Church remains so outside the Church. The Christian worldview determines the whole structure of the believer's life. Without touching here on the big topic of domestic piety, we will touch on some issues related to etiquette.
Appeal. Name. Since the name of an Orthodox Christian has a mystical meaning and is associated with our heavenly patron, it should be used in the family, if possible, in full form: Nikolai, Kolya, but not Kolcha, Kolyunya; Innocent, but not Kesha; Olga, but not Lyalka, etc. The use of affectionate forms is not excluded, but it must be reasonable. Familiarity in speech often indicates that invisibly relations in the family have lost their quivering, that everyday life has taken over. It is also unacceptable to call pets (dogs, cats, parrots, guinea pigs, etc.) by human names. Love for animals can turn into a true passion, burning down diminishes love for God and man.
House, apartment church person should be an example of worldly and spiritual conformity. To be limited by the necessary number of things, kitchen utensils, furniture means to see the measure of the spiritual and material, giving preference to the first. A Christian is not chasing fashion; this concept should not exist at all in the world of his values. The believer knows that every thing requires attention, care, time, which is often not enough to communicate with loved ones, to pray, to read the Holy Scriptures. To find a compromise between Martha and Mary (according to the Gospel), to fulfill in a Christian conscientious manner the duties of the owner, mistress of the house, father, mother, son, daughter, and at the same time not forget about the one in the cellar - this is a whole spiritual art, spiritual wisdom. Undoubtedly, the spiritual center of the house, which gathers the whole family during the hours of prayer and spiritual conversations, should be a room with a well-chosen set of icons (home iconostasis), orienting the worshipers to the east.
Icons should be in every room, as well as in the kitchen and hallway. The absence of an icon in the hallway usually causes some confusion among visiting believers: when they enter the house and want to cross themselves, they do not see the icon. Confusion (already on both sides) is also caused by ignorance either by the guest or by the host of the usual form of greeting for believers. The one who enters says: "Through the prayers of our holy fathers. Lord Jesus Christ the Son of God, have mercy on us," to which the host replies: "Amen"; or the guest says: "Peace be with your home," and the host replies: "We accept in peace."
In the apartment of a church person, spiritual books should not be on the same rack (shelf) with worldly, secular ones. Spiritual books are not usually wrapped in newspaper. The church newspaper is by no means used for domestic needs. Spiritual books, magazines, and newspapers that have fallen into disrepair are burned.
In the red corner next to the icons, portraits and photographs of people dear to the owners are not placed.
Icons are not placed on the TV and are not hung over the TV.
In no case should plaster, wooden or other images of pagan gods, ritual masks of African or Indian tribes, etc., so widespread now, be kept in the apartment.
It is advisable to invite a guest who has come (even for a short time) to tea. A good example here is oriental hospitality, the positive influence of which is so noticeable in the hospitality of the Orthodox living in Central Asia and the Caucasus. When inviting guests for a specific occasion (name day, birthday, church holiday, baptism of a child, wedding, etc.), they first think over the composition of the guests. At the same time, they proceed from the fact that believers have a different worldview and interests than people who are far from faith. Therefore, it may happen that a person who does not believe will be incomprehensible and bored with conversations on a spiritual topic, this can offend, offend. Or it may happen that the whole evening will be spent on a heated (it would be good not fruitless) argument, when the holiday will also be forgotten. But if the invitee is on the path to faith, looking for the truth, such meetings at the table can benefit him. Good recordings of sacred music, a film about holy places can brighten up the evening, as long as it is in moderation, not overly lengthy.

About gifts on days of important spiritual events

At baptism the godmother gives the child-godson "rizki" (cloth or matter in which the baby is wrapped, taken out of the font), a christening shirt and a cap with lace and ribbons; the color of these ribbons should be: for girls - pink, for boys - blue. The godfather, in addition to a gift, at his own discretion, is obliged to prepare a cross for the newly baptized and pay for the christening. Both - both the godfather and the godmother - can make gifts to the child's mother.
Wedding gifts. The groom's duty is to buy the rings. According to an old church rule, a gold ring is necessary for the groom (the head of the family is the sun), for the bride - a silver one (the hostess is the moon shining with reflected sunlight). The year, month and day of the betrothal are carved on the inside of both rings. In addition, the initial letters of the bride's first and last names are cut on the inside of the groom's ring, and the initial letters of the groom's first and last names are cut on the inside of the bride's ring. In addition to gifts for the bride, the groom makes a gift for the parents, brothers and sisters of the bride. The bride and her parents also, for their part, make a gift to the groom.

wedding traditions

If there will be a planted father and mother at the wedding (they replace the groom and bride of their parents at the wedding), then after the wedding they should meet the young at the entrance to the house with an icon (held by the planted father) and bread and salt (offered by the planted mother). According to the rules, the planted father must be married, and the planted mother must be married.
As for the best man, he must certainly be single. There can be several best men (both from the side of the groom and from the side of the bride).
Before leaving for the church, the groom's best man gives the bride on behalf of the groom a bouquet of flowers, which should be: for the bride-maiden - from orange flowers and myrtle, and for the widow (or second-married) - from white roses and lilies of the valley.
At the entrance to the church, in front of the bride, according to custom, there is a boy of five to eight years old, who carries the icon.
During the wedding, the main duty of the best man and bridesmaid is to hold the crowns over the heads of the bride and groom. It can be quite difficult to hold the crown with your hand raised up for a long time. Therefore, best men can alternate with each other. In the church, relatives and acquaintances from the groom's side stand on the right (that is, behind the groom), and from the bride's side - on the left (that is, behind the bride). Leaving the church before the end of the wedding is considered extremely indecent.
The main manager at the wedding is the best man. Together with a close friend of the bride, he goes around the guests to collect money, which is then donated to the church for charitable causes.
The toasts and wishes that are pronounced at the wedding in the families of believers, of course, should be primarily of a spiritual content. Here they remember: the purpose of Christian marriage; about what love is in the understanding of the Church; about the duties of husband and wife, according to the Gospel; how to build a family - house church, etc. The wedding of church people takes place in compliance with the requirements of decency and measure.

In the days of sorrow

Finally, a few remarks about the time when all festivals are abandoned. This is the time of mourning, that is, the outward expression of a feeling of sadness for the deceased. Distinguish between deep mourning and ordinary mourning.
Deep mourning is worn only for the father, mother, grandfather, grandmother, husband, wife, brother, sister. Mourning for the father and mother lasts one year. For grandparents - six months. For the husband - two years, for the wife - one year. For children - one year. For brother and sister - four months. Uncle, aunt and cousin - three months. If a widow, contrary to decency, enters into a new marriage before the end of mourning for her first husband, then she should not invite any of the guests to the wedding. These periods can be shortened or extended if before death those remaining in this earthly vale received a special blessing from the dying person, for the dying goodwill, blessing (especially parental) are treated with reverence and reverence.
In general, in Orthodox families, no important decisions are made without the blessing of parents or elders. From an early age, children even learn to ask for the blessings of their father and mother for everyday affairs: "Mommy, I'm going to bed, bless me." And the mother, having crossed the child, says: "Guardian angel for you to sleep." The child goes to school, on a hike, to the village (to the city) - on all paths he is kept by his parental blessing. If possible, parents add to their blessing (during the marriage of children or before their death) visible signs, gifts, blessings: crosses, icons, holy relics. The Bible, which, constituting a home shrine, is passed from generation to generation.
The bottomless sea of church life is inexhaustible. It is clear that in this small book only some of the outlines of church etiquette are given.
Saying goodbye to the pious reader, we ask for his prayers.

Notes:

There is no spiritual justification for the practice of some parishes, where parishioners working in the kitchen, in a sewing workshop, etc., are called mothers. In the world, it is customary to call only the wife of a priest (father) a mother.

In Orthodox families, birthdays are celebrated less solemnly than name days (unlike Catholics and, of course, Protestants).

6. RULES OF HANDLING AND CORRESPONDENCE

To a monk who does not have a spiritual dignity, they turn: “honest brother”, “father”. To a deacon (archdeacon, protodeacon): “father (archi-, proto-) deacon (name)” or simply: “father (name)”; to the priest and hieromonk - “Your Reverend” or “father (name)”6; to the archpriest, protopresbyter, hegumen and archimandrite: "Your Reverence." Addressing a priest: "father", which is a Russian church tradition, is permissible, but not official. A novice and a nun can be called a "sister". The ubiquitous appeal “mother” in women's monasteries is more correctly attributed only to the abbess. The abbess of the convent will consider it quite polite to address: “Venerable mother (name)” or “mother (name)”. One should address the bishop: “Your Grace”, “His Grace Vladyka” or simply “Vladyka” (or using the vocative case of the Slavic language: “Vladyko”); to the archbishop and metropolitan - “Your Eminence” or “Highly-Consecrated Vladyka”. In the Local Churches of the Orthodox East, an archimandrite and, in general, a monastic cleric with a higher theological education is addressed: “Panosiologiotate” (Your Reverence; the word “logos” is added at the root of the word, which in Greek has the following meanings: word, mind, etc. .). To the hieromonk and hierodeacon who do not have a higher theological education: "Panosiotate" (Your Reverence). To the priest

6 However, the clergy themselves should not call themselves fathers - according to church tradition, when they are introduced, they give their rank and name, for example: Deacon Peter, Priest Alexy, Archpriest John, Bishop Melety, etc.

and a deacon who has a higher theological education: "Aidesimologiatate" (Your Reverend) and "Hierologitate". The priest and deacon, who do not have a higher theological education, are addressed respectively: “Aidesimotate” (Your Reverend) and “Evlabestate”. Any ruling bishop is addressed: “Sebasmiotate”, to a vicar bishop: “Theophilestate” (such an appeal may also apply to an archimandrite); to the titular metropolitan (i.e., to the bishop who bears the honorary title of metropolitan, but actually does not have a metropolitanate in his administration): “Paneirotate”.

must include day, month and year; official letters also indicate its outgoing number. Authors-bishops depict a cross before their signature. For example: "+ Alexy, Archbishop of Orekhovo-Zuevsky." This version of the bishop's signature is predominantly Russian tradition. The rules for addressing the clergy adopted in the Russian Orthodox Church are briefly illustrated in the following table.

monasticclergy	Secular clergy	Appeal	indicationaddressee
Hierodeacon	Deacon (protodeacon, archdeacon)	Father (name)	Deacon (name)
Hieromonk	Priest	Your Reverence, father (name)	His Reverend, priest (name)
Abbot Archimandrite	Archpriest Protopresbyter	Your Reverend, father (name)	His Reverend, archpriest (name)
Abbess		Venerable mother	Abbess (name of the monastery) abbess (name)
Bishop (ruling, vicar)		Your Eminence, His Grace Lord	His Eminence, His Eminence(name), bishop (department)
Archbishop Metropolitan		Your Eminence, His Eminence Lord	His Your Eminence, His Eminence(name), archbishop (department)
Patriarch		Your Holiness, Most Holy Sovereign	His Holiness, His Holiness Patriarch of Moscow and All Russia (name)

the title of Patriarch and Metropolitan (Archbishop), then all these titles must also begin with a capital letter, for example: His Beatitude Theoktist, Archbishop of Bucharest, Metropolitan of Munten and Dobruja, Patriarch of Romania. As a rule, the number "II" in the name of His Holiness Patriarch Alexy of Moscow and All Russia is omitted. It must be taken into account that in the Orthodox East only the Patriarch of Constantinople is called “Your Holiness”7, all other Primates of the Local Churches are titled: “Your Beatitude”, “His Beatitude Vladyka”. This is how the First Hierarch of the Church of Constantinople addresses the Patriarch of Moscow and All Russia. However, in the traditions of the Russian Church, it is customary to call the Patriarch of All Russia: "Your Holiness." The Russian Orthodox Church has developed standard forms of written appeal to a person who has a holy order. Such appeals are called petitions or reports (as opposed to statements made in secular society). A petition (by the very meaning of the name) is a text asking for something. The report may also contain a request, but more often it is an informative document. A secular person may well turn to a clergyman with a simple letter, not calling his appeal either a report or a petition. A variety of church correspondence is written congratulations on the feast of the Holy Resurrection of Christ, the Nativity of Christ, Angel Day and other solemn events. Traditionally, the text of such congratulations is preceded by a greeting corresponding to the holiday, for example, in the Easter message these are the words: “Christ is Risen! He is truly Risen!" It should be noted that in matters of correspondence, the form of letters is often no less important than the content itself. Speaking about the general style of correspondence, we can recommend taking as a model the letters and addresses of the hierarchs of the Russian Orthodox Church, published in different years in the Journal of the Moscow Patriarchate. Regardless of the attitude towards the addressee, it is necessary to adhere to the prescribed forms of politeness in the text of the letter, which ensure respect for the official position of the sender and the addressee, and any change in which can be understood as a deliberate disregard for etiquette or insufficient respect. It is especially important to observe the protocol of international official correspondence - here it is important to show signs of respect to the addressees of the correspondence, to which

7 More precisely, even: "Your All-Holiness."

they have the right, while respecting at the same time the ratio of ranks between the sender and the addressee; The adopted protocol is built in such a way that relations between Churches, states and their representatives are based on equality, respect and mutual correctness. So, when a clergyman, especially a bishop, is mentioned in a letter, one should not use the third person pronoun - “he”: it is better to replace it with a short title: “His Eminence” (this also applies to oral speech). The same should be said about demonstrative pronouns, which are replaced by titles when addressing hierarchs, which emphasizes your respect for the addressee (for example, instead of: I ask you - I ask Your Holiness); in some countries (for example, in France) this is the only way to address high spiritual persons. When compiling official and private letters, a certain difficulty is the compilation of an address-title, that is, the first sentence of a written appeal, and a compliment - a phrase that completes the text. The most common form of address when writing a letter addressed to His Holiness the Patriarch is: “Your Holiness, His Holiness, Lord and Gracious Father!”

Title Address Examples

Most Reverend Vladyko, venerable brother in the Lord!Most Reverend Vladyko, revered brother in the Lord!Most Reverend Vladyka, beloved brother in the Lord! Most Reverend Vladyka, beloved brother and fellow-servant in Christ!

Dear and revered Vladyka!

Dear and venerable Vladyka!

Dear and heart-revered Vladyka!

Your Eminence, most venerable and dear Vladyka!

Dear Father, Father...!

Beloved brother in the Lord!

Beloved in the Lord, Abbo, most honorable Father Archimandrite!

God-loving servant of Christ, most honorable motherabbess!

Most venerable in the Lord...! Venerable Mother, Your love of God! Blessedly in the Lord, I greet the mother abbess...!

Compliment examples

May the Lord help you and all your flock, right believers

I ask for your prayers. With true reverence and love in the Lord, I abide

Entrusting myself to the continuation of your remembrance and your prayers, with true reverence and love in the Lord, I remain

With brotherly love in Christ, I remain Your HighEminence unworthy prayer book

Bless and prayerfully remember us, here we are always praying for you

I ask for your holy prayers and with brotherly love I remainYour Most Obedient Servant

With brotherly love in Christ

Calling on you the blessing of God, with true reverence I remain

God's blessing and mercy be with you

With my respect, I remain your unworthy worshiper,sinful

I remain a wisher of your health and salvation, and an unworthy pilgrimage, sinful

Asking God's blessing, I have the honor to be with myrespect to you, your unworthy pilgrimage, many-sinful

I call on all of you the peace and blessing of God, and, asking for your prayers of the saints, I remain with sincere goodwill.sinful

Asking your holy prayers, I have the honor to bementally devoted

Your Eminence an unworthy noviceYour Eminence humble noviceYour Eminence's lowest novice

Asking for prayers before or within the closing compliment is good practice in correspondence between church people. It should be noted that the expressions "Love in the Lord" or "With brotherly love in Christ" are usually used in letters to equals in rank; letters to secular and unfamiliar persons end with the compliment "With respect", and letters from the laity or clergy to the bishop end with the compliment "Asking for your hierarchal blessing."

It is useful to know about the forms of conversion adopted in the non-Orthodox world.

1. The Pope is addressed: “Your Holiness” or “Holy Father”, the final compliment: “I ask you to accept, Holy Father, the assurances of my high respect and my constant friendship” or simply: “Your respects ...” (from persons without clergy, only monarchs and heads of state enter into direct correspondence with the Pope).

2. The official title of a cardinal is “His Grace, the Most Reverend (name) Cardinal (surname), Archbishop ... (name of the diocese)” or “His Grace, Cardinal (-Archbishop)”; cardinals are addressed: “Your Eminence” or “High Reverend Sir”, “My Lord Cardinal” or “Mr. Cardinal” (conversions “Sir” and “My Lord” are possible only in English speech or in relation to an Englishman); compliment: “With respect, yours ...”, “I have the honor to be Your Eminence _____________________

obedient servant" or "Please accept, Mr. Cardinal, the assurances of my highest consideration."

3. The official title of an archbishop is “His Serene Highness, Lord Archbishop ... (name of the diocese)” (for Canterbury and York), “His Excellency the Most Reverend / Monsignor (only in France) Archbishop ...”; address: "Your Grace", "His Eminence Sir/Monsignor", "My Lord Archbishop", or "Your Excellency"; compliment: “Your respects ...”, “I remain, My Lord Archbishop, Your Serene Highness, obedient servant”, “I remain, Sir, your obedient servant”, “Accept, Mr. Archbishop, the assurances of my highest consideration”.

4. The official title of a bishop is "His Grace the Lord Bishop... (name of the diocese)", "His Excellency the Most Reverend/Monsignor Bishop..."; address: "Your Grace", "Reverend Sir / Monsignor" or "Your Excellency"; compliment: “With respect, yours ...”, “I remain, Milord, your obedient servant”, “I remain, Sir, your obedient servant”, “Accept, Mr. Bishop, the assurances of my highest respect”.

5. Catholic or Episcopal priests, Protestant priests and other clergy have an official title - "Reverend", "Mr. Abbot / Pastor"; address: "Reverend Sir" or "Mr. Abbot/Pastor"; compliment: "(Very) yours sincerely", "Believe me, Reverend Sir, yours truly", "Accept, Mr. Abbot/Pastor, the assurances of my highest consideration." The words "Mr" and "Madam" are always abbreviated to "Mr" and "Mrs" (except for an address, address, or compliment). They are never used on their own, without a surname. On the other hand, ranks and titles such as general, colonel, professor or president should preferably be written in full, especially on the letter envelope. The mufti is addressed: "Excellency" and in a compliment they write: "in my very high respect." For qadis, it is obligatory to use the address: “Excellency” and the compliment: “In my highest respect.” In conclusion, we give examples of various types of letters.

LETTERS OF CONGRATULATIONS

Name day

Your Eminence, Venerable Archpastor and Father!

We prayerfully wish you, dear Vladyka, to always feel the invisible help of your Heavenly patron. May our Lord and Savior Jesus Christ grant you the fullness and abundance of His inexpressible mercies!

From the bottom of our hearts, we wish you health, strength and good spirits, which are so necessary in your most responsible and multi-useful service to the Holy Orthodox Church.

Many and happy summer to you!

We sincerely congratulate you on the day of your Angel!

We wish in thoughts and deeds, invariably, with all our hearts, to aspire to our beloved Savior Jesus Christ. We ask the Lord God that, through the prayers of your heavenly patron, He would grant you His Divine help, the fullness and abundance of His inexpressible and inexhaustible mercies.

On this sacred day for you, accept from our loving hearts sincere congratulations and wishes of health, strength of strength and good spirits, which are so necessary in your high service to the Holy Orthodox Church. Many summers to you!

Happy Birthday

We heartily congratulate you on your birthday!

From the bottom of our hearts we wish you, dear Vladyka, strength of strength, good spirits, blessed success in all your undertakings for the glory of God.

On this significant day for you, we pray for your health and prosperity, we ask the Lord to comfort you with His heavenly blessing.

Many and good summer to you!

Happy consecration day

On this sacred day for you, please accept our heartfelt congratulations on the anniversary of your episcopal consecration!

We prayerfully wish you, dear Vladyka, health and strength needed in your hard work to revive and transform our church life, in your service for the good of the Russian Orthodox Church.

Asking for your hierarchal blessing, with love in Christ our Savior...

On this sacred day for you, please accept our heartfelt
congratulations on..... the anniversary of your episcopal consecration! May the All-Merciful Lord multiply the years of your hierarchy, may He send you His unspeakable mercies!

We prayerfully wish you, dear Vladyka, health and strength, so necessary in your difficult archpastoral labors, in your service for the benefit of the Holy Russian Church and our beloved Fatherland!

Asking for your hierarchal blessing, with love in Christ our Savior

Happy Easter

CHRIST IS RISEN!

Christ, the True Source of grace-filled life, who has reconciled the world with Himself and laid the foundation for our resurrection, has resurrected for three days from the tomb, may He grant Your Eminence in these luminous days an overabundance of Paschal joy!

We prayerfully wish you long life, strength of spiritual and bodily strength, and God's inexhaustible help in your labors for the benefit of the Holy Church and our Fatherland.

TRULY IS RISEN CHRIST!

CHRIST IS RISEN!

On the day of the Bright Resurrection of our Lord Jesus Christ, we greet you with this great and world-saving

event. Let us rejoice and be glad in this day, which the Lord has made!

May Christ, who has risen from the tomb, illuminate you and your loved ones with an abundance of spiritual joy! May the Risen Lord accompany you in all your good deeds.

We prayerfully wish you good health and every success in your life and work for the benefit of the Holy Church and our earthly Fatherland.

TRULY IS RISEN!

Merry Christmas

Christ is Born, Praise!

Please accept my heartfelt congratulations on the great Christian holiday of the Nativity of our Lord and Savior Jesus Christ!

May the incarnated Son of God keep you in a fortress of bodily and spiritual strength and bless you with His abundant heavenly gifts.

I prayerfully wish you God's help in all your labors.

With love in Christ our Savior...

or (to a secular person):

Dear N.N.!

Please accept our heartfelt congratulations on the occasion of the Nativity of Christ and the New Year! I prayerfully wish you good health and God's help in all your labors.

Sincerely

I heartily congratulate you on the great and joyful Christian celebration - the feast of the Nativity of Christ!

May the Divine Infant Christ grant you the bright joy of His coming. I prayerfully wish you long life, strength of spiritual and bodily strength, and God's inexhaustible help in your labors for the benefit of the Holy Church and our Fatherland.

FROM BUSINESS CORRESPONDENCE

Response to the letter

In response to your letter of 31.04.06 with a request .................. I have the following to inform you.

Your Eminence humble novice

Completion of the letter:

Leaving these considerations to the discretion of Your Eminence, I most respectfully ask for your guidance regarding our participation or non-participation in this project.

Completion of the report:

I ask for your blessing for further work in ... the field. Your Eminence an unworthy novice

Request for the blessing of the project (music competition):

In... addressed the President of the Charitable Foundation. ... sir... asking for a church blessing to host this event.

The Russian Orthodox Church has always had a great influence on the development of Russian musical culture...

For my part, I would believe that this project deserves a positive attitude from the Hierarchy of our Church. Holding the competition can become a significant cultural project that can bring undoubted benefits to a wide range of our fellow citizens.

In the light of what has been said, I ask Your Holiness's blessing for holding this competition. Taking into account the all-Russian and international significance of the project, I consider it possible to ask Your Holiness to address the participants and organizers of the competition with a welcoming speech, which will serve as an inspiration

an incentive for the contestants, organizers and the entire musical community.

The draft of the Patriarchal greeting speech is attached.

Your Holiness the lowest novice

Request for awards:

At present, the Publishing House... is completing preparations for publication.... It is a pleasure to note that this project was fully funded by enterprises....

I humbly ask Your Holiness to reward the heads of these enterprises, the benefactors of the said publishing project, with awards from the Russian Orthodox Church:

N. N. N., General Director of CJSC ..., born 19 .., - Order of the Right-Believing Prince Daniel of Moscow III degree.
N. N. N., director ..., born 19 .., - Order of the Right-Believing Prince Daniel of Moscow III degree.

I also ask you to award the Order of St. Sergius of Radonezh III degrees of general director and editor-in-chief of an Orthodox publishing house ..., born 19 .., which over the past year has released more ... titles of Orthodox books with a total circulation of over ... thousand copies.

All of the listed persons were not previously presented for church-wide awards.

Your Holiness an unworthy novice

and a meeting with pupils of the Moscow Theological Schools. If the duration of the visit is more than three days, the guest has the opportunity to bow to the shrines of the Northern capital.

As a rule, during the visit, the Primate of the Local Church and His Holiness Patriarch of Moscow and All Russia jointly celebrate the Divine Liturgy - most often in the Cathedral of Christ the Savior or in the Assumption Cathedral of the Kremlin. The Liturgy is traditionally followed by an exchange of speeches between the two First Hierarchs, followed by an official dinner in honor of the guest. Seeing off the Primate of the Local Church usually takes place in the same way as the meeting.

If the arriving hierarch occupies a lower position, and also if he is a non-Orthodox person - a Catholic or a Protestant, then the composition of those meeting will be different: usually they include the vicar bishop of His Holiness the Patriarch of Moscow and All Russia, as well as responsible employees of the Department for External Church Relations. The Primate of the Russian Orthodox Church gives the arriving guest an audience at the Synodal Residence in the Danilov Monastery. Such a meeting may also take place at the residence of His Holiness, located in Chisty Lane. The program of sightseeing during the visit as a whole remains the same.

8. CHURCH VISITS

The Russian Orthodox Church is often visited by foreign guests - primates and hierarchs of the Local Orthodox Churches, as well as representatives of heterodox confessions. At present, there is no such clear gradation of visits in church protocol as is accepted in secular diplomatic protocol norms (state, official, workers, etc.). But, of course, all interchurch visits take place according to a strictly agreed plan.

If the arriving person is the Primate of the Local Orthodox Church, then His Holiness the Patriarch of Moscow and All Russia, members of the Holy Synod of the Russian Orthodox Church, including the Metropolitan of Krutitsy and Kolomna and the Chairman of the Department for External Church Relations, vicar bishops of His Holiness the Patriarch usually take part in his meeting at the airport , deanery districts of Moscow. The arriving hierarch greets the host in the person of His Holiness the Patriarch and the bishops and bestows a blessing on the rest of the clergy present. In the VIP lounge of the airport, in a special room for the guest, a short meal is usually arranged, during which he and His Holiness the Patriarch exchange toasts. By tradition, the Patriarch pronounces a toast wishing the newcomer good health and a prosperous stay in Russia. After that, the guest, in the same car with the Primate of the Russian Church, goes to the Patriarchal Danilovskaya Hotel, located next to the Danilov Monastery, where official guests of the Church are accommodated. The program of the visit, in addition to official and working meetings, usually includes a tour of the main churches of Moscow: the Cathedral Church of Christ the Savior, the Assumption Cathedral of the Moscow Kremlin, as well as a pilgrimage to the Trinity-Sergius Lavra

9. CHURCH RECEPTIONS

In the protocol practice of the Russian Orthodox Church, the organization of solemn receptions with meals - receptions, breakfast parties, lunches and dinners is accepted. As a rule, such receptions are held on major church holidays, anniversaries and memorable dates, as well as on the occasion of the arrival of guests from other Local Orthodox Churches.

The buffet is a reception without seating arrangements, i.e. the guests dine standing up. This reception lasts no more than two hours. At the buffet, snacks, wines, as well as plates, glasses and cutlery are laid out on one table. Guests serve themselves, one by one approaching and collecting snacks on a plate, with which they then step aside.

Lunch and dinner are seated receptions served by waiters. Contrary to secular practice of setting aside a dinner party in the evening (no earlier than 8 p.m.), church dinner parties take place during the day, usually at the end of the festive service. On the contrary, dinners can take place at later hours than is prescribed by secular traditions. The most striking example is the festive Easter dinner, which traditionally invites selected participants in the Patriarchal Divine Liturgy at the Cathedral of Christ the Savior. It happens right after the Bright Matins and the Liturgy, which usually ends at two or three in the morning.

Invitations to these meals are usually sent out in advance. If a foreign delegation is invited to a reception, as a rule, folders with invitations are distributed to all its members (or they are left in the room of each guest in the hotel). Usually such an invitation is colorfully decorated; if the reception is given on behalf of

His Holiness the Patriarch, then the invitation card is decorated with the Patriarchal monogram. In the text of the invitation, it is indicated in a typographical way who, when and on what occasion invites this person, for example: His Holiness, His Holiness Patriarch Alexy II of Moscow and All Russia invites you to the Christmas meal, which will take place at the end of the Patriarchal Divine Liturgy in the Refectory Chambers of the Cathedral of Christ the Savior. The date is at the bottom. If the reception follows immediately after the service, then the time of its beginning is not indicated.

Church receptions rarely have a personal seating arrangement, but if it is provided, then the place of each guest is indicated by special cover cards. The rank and name of the invited clergyman must be indicated on the envelope card, while the surname is usually omitted, with the exception of cases when several priests in the same rank and bearing the same name are present at the reception. This is important both for the invitee himself and for his table neighbor, who will know how to address him. For invited laity, the surname, name and patronymic are indicated.

The usual form of greeting in church society is a blessing. Guests arriving at the reception - both secular people and clergymen - come under the blessing of clergy. It is not correct to ask for a blessing from the metropolitan, archbishop or bishop in the presence of the Patriarch, and in general from those who are younger in hierarchical terms in the presence of elders. A person who is far from the Church may well greet a clergyman with a simple handshake.

With regard to seating, the classical requirement of secular etiquette - to alternate ladies and men - cannot be observed, since at such receptions the hierarchical principle prevails: His Holiness the Patriarch sits in the most honorable place, and in his absence, the oldest bishop by consecration. The most honorable places to the right and left of him are also assigned to the highest hierarchs of the Russian Orthodox Church. Accordingly, further seating is carried out according to the descending principle: members of the Holy Synod, metropolitans, archbishops, bishops, archimandrites, abbots, archpriests, priests, deacons. In the event that representatives of secular authorities are invited to the reception, the most significant of them, for example, the governor of a region or the mayor of a city, is given a place at the right hand of His Holiness the Patriarch. In this case, the clergy at the table alternate with secular persons, but again in a hierarchical order. If seating is carried out at a U-shaped table, then the place of honor

the table is considered to form the upper crossbar of the letter "P". In this case, the guests are seated only on the outside of the table, since it is not customary to place anyone in front of the Most Holy Patriarch.

If guests are seated at several separate tables, then those sitting at the main table should face everyone else. When placing guests, the hierarchical principle must also be observed: a bishop and a priest cannot be at the same table.

The clergy invited to the reception should be in a cassock and cassock, monastics - in a klobuk, white clergy - in a kamilavka. Skufiya as a headdress is permissible only in a less formal setting.

Meals held by the Russian Orthodox Church always begin with a common prayer. If among their participants there are heterodox persons or atheists, they are obliged at this moment, out of respect for the rest of those present, to maintain reverent silence.

At diplomatic receptions, toasts are made either at the very beginning or at the end of the reception, when champagne is served specially for this. As a rule, only two people exchange greeting speeches: the main guest and the host of the celebration. In contrast to this practice, at church receptions, toasts are allowed throughout the meal, and not just at the end. If any of the guests makes a toast to any of those present, then according to tradition it is customary to end it with the wish “Many years!” or applause. If a toast is addressed to His Holiness the Patriarch, then it is also customary to end it with the words “Many years!”. Following this, the chant "Many years!" it is sung three times by all the guests present at the meal, and “many years” is usually sung to the Patriarch while standing (sometimes the phrase: “Save, Christ God” is added to these words). The person who made a toast in honor of the Patriarch approaches His Holiness with a glass in his hand, clinks glasses, and then kisses the hand of the Primate of the Church. The last toast at the reception is usually pronounced by His Holiness the Patriarch himself, who thanks the guests for their participation in the church celebration. This toast is a kind of signal to end the meal.

Despite significant differences in the organization of secular and church receptions, their participants must adhere to those etiquette requirements that are universal.

1. Being late for an appointment without a valid reason is a violation of etiquette, but being late for a seated appointment is more than

a serious mistake than being late for a buffet. In any case, it may be regarded by the rest of those present as a sign of disrespect. Persons with the lowest hierarchical degrees should be the first to come to the reception; they are the last to leave the hall where the meal took place. Excessively late at the reception is also indecent.

It is unacceptable to sit down at the table in the absence of the main guest.
If there is a lady nearby, then first you need to help her take a seat and only after that sit down yourself. The rules of courtesy require paying attention to a neighbor, and even more so to a neighbor at the table, but it is not customary to get acquainted at the table. It is also not customary to get up early and leave the table at a dinner party.
A linen napkin served at the table is placed unfolded on your knees, and at the end of the meal it is carelessly left on the table. In some countries, it is believed that if a guest neatly folded or folded a napkin, then by this he expressed a wish
to be once again invited to this table, which is a violation of the rules of courtesy adopted at official receptions. The napkin should not be tucked into the collar of the cassock, it should not be used to wipe the face and hands, but you can only get your lips wet.
The cutlery of each guest usually consists of two plates: the upper one is changed before each course, the lower one remains until the end of the meal. On the left side is another small plate for bread. Knives and a spoon lie on the right side, and forks -
From the left side. When serving each dish, the fork and knife are taken from the outside in relation to the plate with the served food. For snacks, the most extreme knife and fork are used, which, according to
smaller than others. The knife and fork for a fish dish also differ in appearance: the knife has a blunt blade, and the fork is wider than the usual one intended for meat. Dessert knife, fork and spoon, which are small in size, are usually placed separately for
plate, perpendicular to the rest of the appliances.
You can not speak with a full mouth, put your elbows on the edge of the table. It is unacceptable to eat while making toasts, as well as to absorb the contents of a glass or glass too quickly, in one gulp. At the buffet table, you should not walk with a plate, while simultaneously absorbing from it
food, you can not pounce on food. An extremely painful impression is made by those who build a mountain of snacks on their plate, so that they almost fall out over the edge.
Bread can only be taken by hand, it should be broken off into small pieces. Fruit served for dessert is also neatly sliced rather than bitten off.

You can not eat from a knife or take with a spoon what a fork is used for. You need to take on a fork as much as it can fit on it. If the cutlery fell on the floor, you should not search for it, and even more so involve others in this: you just need to ask the waiter for a new cutlery.

Moderation is necessary in the use of strong drinks.

Disrespect for those present is loud talking, laughter, and generally excessively free behavior. You should not talk through a neighbor, across a table, all the more so to carry on conversations with a person sitting at a distance at a neighboring table.

10. Even secular rules of good manners do not approve of the appearance at receptions of ladies in trousers and trouser suits, as well as in excessively short skirts; the less it is permissible at church receptions. At the same time, they do not have to sit at the table with their heads covered - this requirement applies mainly to visiting the temple.

In all cases, the politeness, moderation and accuracy of a person present at a church reception will testify to him as a well-mannered person.

10. SOME DIFFERENCES IN TRADITIONS BETWEEN THE ORTHODOX EAST AND THE RUSSIAN ORTHODOX CHURCH

The Russian Orthodox Church actively maintains contacts with the Local Orthodox Churches. During business trips and pilgrimages, her clergy often visit the Orthodox East - the Holy Land, Greece, Egypt. While abroad, a clergyman must follow certain rules. First of all, it concerns the appearance.

Since ancient times, persons belonging to the clergy wore clothes corresponding to their rank. In Russia, until 1917, clergy were required to appear in public places in cassocks and cassocks, with pectoral crosses. But in Soviet Russia this began to be forbidden by the God-fighting authorities. In addition, the parish clergy began to wear civilian clothes outside the church in order not to attract excessive attention from those around them, who, due to the prevailing atheistic mood, could be aggressive. It should be emphasized that the representatives of the Renovationist clergy were the first to get rid of the obligatory wearing of their rank, striving for "liberation" from the ancient traditions of the Ecumenical Church.

First of all, it must be remembered that in the Holy Land, as in the entire Orthodox East, it is customary for priests not only in the temple, but everywhere to appear in a cassock and cassock. Those who do otherwise drop the authority of their Local Church and lose

self-respect on the part of members of the local Orthodox community. In Greece and Cyprus, clerics also always wear only the dress appropriate to their rank. If, due to hot weather, the clergyman is dressed only in a cassock, the cassock should be in his hands. The generally accepted headdress is a black skufiya. During non-liturgical times, monastic priests wear a kamilavka; during divine services or at official events, they put a basting on top of it. The rest of the clergy in these cases should walk in kamilavkas.

At the same time, in some states, for example, in Turkey, representatives of all faiths are prohibited by law from wearing a spiritual dress outside the temple. Despite this, many clergymen who come to Turkey from abroad do not take off their spiritual clothes even on the territory of this country.

In the Orthodox East, clergy, when giving a blessing, as a rule, do not baptize with their hands, but give the right hand for kissing or put it on the head of the person asking for the blessing. It is quite permissible for a clergyman to greet a non-church person with an ordinary handshake.

Eucharistic communion between the Local Orthodox Churches presupposes the participation of the clergy of the Russian Orthodox Church in joint divine services. If the service is performed by the Primate of the Local Orthodox Church, then he alone puts on the miter during the service. All other bishops put on a klobuk instead of a miter. All bishops co-serving with the Patriarch may be mitered only if episcopal consecration is performed during the service. The exception is Greece, where all bishops always serve in mitres in the presence of the Archbishop of Athens. If one bishop serves, then only he can wear the miter. All other persons, including archimandrites and mitered archpriests, do not have the right to do so. Unlike Russia, the bishop's mantle in the East is used only in red.

In the Orthodox East, there is no tradition of a solemn meeting of the Patriarch by bishops that exists in Russia. The hierarchs who arrived at the temple go to the altar, put on their clothes, and wait in the altar for the beginning of the Liturgy. A guest - a representative of another Local Church - is given a place of honor during the service, according to the diptych, if he is a bishop. If this is an archimandrite or archpriest, then his place will be one of the first after the bishops of this Local Church. In any case, in the East, the priority of honor belongs to the black clergy, and the white priest almost never ranks above the monk.

There are some differences in the order of worship. Matins is always celebrated in the morning. If a bishop serves, then, as a rule, he enters the temple during the service, after the canon, and, without entering the altar, ascends to the pulpit, located on the right side of the temple. During the pronunciation of litanies, bishops and presbyters may sit down, but they listen to the Six Psalms while standing. Traditionally, at the end of the canon, the bishop himself sings all the catavasias, while here in Russia they are performed by the choristers immediately after the irmos. The vestment of the bishop takes place most often at the end of Matins and is performed either in the altar, or in the center of the church, or near the pulpit (this is what happens in the monasteries of Mount Athos). There is a strict procedure for the use of omophorions by a bishop: a large omophorion is used at the very beginning of the Liturgy, before the reading of the Apostle, a bishop dresses in a small omophorion on the “Cherubic” and does not remove it until the end of the service. In the East, there is a certain reduction in service in comparison with our Russian everyday life. Often at Matins, if the Liturgy is celebrated after it, immediately after the great doxology, the troparion of the feast is sung and the exclamation follows: "Blessed is the Kingdom." If there is an entrance verse, then it is sung either by the bishop or by all the clergy, and not only proclaimed, as is customary in Russia. The small entrance is made around the episcopal pulpit. The exclamation “Lord, save the pious-vya” is pronounced once, first by the deacon, then by the bishop, and then by the choir. The final phrase of the exclamation: “And hear us,” the deacon says, and the choir repeats after him. Sometimes, however, “and hear us” is sung by the serving bishop or priest himself.

During the singing of the Trisagion, the bishop overshadows the people with dikirium and trikiriya on three sides, saying each time: "Lord, Lord, look down from Heaven, and see ...". The concelebrating clergy, between the exclamations of the bishop, sings the Trisagion in a special drawn-out chant. During the reading of the Gospel, the bishop, without an omophorion, stands with a rod in his hands on the salt at the Royal Doors, facing the people. At the end of the reading, also with a rod in his hands, he is applied to the Gospel and overshadows the believers with a trikiriya.

In the Orthodox East, litanies are often significantly shortened. The litany for the catechumens is often omitted, but the clergy recite prayers for the catechumens and the faithful. The litany of the catechumens is not pronounced in Greece and Cyprus, since it is assumed that the entire population of these states has been baptized since childhood. Litany for the dead does not exist in the Greek-speaking Orthodox Churches; such a litany is a purely Russian tradition. Often, immediately after reading the Gospel, an exclamation is pronounced: “As if under Your power ...” -

and the "Cherubic Hymn" sounds. When the Patriarch serves the Divine Liturgy, the washing of hands is performed not only by the Primate, but also by all the other concelebrating bishops according to the seniority of the ordination, and each of them, after washing their hands, blesses the people. At the same time, the washing of hands often takes place not in the royal doors, as is practiced in Russia, but on the salt. While singing the "Cherubim", the bishop reads a prayer, and then he himself performs incense, holding a censer in his right hand, and a wand in his left (the wand, as a rule, happens without a sulk).

The Great Entrance is not made like in Russia - only along the salt, but the clergy with the Chalice bypasses the entire temple around the perimeter. The senior serving deacon walks with a paten, saying during this procession: "All of you - Orthodox Christians, may the Lord God remember in his Kingdom ...", and this exclamation can be repeated twice. At the Liturgy celebrated in the Jerusalem Church of the Holy Sepulcher, this commemoration sounds like this: “All of you, Orthodox Christians, worshipers and servants of the Holy Sepulcher, may the Lord God remember in His Kingdom always, now and forever and forever and ever.”

If the Patriarch serves, then he, taking the Chalice in the Royal Doors, commemorates other Primates of the Local Churches according to the diptych. Then he hands over the diskos to the senior bishop with the words: "Remember me, brother." In turn, the senior bishop commemorates the Patriarch. If two bishops serve, one of whom is a representative of another Local Church, then in the second turn the diskos is handed over to him and he commemorates his Patriarch. The clergyman with a diskos in his hands commemorates the living, with the Chalice - the dead. In this case, names are often called, the enumeration of which can take quite a long time.

During the exclamation: “Remember first, Lord,” the Patriarch usually commemorates all the bishops serving him. In response, the same prayer with the commemoration of the Primate is recited by all the serving priests at the same time, and not only by the person heading the presbytery rank. The Prayer beyond the ambo is also read by the priest who leads the presbyter rank during the Liturgy.

“I believe” and “Our Father” are not sung by the people, but read (sometimes only by a reader). Crying out: “The grace of our Lord Jesus Christ,” the bishop, standing facing the people, blesses them not with candles, but with his hands or folded air. “Woe to our hearts” is pronounced by the bishop, standing on the sole in front of the royal gates facing the people with uplifted hands. In the words: “We thank the Lord,” he turns to the throne, crosses himself and bows.

There are also differences in the celebration of the central part of the Liturgy, when the prayer of the epiclesis is read. (ytkAtsok;- invocation): “We still offer You this verbal and bloodless service ...” - and the change of the Gifts takes place. In the Russian tradition, a serving bishop or presbyter reads a prayer: “We still offer You this verbal and bloodless service ...”, then the prayer three times: “God, cleanse me a sinner,” then the troparion of the third hour, after which he continues reading the prayer and blesses the Saints The gifts. In the Churches of the Orthodox East, the troparion of the third hour is not read, but in the Serbian and Bulgarian Churches it is pronounced before the epiclesis prayer. The Greeks have a practice of adding wine to the Holy Gifts.

Before considering how to address the clergy in conversation and in writing, it is worth familiarizing yourself with the hierarchy of priests that exists in the Orthodox Church.

The priesthood in Orthodoxy is divided into 3 levels:

- deacon;

- Priest;

- Bishop.

Before stepping into the first step of the priesthood, dedicating himself to the service of God, the believer must decide for himself whether he will marry or accept monasticism. Married clergy are white clergy, and monks are black. In accordance with this, the following structures of the priestly hierarchy are distinguished.

Secular clergy

I. Deacon:

- deacon;

- protodeacon (senior deacon, as a rule, in the cathedral).

II. Priest:

- priest, or priest, or presbyter;

- archpriest (senior priest);

- mitred archpriest and protopresbyter (senior priest in the cathedral).

Black clergy

I. Deacon:

- hierodeacon;

- archdeacon (senior deacon in the monastery).

II. Priest:

- hieromonk;

- abbot;

- archimandrite.

III. Bishop (bishop).

- Bishop

- archbishop

- Metropolitan

- patriarch.

Thus, only a minister belonging to the black clergy can become a bishop. In turn, white clergy also include ministers who, together with the rank of deacon or priest, have taken a vow of celibacy (celibacy).

“I beseech your shepherds... shepherd God’s flock, which is yours, overseeing it not under compulsion, but willingly and pleasing to God, not for vile self-interest, but out of zeal, and not ruling over God’s heritage, but setting an example for the flock”

(1 Pet. 5:1-2).

Monks-priests can now be seen not only in monasteries, but also in parishes where they serve. If a monk is a schemnik, that is, he accepted the schema, which is the highest degree of monasticism, the prefix “schi” is added to his rank, for example, schierodeacon, schihieromonk, schibishop, etc.

When addressing someone from the clergy, one should adhere to neutral words. You should not use the title "father" without using this name, as it will sound too familiar.

In the church, the clergy should also be addressed with "you".

In close relationships, the address "you" is allowed, but in public it is still better to stick to the address "you", even if it is the wife of a deacon or priest. She can address her husband as “you” only at home or alone, while in the parish such an address can belittle the authority of the minister.

In the church, addressing the clergy, one must call their names as they sound in the Church Slavonic language. For example, one should say “Father Sergius”, and not “Father Sergey”, “Deacon Alexy”, and not “Deacon Alexei”, etc.

When referring to a deacon, you can use the words "father deacon." To find out his name, one must ask: "Excuse me, what is your holy name?" However, in this way it is possible to address any Orthodox believer.

When addressing a deacon by his own name, the address "father" must be used. For example, “father Vasily”, etc. In a conversation, when referring to a deacon in the third person, one should call him “father deacon” or a proper name with the address “father”. For example: "Father Andrew said that ..." or "Father deacon advised me ...", etc.

The deacon in the church is approached to ask for advice or ask for prayer. He is an assistant priest. However, the deacon does not have ordination, therefore he does not have the right to independently perform the rites of baptism, weddings, unction, as well as serve the liturgy and confess. Therefore, you should not contact him with a request to carry out such actions. He also cannot perform rites, such as consecrating a house or performing a funeral service. It is believed that he does not have special grace-filled power for this, which the minister receives only during ordination to the priesthood.

When addressing a priest, the word "father" is used. In colloquial speech, it is allowed to call a priest a father, but this should not be done in official speech. The minister himself, when he introduces himself to other people, should say: "Priest Andrei Mitrofanov", or "Priest Nikolai Petrov", "Hegumen Alexander", etc. He will not introduce himself: "I am Father Vasily."

When a priest is mentioned in a conversation and they talk about him in the third person, one can say: “The Father Superior advised”, “Father Vasily blessed”, etc. Calling him by rank would not be very harmonious in this case. Although, if there are priests with the same names in the parish, in order to distinguish them, a rank corresponding to each of them is placed next to the name. For example: "Hegumen Pavel is now holding a wedding, you can address your request to Hieromonk Pavel." You can also call the priest by his last name: "Father Peter Vasiliev is on a business trip."

The combination of the word “father” and the surname of a priest (for example, “father Ivanov”) sounds too formal, therefore it is very rarely used in colloquial speech.

When meeting, the parishioner must greet the priest with the word “Bless!”, while folding his hands to receive a blessing (if the greeter is next to the priest). Saying “hello” or “good afternoon” to a priest is not customary in church practice. The priest responds to the greeting: "God bless" or "In the name of the Father and the Son and the Holy Spirit." At the same time, he overshadows the layman with the sign of the cross, after which he places his right hand on his palms folded to receive the blessing, which the layman must kiss.

The priest can bless the parishioners in other ways, for example, overshadow the bowed head of a layman with the sign of the cross, or bless at a distance.

Male parishioners may also receive the priest's blessing differently. They kiss the hand, cheek, and again the hand of the servant blessing them.

When a priest blesses a layman, the latter must in no case at the same time make the sign of the cross upon himself. This action is called "be baptized into a priest." Such behavior is not very decent.

Asking for and receiving blessings are the main components of church etiquette. These actions are not a pure formality. They testify to the well-established relationship between the priest and the parishioner. If a layman asks for a blessing less often or completely stops asking for it, this is a signal for the minister that the parishioner has some problems in earthly life or a spiritual plan. The same applies to the situation when the priest does not want to bless the layman. Thus, the pastor tries to make the parishioner understand that something is happening in the life of the latter that contradicts the Christian life, that the church does not bless him.

“… Younger ones, obey the shepherds; Nevertheless, while submitting to one another, clothe yourself with humility of mind, for God opposes the proud, but gives grace to the humble. Therefore, humble yourself under the mighty hand of God, that He may exalt you in due time.”

(1 Pet. 5:5-6).

Usually, the refusal to bless is painfully tolerated by both the priest and the layman, which suggests that such actions are not purely formal. In this case, both should try to smooth out the tension in the relationship by confessing and asking for forgiveness from each other.

From the day of Pascha and for the next forty days, parishioners should first of all greet the pastor with the words “Christ is Risen”, to which the priest usually answers: “Truly Risen” - and gives his blessing with the usual gesture.

Two priests greet each other with the words "Bless" or "Christ in our midst", to which the answer follows: "And is, and will be." Then they shake hands, kiss on the cheek once or thrice, after which they kiss each other's right hand.

If a parishioner finds himself in the company of several priests at once, he should ask for blessings first from senior priests, and then from younger ones, for example, first from the archpriest, then from the priest. If a layman is not familiar with them, you can distinguish the rank by the cross worn by priests: the archpriest has a cross with decorations or gilded, and the priest has a silver cross, sometimes gilded.

It is customary to take a blessing from all nearby priests. If this is difficult for any reason, you can simply ask: “Bless, honest fathers” - and bow. The address "holy father" in Orthodoxy is not accepted.

"The blessing of the Lord - it enriches and does not bring sorrow with it"

(Prov. 10:22).

If several people come up to the priest for a blessing at once, the men should be the first to apply by seniority, and then the women. If church ministers are present in this group of people, they are the first to ask for blessings.

If a family comes to the priest, the husband comes out first to bless, then the wife, then the children in order of seniority. At this time, you can introduce someone to the priest, for example, a son, and then ask him to bless him. For example: “Father Matthew, this is my son. Please bless him."

When parting, instead of saying goodbye, the layman also asks the priest for blessings, saying: “Forgive me, father, and bless.”

If a layman meets a priest outside the church walls (on the street, in transport, in a store, etc.), he can still ask for a blessing, if at the same time he does not distract the pastor from other matters. If it is difficult to take a blessing, you just need to bow.

In dealing with a priest, a layman should show respect and respect, since the minister is the bearer of special grace, which he receives during the sacrament of ordination to the priesthood. In addition, the priest is ordained to be the shepherd and mentor of the faithful.

In a conversation with a clergyman, one should observe oneself so that there is nothing indecent in the look, words, gestures, facial expressions, posture. The speech of a layman should not contain rude, abusive, slang words, which are full of the speech of many people in the world. It is also not allowed to address the priest too familiarly.

When talking with a clergyman, you should not touch him. Better to be at a distance not too close. You can not behave cheekily or defiantly. No need to stare or grin in the face of the priest. The look should be meek. It's good to lower your eyes a little while talking.

“Worthy presbyters who lead should be given double honor, especially those who labor in word and doctrine. For Scripture says: do not load - give a mouth to the threshing ox; and: the laborer is worthy of his reward"

(1 Tim. 5:17-18).

If the priest is standing, the layman should not sit in his presence. When the priest sits down, the layman can sit down only after being asked to sit down.

When talking with a priest, a layman must remember that through a shepherd who participates in the mysteries of God, God Himself can speak, teaching the truth of God and righteousness.

APPEAL TO THE CLERGY

In Orthodoxy, there are three degrees of priesthood: deacon, priest, bishop. A deacon is a priest's assistant. He does not have that grace-filled power that is given in the Sacrament of ordination to the priesthood, but you can turn to him for advice and prayer.

To the deacon you need to handle the words "Father deacon." For example, “Father deacon, can you tell me where to find the rector’s father?” You can call by name, but always in combination with the word "father". For example: “Father Alexander, will there be a confession tomorrow evening?” If they talk about a deacon in the third person, they use the following forms: “Father the deacon spoke today ...” Or: “Father Alexander is now in the refectory.”

Forms of address to the priest

There are several forms of appeal. In the Russian Orthodox environment, there is a long-standing custom to affectionately call a priest a father. Often they turn to him like this: “Father, can I talk to you?” or, if about him, then they say: “Father is now making rites”, “Father has returned from a trip.”

In addition to this, colloquial, form, there is another - more strict and official, for example: "Father Michael, may I ask you?" In the third person, referring to a priest, they usually say: “The rector blessed the father...”, “Father Bogdan advised...” It is not very good to combine the rank and name of the priest, for example: “Priest Peter”, “Archpriest Vasily”. Although permissible, the combination "father" and the surname of the priest is rarely used, for example: "father Solovyov."

In what form - "you" or "you" - you need to address in a church environment, it is decided unambiguously: "you". Even if the relationship is already close, with strangers, the manifestation of this excessive familiarity in the church looks unethical.

How to say hello to a priest

According to church ethics, it is not customary for a priest to say "Hello" or "Good afternoon." They say to the priest: "Batiushka, bless" or "Father Michael, bless!" and ask for blessings.

During the period from Pascha to the holiday, that is, for forty days, they greet with the words “Christ is Risen!”, The priest blesses, answering: “Truly Risen!”

If you accidentally met a priest on the street, in a transport or some public place, even if he is not even in priestly vestments, you can still approach and take his blessing.

Rules for the communication of the laity

Laity, communicating with each other, they must also adhere to the rules and norms of behavior adopted in the church environment. Because we are one in Christ, believers refer to each other as "Brother" or "Sister." In the church environment, even older people are not usually called by their patronymics, they are called only by their first names. The name of an Orthodox Christian is associated with our heavenly patron, and therefore it should be used in the family as far as possible in full form and in any case without distortion, for example, Sergey, Seryozha, and not Earring, Gray, Nikolai, Kolya, but in no case Kolcha, Kolyan and so on. Affectionate forms of the name are quite acceptable, but within reasonable limits. Orthodox people love to go on pilgrimages to monasteries.

Conversion in monasteries

The conversion in the monasteries is as follows. In the male monastery viceroy, who may be an archimandrite, abbot or hieromonk, you can address him with an indication of his position, for example: “Father, governor, bless” or using the name: “Father Nikon, bless.” A more formal appeal is “Your Reverend” if the vicar is an archimandrite or hegumen, and “Your Reverend” if it is a hieromonk. In the third person they say "father vicegerent", or by the name "father Innokenty".

TO dean, the first assistant and deputy governor, are addressed with an indication of the position: “father dean” or with the addition of the name “Father John”.

If the steward, sacristan, treasurer, cellar have a priestly rank, you can turn to them "father" and ask for a blessing. If they are without priesthood, but have tonsured, they say "father economy", "father treasurer". To a monk who has tonsured, they turn: "father", to a novice - "brother".

In a convent, the abbess is addressed in this way: “mother abbess” or using the name “mother Barbara”, “mother Mary” or simply “mother”.

In an appeal to the nuns they say: "Mother John", "Mother Elizabeth".

Appeal to the Bishop

TO the bishop is addressed: "Vladyko": “Lord” is the vocative case of the Church Slavonic language: “Lord, bless”, “Lord, let me ...” In the nominative case - Vladyka. For example, "Vladyka Philaret has blessed you..."

In official speech, including writing, other forms are used. Bishops are addressed as "Your Eminence" or "Most Reverend Vladyko". If in the third person: "His Eminence."

Appeal to the Archbishop
Metropolitan, Patriarch

The archbishop and metropolitan are addressed: “Your Eminence” or “High Eminence Vladyko”, in the third person: “With the blessing of His Eminence, we inform you ...”

The Patriarch is addressed thus: “Your Holiness”, “His Holiness Vladyko”. In the third person: "His Holiness."

The letter can begin with the words: "Lord, bless." Or: "Your Eminence (High Eminence), bless."

In the right corner of the sheet, the date and indication of the saint, whose memory the Church honors on this laziness or other church holiday that fell on that day, are put. For instance:

Let us cite as an example excerpts from the letter of St. Athanasius (Sakharov) to Archbishop Onesimus (Festinov):

July 17, 1957
settlement Petushki, Vladimir region
St. Blessed Great
Prince Andrei Bogolyubsky

YOUR HIGH EMHNESS,
THE HIGHEST Vladyko
AND GRACIOUS ARCHPASTOR!

I greet you on the holiday of the founder of the cathedral church and the first collector of the Russian land. Greetings and with tomorrow's feast of St. Sergius, your heavenly patron.

Often I hear about your ailments. With all my heart I wish that the Lord, through the prayers of the miracle workers of Vladimir and St. Sergius, heal your ailments and that nothing prevent you from participating in the celebrations of our cathedral church ...

The Patriarch is addressed: “Your Holiness, His Holiness.” Here is a part of a letter written to His Holiness Patriarch Alexy (Simansky) by Saint Athanasius (Sakharov).

His Holiness
His Holiness Patriarch
Moscow and All Russia
Alexy

YOUR HOLINESS,
MY HOLY PATRIARCH,
GRACIOUS ARCHPASTOR AND FATHER!

I filially greet you on your eightieth birthday. I pray to God that he will allow you to reach old age even more venerable, and if you do not reach the years of Patriarch Jacob, then at least equal the years of life with his beloved son Joseph.

I pray to God, may it strengthen your strength, spiritual and bodily, and may it help you for many, many years, until the end of days

It is wise to feed your Church ship, the right to rule the word of truth and perform the feat of a prayer book for the Orthodox Church and for the Russian land.