How to write a petition to the diocese for help. Church correspondence, examples of church letters. To whom do they address "Lord"

Wedding: the need of the soul or a tribute to fashion?

The wedding itself is a very beautiful, solemn ceremony. The church, candles, icons, priest's prayers, etc. arouse interest and attract young people who have decided to unite themselves with family ties.

But often they are chasing beautiful photographs, video filming, new impressions, while not thinking at all that to appear before the altar and God is a responsible step, a sacrament that is performed on truly believing and self-confident people and their soul mate. Therefore, in our time, the wedding ceremony for many has become just a fashionable procedure, and after a divorce, the spouses are trying to find out whether it is possible to dissolve a church marriage, whether the church will give its consent to this.

What God put together, man will separate?

As such, there is no procedure for debunking after a divorce in the church; there is also no special rite for this. The right is given not to divorce, but to get married again, if there are good canonical reasons for that. The Church generally condemns divorces and opposes them, but there is indulgence for human weakness. “In a conversation with the Pharisees, the Lord Jesus Christ answered them: Have you not read that He who created male and female created them? And he said, Therefore a man shall leave his father and mother and cleave to his wife, and the two shall become one flesh, so that they are no longer two, but one flesh. So what God has joined together, let no man separate. They say to Him: how did Moses command to give a bill of divorce and divorce her? He says to them: Moses, because of your hardness of heart, allowed you to divorce your wives, but at first it was not so. (Matthew 19 4-8). At first it wasn’t, but you can still get divorced.

The reasons for the dissolution of a married marriage are spelled out in the list, which in 1918 was compiled and announced by the Local Council of the Russian Orthodox Church.

1. Adultery is the first and most significant reason.
2. Departure from Orthodoxy, adoption of another faith by a husband or wife.
3. Entering into a second marriage by one or both spouses.
4. Inability to live together due to self-mutilation of one of the spouses.
5. Severe diseases (leprosy, syphilis, etc.).
6. The absence of one of the spouses for more than five years.
7. Encroachment on the life of children or a spouse (wife).
8. Pimping and dreaming.
9. An incurable mental illness, as a result of which a person cannot be responsible for his actions.
10. Conviction with prosecution and punishment of one of the spouses.
11. Forced marriage against the will of one of the spouses.
12. Childlessness.
13. Illegal marriage (if the husband or wife has a legal spouse, between people who are closely related).

However, in the modern world, these reasons turned out to be few, and in 2000 the list was supplemented. The reason for debunking after a secular divorce can also be:

As such, ecclesiastical divorce is fundamentally different from secular. In fact, it consists in the permission and blessing of the second marriage by the church with the recognition of the first as graceless, non-Christian. Rarely, but it still happens that a third marriage can be blessed, but at the same time, a second one, and even more so subsequent ones, will be considered a grave sin. The right to re-marry is given to the spouse who is not guilty of the first break in marital relations. The one whose actions served to break up the family must first repent and fulfill the penance imposed on him, and the term and character in each case is individual.

Many people immediately after a divorce do not think about the need for debunking. But for true believers, this question is extremely important. Some feel dependent in some way on their ex-spouse until their church divorce takes place. Moreover, a problem arises when people decide to create a new family, marry or get married and go through the sacrament of the wedding again.

To carry out the debunking procedure, it is necessary to apply to the regional Diocesan Administration, where a petition is submitted addressed to the diocesan bishop, which is accepted on strictly defined days. The application can be submitted by one of the spouses, but the written consent of the other is also required. Therefore, it is better to go to such a responsible, important event together. The request specifies:

1. marriage history
2. reason for divorce
3. date and place of the wedding.

They also attach a copy of the wedding document (if any), a copy of the civil divorce certificate, and the written consent of the spouse to the debunking. The petition ends with the words "I apologize for the dissolved marriage ...". The confessor submits the received documents to the Diocese, the manager puts his resolution, after which the document is issued to the former spouses. In some cases, the debunking requires that the petitioner is already in a new marriage, a certificate of registration of which is also presented in the Diocese. Then the person is recognized as "free" from the previous wedding and he is allowed a new one. In this case, the dissolution of a church marriage comes down to the fact that another marriage, already officially registered with state bodies, is blessed. You may have to pay for this procedure (about 250 rubles).

Each church divorce is very individual and requires a special approach. There is no single regulation. If one of your friends managed to terminate the previous married marriage and receive a blessing for a new one, this does not mean at all that you will succeed. Even priests disagree on this issue. Therefore, if you decide to get married, then you need to contact the Diocese, where they will give advice on how to do it right. But you need to be prepared for the fact that they will try to set you on the true path, reconcile, convince you that the marriage bonds lit in the church must be eternal and indestructible, which in principle, of course, is true.

After the wedding, the newlyweds have wedding candles and icons, which are usually carefully kept and revered as a family heirloom. Candles can be hidden, or you can put them in front of the icons. They are lit before prayer if there are any problems in the family or one of the spouses is far away. Candles should be protected from strangers: it is believed that an evil person, having taken possession of them, can bring trouble to the spouses to whom they belong. But what to do with candles, icons and other wedding paraphernalia after a divorce? Some people find it uncomfortable to keep these things in their home. Priests advise not to associate any mystical or superstitious ideas with wedding items. Icons will not bring something bad into the house, and candles can either be burned to the ground by oneself, or taken to the temple and, having set, lighted there. You should not just pass them on to someone, especially if you are superstitious.

Measure seven times

It is necessary to realize the seriousness of the sacrament of the wedding. Unbelieving people should not perform a ceremony in which they do not believe. When the bride and groom come to the church to order the ceremony, the priest necessarily talks with them to find out if they are really believers, whether they are baptized and ready to be faithful and honor each other in church marriage, talks in detail about the rite itself and about the preparation for him. Not everyone is ready to go through all this, therefore, before deciding to get married, it is worth considering and analyzing everything several times. Listen to yourself: do you really feel the need to consolidate your family union in the church, is it worth burdening yourself and your soul mate with such obligations, and it is a married marriage that becomes a burden if life together has failed and the family boat has leaked.

How to dissolve a church marriage?

No way. According to the Bible, there is only one spouse for life.

I Beloved of Death I+++ The Thinker (8169) 4 years ago

be an atheist xD

Natalie Enlightened (29520) 4 years ago

Divorce of a Church Marriage

Only a bishop or an ecclesiastical court can dissolve a church marriage if there is infidelity of one of the spouses or other serious reasons. For example, the guilt of adultery or deceit when pronouncing wedding vows.

The Church insists on lifelong fidelity of spouses and the indissolubility of Orthodox marriage. As the Bible says, “What God has joined together, let no man separate. The Church condemns divorce as a sin, because it is believed that it brings severe mental suffering to both spouses, or one of them, as well as children. In cases where conflicts occur between spouses, the Church insists on preserving the family and the integrity of the marriage.

Before the wedding, the priests should conduct conversations with those wishing to marry, explaining to them the importance and responsibility of the step being taken.

dissolution of a church marriage is valid when:

adultery or entry of one of the spouses into a new marriage

adoption by one of the spouses of a new faith, excommunication from Orthodoxy

inability to bear children

prolonged unexplained absence

condemnation to punishment

encroachment on the life or health of a spouse or children,

if the marriage was concluded illegally (forcibly, without notification of a mental disorder or other serious illness, between close relatives, in the presence of a legal spouse, etc.

malicious abandonment of one spouse by another.

In addition, priests now allow church divorce in case of medically evidenced alcoholism or drug addiction, as well as abortion by the wife if the husband disagrees.

After a legal church divorce, a second marriage is permitted to the innocent spouse. Persons whose first marriage broke up and was annulled through their fault are allowed to enter into a second marriage only on condition of repentance and fulfillment of the penance imposed in accordance with canonical rules. In those exceptional cases where a third marriage is allowed, the period of penance is extended. Penance is a punishment, the form of which is determined by the priest (fasting, almsgiving, pilgrimage, etc.)

The petition for divorce is written in the name of the Bishop (bishop, archbishop, metropolitan).

CheShir Thinker (6378) 4 years ago

go back to church and get a divorce!

Dissolution of a church marriage or is it possible to get married after a divorce

You swore eternal love to each other, and even decided to unite your union before heaven, that is, to perform a wedding ceremony. But in our often frivolous world, not everyone keeps the promised words, and for various reasons, families break up. If the decision to divorce is mutual, then collecting documents and submitting to the registry office is a mere trifle. But is it possible to make an annulment of a church marriage? What is the divorce procedure like and is it possible to get divorced? Many were taken aback by these questions. Let's try to figure it out.

Grounds for dissolution of a church marriage

The Russian Orthodox Church does not approve of debunking and considers it a great sin. Christ named only one reason why divorce can be carried out - this is adultery, that is, adultery. The procedure for terminating a Christian marriage is very thoughtful, and requires a serious reason.

The reason for debunking according to church law can be:

There are also secular reasons in the church legislation. For example, the dissimilarity of spouses in character is not good relations with relatives or the inability to support and provide for the family.

We see that there are a great many grounds for church divorce, although the church is trying very hard to make the wedding ceremony not just an official church marriage, but also a sacred union of two people who have taken responsibility for their spouse before the Lord God. But if people decide to get married, sometimes nothing can stop them.

How to file a church divorce

The official part of the debunking process is quite simple and uncomplicated. To do this, the spouses or one of them must draw up a petition for the dissolution of their church marriage. A sample application can be found on the Internet or ask the ministers of temples and churches. The document is considered by the diocesan bishop. The paper must include:

When applying, you must attach a photocopy of the certificate of dissolution of the civil marriage and the wedding certificate. After that, it remains to wait for a decision. Each application is considered separately, on an individual basis. If there is a good reason for divorce, after the debunking procedure, it is possible to obtain permission for a new church marriage. But this chance is not given to everyone and only after a conversation with the priest. It is important to know that a person can get married three times in his life. The guilty spouse will no longer be able to marry.

Re-marriage

The church does not approve of the second marriage, and is skeptical about it. The exception is widowed spouses. But still, re-marriage is not prohibited, which means there is a chance to receive a blessing for a new marriage. But you should understand that this is a spiritual responsibility and you should only go down the aisle when there is a sincere need and confidence of future spouses. In the case of a second wedding by a second marriage, a condition is set for the performance of penance at the discretion of the priest. In addition, he should have a conversation with you to find out your readiness for the wedding and the seriousness of your intentions.

wedding rules

Please read the rules carefully before getting married. The main ones are:

1. Both spouses must be Orthodox, baptized people. A wedding is not allowed if one of the spouses professes a different faith
2. The sacrament of the wedding can take place only after the official conclusion of the marriage in the registry office.
3. There must be a sincere desire to start a family and be faithful to your spouse to the grave.
4. Prepare spiritually. Go through the sacraments of communion and confession, keep fasting.
5. Have a conversation with the priest. Agree on a wedding date.

Barriers to Creating a Christian Marriage

1. You cannot remarry people who are already married.
2. If a person at least once became the culprit of the dissolution of a church marriage.
3. Disagreement of the parents of one of the parties.
4. The presence of a married couple by blood or spiritual kinship.
5. If one of the spouses is an atheist and decided to get married only at the insistence of the other. Or a person who is ready to accept the rite of baptism for the sake of a subsequent wedding.

Before you come to a decision to dissolve a church marriage, weigh the pros and cons and evaluate the tragedy of this situation, because once you loved this person, otherwise you would not have agreed to such an important step. God created the family as a unity of two people throughout life. For those who are preparing for the sacrament of the wedding, the advice is to realize the seriousness and responsibility of the upcoming event.

PROCEDURE FOR CONSIDERATION OF APPLICATIONS FOR DISORDER OF CHURCH MARRIAGE:

1) The priest who performed the Sacrament of the Wedding must make an inquiry about the reasons for the dissolution of the marriage.

2) According to the Fundamentals of the Social Concept, adopted by the Council of Bishops of the Russian Orthodox Church in 2000, the only reasons for the dissolution of a marriage union consecrated by the Church are: adultery, entry of one of the parties into a new marriage, falling away of a spouse from Orthodoxy, unnatural vices, inability to marital cohabitation due to intentional self-mutilation, illness with leprosy, syphilis or AIDS, long obscure absence, condemnation to punishment combined with deprivation of all rights of the state, encroachment on the life of a spouse or children, pandering, drugging, profiting from a spouse's indecency, incurable serious spiritual illness, malicious abandonment of one spouse to others, medically certified chronic alcoholism or drug addiction, wife having an abortion with her husband's disagreement.

3) The following documents are submitted to the office of the Diocesan Administration for the dissolution of a spiritual marriage:

a) petitions from divorcees

b) petition of the priest, indicating the reasons (according to paragraph 2)

c) wedding certificate (original)

d) certificate of dissolution of civil marriage (copy).

4) The Diocesan Commission considers the submitted petitions, and, after studying, submits its conclusion to the discretion of the Bishop.

Divorce, as a last resort, can take place only if the spouses commit acts that are defined by the Church as grounds for divorce. Consent to the dissolution of a church marriage cannot be given for the sake of pleasing a whim or to confirm a civil divorce, according to the word of the Lord: Therefore, what God has joined together, let no man separate. (Matthew 19:6).

SAMPLE APPLICATION

His Eminence,

His Eminence Evlogii,

Archbishop of Sumy and Akhtyrka

parishioner (-nk) __ of the temple

F. i. a,

living (s) at:

We ask for your certificate of dissolution of the church marriage _________________ (full name of the spouse) with _______________ (full name of the spouse), committed by _______ (date) in ___________ (temple name) of the city / village _____________ (name of the settlement), which was terminated due to ___________________ (indicate the real reason for the dissolution of the marriage (According to Clarification No. 1 / 1-01). Before entering into a new marriage, I promise to lead my life in chastity and purity.

IF THERE IS AN INTENTION TO ENTER INTO A NEW MARRIAGE, THEN WE ADD TO THE APPLICATION:

At the same time, I ask for blessings for remarrying with _________________ (full name) with the celebration of the Sacrament of the wedding according to the order of the Orthodox Church.

date signature

Attached to this request are:

1. Certificate of divorce by a civil court (copy).
2. Marriage certificate (original).
3. Medical certificate (if necessary).

The procedure for the dissolution of a church marriage

In fact, the debunking procedure is quite simple and does not require outside help.

In the registry office, during a divorce, no indication of the reasons and their explanation is required, there are also no particular questions in court, in the case of a church divorce, serious grounds and arguments are needed.

With this type of expense, the spouses must submit a petition for divorce to the diocesan bishop. The request is considered on an individual basis.

If the bishop considers the reason significant, then in this case the former spouses have the right to a new marriage.

What it is

The dissolution of a marriage of church and civil have significant differences. Church divorce, in fact, gives the right to permission for a second marriage and recognizes this marriage as non-Christian.

The church does not welcome such divorces and consider debunking a great sin.

What is regulated

The main acts of church legislation are:

The relationship of church, civil and de facto marriage

There are such types of marriages:

Church and civil marriage are interconnected, because. the sacrament of the wedding is possible only after the conclusion of marriage in the registry office.

Reasons for termination

Church marriage can be dissolved only for weighty reasons:

According to the church, such reasons are significant and weighty when deciding on debunking.

The same reasons as "did not agree in character" or did not find a common language, the lack of material support for the family cannot be grounds for a church divorce.

Treason

The main reason for divorce according to church law is adultery, as a result of which the marriage is defiled. Christian doctrine was not immediately put into practice, its rules contradicted the traditions of both the Jewish people and the norms of Roman law.

According to the legends of the Gospel, fidelity must be kept both on the part of the husband and the wife.

But by decision of the church court, it was decided that this requirement was too high for society.

The court took into account the norms of civil law, which was based on:

new faith

If one of the spouses decided to adopt a different faith, then the one who remained with the Orthodox faith has the right to apply for debunking.

New family

If the spouse entered into another civil or de facto marriage, then this may be the basis for a church divorce.

Video: reasons for debunking

Inability to have children

If the couple does not have a child, as well as the inability to have them, the couple has the right to apply to the church with a request for debunking.

Prolonged absence

According to Byzantine traditions, if a spouse is a military man and is absent for 5-10 years, this is equivalent to death, and the spouse has every right to enter into a new marriage.

In the event that the spouse returned after the wife's new marriage, he has every right to return his wife and restore the marriage.

If the soldier was captured and was there all this time, this was not the basis for a divorce for the wife.

incurable mental illness

If one of the spouses is diagnosed with a mental illness or he has become mentally unbalanced, this gives the second spouse the right to apply for a request to debunk the couple.

Abortion

In such a case, the spouse has the right to petition for a church divorce.

assault

If assault and constant violence are used in the family, then the victim in this situation has the right to file an application for a petition for debunking.

Other

For information on how to properly conduct the procedure for dissolution of marriage with a convict, it is written here.

Sample petition for dissolution of a church marriage

Writing a petition is not difficult, you need to indicate in it:

In addition to the application, certain documents must be attached to it. The petition should end with the words "I apologize for the dissolved marriage ...".

To whom to apply

The petition must be submitted only to the diocesan administration to the diocesan bishop. The request will be considered by the Lord on an individual basis, after which he will make a decision.

Indication of the consent of the second spouse

Marriage history

reason for divorce

Date and place of the wedding

The request must indicate:

Additional documents

A copy of the civil marriage divorce certificate must be attached to the application.

If you have a wedding document, you should also attach a copy of it, as well as the consent of the second spouse to a church divorce.

When submitting documents to the Diocese, a resolution is put on them, after which the document is issued to the now former spouses.

Consideration

The diocesan bishop reviews the submitted petition and documents, and if he decides that these reasons for divorce are significant, the spouses will be debunked and blessed for a new marriage.

Do not know what are the convincing grounds for dissolution of marriage? See here.

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.

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 are plaster, wooden or other images of pagan gods, ritual masks of African or Indian tribes, so widespread now, etc. 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.

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.

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.

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).

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 the heritage of God, 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 schema, that is, he accepted the schema, which is the highest degree of monasticism, the prefix “schie” 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 priests with the same names are present at 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 priest’s surname (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 it clear to the parishioner 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 of a blessing is painfully tolerated by both the priest and the laity, 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 dignity 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 he does not distract the pastor from other things. 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 in command 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.

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 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 "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 the priest and deacon, who have a higher theological education: "Aidesimologiatate" (Your Reverend) and "Hierologitate". A priest and a 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 does not actually 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.

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 give 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

To know how to address a priest, you need to determine what rank or rank he is.

The clergy can be white clergy, those who can marry, and black, which includes monks.

What are the priests

Secular clergy:

1. Deacons and protodeacons are considered the first step.
2. The second step is called persons in the rank of priest, priest, senior priest - archpriests, mitered archpriests and protopresbyters.

In the black clergy:

1. Persons of the first step: deacons, hierodeacons and archdeacons.
2. The second stage includes ranks from priest to archimandrite.
3. To the third highest step - bishops (bishops), archbishops, metropolitans and patriarchs.

You can learn more about the ranks thanks to the "Church Protocol" created by Bishop Mark (Golovkov).

To whom do they address "Lord"

So they call the rulers of the church clergy:

1. When meeting with a patriarch, he is called “His Holiness Vladyka”, a metropolitan or archbishop is called “High Eminence” or “High Eminence Vladyko”.
2. To the title of the Metropolitan, who is the Primate of the Church, is added to the "Vladyko" "Blessed".
3. "Your Eminence", "Most Reverend Vladyka" greet the bishop.

How to apply in an official letter to the metropolitan, archbishop and bishop

The address in the letter must be in the dative case.

Sample spelling address - title:

• To the bishop: “His Eminence” or “His Grace Vladyka ... Bishop ...”;
• Archbishop or Metropolitan - "His Eminence", "High Reverence Vladyka ... archbishop (metropolitan) ...".

The written text of the letter or petition contains a greeting, such as:

• "Venerable" or "Venerable";
• "Dear and heart-revered Vladyko";
• “To the dear Father or Father…”;
• “God-loving servant of Christ, mother abbess”, etc.

How to address a clergyman according to church etiquette

According to the rules of etiquette:

1. We use neutral words in speech.
2. We only talk to “you”, even if it is a close person.
3. Names are called in Church Slavonic; for example, "Father Sergius" instead of "Sergei".
4. Ask for blessings by bowing and saying: “Honest Fathers”; Orthodox do not call clergy "Holy Fathers".
5. We ask for the blessing of a priest who is older in rank, if we are among the company of clergy; the dignity is distinguished by the cross of the clergy - at the archpriest it is decorated with precious stones or gilded, priests wear silver ones.
6. To be reverent and show respect to the teacher of believers, the bearer of grace; in a conversation, avoid familiarity or obscenity, rude, abusive or slang words.
7. Control your habits: don't touch or grin.

A layman shows his meekness, lowers his eyes in front of a clergyman. He is not supposed to sit if a clergyman is standing nearby.

Answers to frequently asked questions

How to contact Patriarch Kirill? "Your Holiness" or "His Holiness Vladyka Kirill".

When addressing a bishop, we call him “Your Eminence” or “Most Reverend Vladyka.”

How to greet a priest? Calling him "Father" and by name.

It is permissible to greet in an informal setting, calling him "Father".

How to contact a nun? She, like the novice, is called "Sister". "Mother" is called the abbess. We treat the abbess with courtesy, calling her “Venerable Mother” or “Mother”, adding her name.

When referring to the archbishop, we use "High Eminence", which can be replaced by "His Eminence Vladyka".

When addressing a priest for confession, it is first necessary not only to bow to the spiritual father, but also to say: “Bless, Father.” Lay people are forgiven if they just say hello, but it is unacceptable to shake hands.

When addressing a priest by phone, call him "Father" and ask for his blessing. During the telephone conversation, introduce yourself and briefly state your question.

When referring to the archimandrite, we call him "Your Reverend, ...".

When addressing a deacon, if his name is familiar, then "Father ...". If the name is not familiar, then simply "Father Deacon".

How to address the archpriest in a conversation? Only calling "Your Reverence."

How to address the Metropolitan in a conversation? Respectfully, calling “Your Eminence” or “His Eminence Vladyka.”

Religious parishioners are aware of the three ranks of clergy, which are taken into account in the choice of treatment:

1. It is permissible to apply “Vladyko” to the highest ranks with official additions: the most holy, most eminent and most blessed.
2. For ministers of the priestly rank, we use: "Reverend", "High Reverence" and, according to the people, simply "Father".
3. The “Father” approaches the representatives of the deacon rank.

The explanation of the address "Father" is given by the teacher of the Church, Clement of Alexandria. He said that those who gave birth to us are spiritually worthy to be called that.