Servant of God or God's how is it spelled, how is it correct deacon or deacon?

Which is correct?

The writing of lowercase and uppercase letters in publications on church topics in Russian, as well as in Church Slavonic liturgical texts published in Russian transliteration, is not a new problem.
Until recently, almost every Orthodox publishing house had dictionaries for internal use, however, as you might guess, different dictionaries implemented different principles for solving this problem. Each publisher approached this issue, at best, relying on the spelling and syntactic rules of the Russian language, using manuals for proofreaders and editors. But, taking into account the specifics of the published texts, literary workers made amendments and additions, which sometimes did not correspond to generally accepted norms of the Russian language. During the Soviet period, church vocabulary, as a rule, almost never found its way into dictionaries, much less was mentioned in editing and stylistics manuals. Therefore, editors, at their own peril and risk, turned for samples to publications published before the revolution in Russia or abroad in the 20th century. But in all these books there were also no uniform rules for publishing such texts.

An important step in this direction is these rules. The basic principles according to which “church orthography” was developed boil down to the following:

– Spelling in texts on church topics, in general, should not contradict the currently generally accepted spelling norms of the Russian literary language.

– Deviations in texts on church topics from generally accepted norms should be few, clearly motivated and, if possible, systematic - in order to avoid the erosion of time-tested rules. In addition, it should be taken into account that these rules will be applied not only in publishing practice, but also in the process of training in secondary and higher church educational institutions - and this training, of course, should not involve memorizing dozens of illogically formulated rules and hundreds of exceptions .

– In Russian, all words found in the middle or at the end of a sentence (with the exception of proper names) are written by default with a lowercase letter. Writing a capital letter is a special case, which every time requires a special description and weighty justification.

– The text should not be overloaded with capital letters, otherwise problems arise with its visual perception, and the capital letters themselves are rapidly devalued in the reader’s mind. The above applies to both secular and ecclesiastical texts.

– Realizing that no guides and reference books can accommodate all the variety of real cases of word usage, it should be recognized as acceptable and normal that there are variations in the spelling of various words, phrases and terms depending on the genre of the text, the intended audience, and individual author preferences. At the same time, it is necessary to refrain from any strict regulation of the writing of lowercase and capital letters in literary texts: in works of this kind, language is not only a means, but also a goal. The freedom of the author's ideas should not be limited.

Source: Editorial and publishing design of church printed publications: a directory of the author and publisher. M: Publishing House of the Moscow Patriarchate, 2015.

For our readers: God's or God's with a detailed description from various sources.

From the point of view of the Russian language, both ways are correct. The difference between the adjectives “god’s” and “god’s” is only in stylistic affiliation and scope of use.

The word “God’s” refers to the high book style and is used mainly in church texts and phrases:

Mother of God
God's grace
God's help to believers

The word “god’s” refers to general literary vocabulary, characterizes objects and phenomena that are more mundane, and is more often found in stable combinations:

God's creature
ladybug
bird of god

The same distinction holds for some other forms of the adjective God:

husband. b., b. p.: God's and God's,
husband. r., dat. p.: God's and God's,
Wed r.: God's and God's,
pl. parts of God and God's

How to spell godly or godly?

Both of these options are correct, the only difference is in which sentence they will be used. The option - “God’s” is more often used in church texts, for example, “Mother of God” or “God’s grace”. The “ladyboy” variant is more common and refers to general literary vocabulary, for example, “ladybugs” or “lady’s creatures.”

Do Jehovah's Witnesses Serve Idols or God?

This is what the Bible teaches: But the Most High does not live in houses made by human hands. Heaven is My throne and Earth is My footstool. What kind of house will you build for Me? says the Lord. And where is the place for Me to live? Was it not My hand that created all this? (Acts 7:48-50) Today there are many religions and organizations on earth with their own names and titles, and all speak different languages. For some reason, each religion builds its own tower to heaven, and for some reason everyone has a different God and a different Jesus. And not a single religion wants to agree with each other that the Truth is one and everyone has one God. And if you are not a member of any of their religions (as they understand it), and do not support it, there is no love and attention for you. And some even emanate insults and hatred. To them you are an outcast. And in essence, there is no love in any of them. In fact, all existing religions follow the lies of the devil. Therefore, today the institutionalized churches are not of God. They are controlled by unrighteous wealth and power-hungry people. It is the “state” churches that lead the people further and further from God. The true children of King Jesus are outside the religious organizations, for organizations are an environment for slaves.

Jesus Christ is the son of the Lord God, and who is the Lord God then? What is he like? Why is his face missing?

As I understand the question, you want to understand who God the Father is. His face is missing because we cannot see or describe it. We have no way of describing Him. There is even such a canon: a ban on depicting God the Father on icons, since, unlike God the Son, no one has ever seen Him. He is love, as St. tells us. ap. John the Theologian.

Source of the article: https://yandex.ru/q/question/hw.russian/kak_pravilno_pisat_bozhi_ili_bozhii_c516f91f/

God's

In the Religion, Faith section, the question How to spell God's or God's correctly? given by the author Abandon the best answer is this You can do it this way or that way. If you want to highlight your “Orthodoxy”, then you will use the word “God”. There won't be any grammatical errors.

Answer from

22 answers

Hello! Here is a selection of topics with answers to your question: How to spell God's or God's?

Reply from Dimka Divine

Answer from Kino Nevezh And so and so is correct

Answer from I-beam Write as your guardian angel dictates.

Answer from capable in modern Russian - bozhia, in Old Slavonic bozhia

Reply from Angelina Skums of God

Answer from Andrey Bogatyrev The main thing is not through “Y”))

The answer from Anzhelika Voskresenskaya can be written either this way or this way

Answer from

2 answers

Hello! Here are more topics with the answers you need:

make a call with the words: ladybug, only, black, no, bread, fly away, sky, to, white, bring, us, burnt

tags:

Ladybug Homemade Bread

proper names: God, Mother of God, Mother of God, Epiphany, Epiphany, Bozhena, Dazhbog, Dazhdbog, Dazhdbog, Dazhbog, Dazhbog
surnames: Bogolepov, Bogolyubov, Bogolyubsky, Bogomolov, Bogorodsky, Bogoyavlensky, Bozhedomov, Bozhenko, Eibozhenko
toponyms: Bogodukhov, Bogolyubovo, Bogoroditsk, Bogorodsk, Bogorodskoye, Bogoyavlensk
etc. nouns: atheism, atheist, atheist, atheism, godlessness, god, almshouse, goddess, goddess, god-fighter, god-defender, god-fearing, god-fearing, god-inspired, god-like, god-loving, god-given, god-given, inspired, god-chosen, god-chosen, god-chosen, God-seeker, God-seeker, God-seeker, God-lover, God-loving, God-loving, God-lover, God-loving, Bogomaz, Mother of God, God-abomination, Bogomil, Bogomilism, God-infant, Bogomol, Bogomolets, Bogomolitsa, Bogomolka, Bogomolya, Bogomolnitsa, Bogomolnitsa, Bogomolost, Bogomolnitsa, God-hater, god she-hater hatred of God, God-bearer, God-bearing, God-bearing, God-bearing, God-bearing, God-communion, God-forsakenness, God-denial, God-denial, God-apostate, God-apostate, God-apostasy, God-likeness, God-likeness, God-likeness, God-knowledge, God-knowledge, God-worship, God-worship, God-seller , opponent of God, opponent of God, opposition to God, equality with God, equality with God, theotokos, theotokos, theologian, theologian, theologian, theology, theology, divine service, divine service, divine service, god-saving, god-builder, god-building, sonship of God, god-creation, god-creation, blasphemy, blasphemy, blasphemer, blasphemer, blasphemy, blasphemy, God-centeredness, god-man, epiphany, bozhba, bozhevolets, bozhedom, bozhedomka, bozhenka, divinity, deity, bozhenitsa, bozhenchka, little god, monotheism, monotheism, monotheism, gods of the cross, polytheism, polytheism, polytheism, piety, deification, deification, adoration, adoration, adorer, adorer, adoration, deification, deification, dilution, diversion, self-adoration, self-adoration, self-adoration, self-adoration, wretchedness, squalor
adj. ic, God-bearing, God-forsaken, God-apostate, God-like, God-hating, God-equal, Mother of God, Theotokos, God-loving, theological, divine-service, God-saved, God-pleasing, God-established, God-established, God-protected, blasphemous, blasphemous, God-centered, epiphany, divine, divine, Godly, monotheistic, polytheistic, pious, adoring, wretched, wretched
verbs: to be atheistic, to fight against God, to pray to God, to worship, to theologize, to idolize, to blaspheme, to swear, to swear, to blaspheme, to swear, to deify, to deify, to idolize, to deify, to deify, to deify, to deify, to deify, to deify, to swear, to disabuse, to disabuse, to dispossess, become impoverished
adverbs: godless, godless, poor, God-gracious, God-fighting, God-fearing, God-fearing, God-inspired, God-like, God-accepting, God-given, God-given, God-inspired, God-chosen, God-seeking, God-loving, God-hideous, God-abominable, Bogomilian, God-pleasing, God-hating, God-bearing, God abandoned, apostate, God-like, God-against, God-equal, God-theorodian, God-manifest, theological, God-service, God-saved, God-pleasing, God-established, God-established, God-protected, blasphemous, blasphemous, God-centered, epiphany, divinely, divinely, Godly, monotheistic, polytheistic, piously, adoring, theologically , in a divine way, in a divine way, in a divine way, wretchedly, wretchedly
interjections: god

Deacon

Not to be confused with clerks. Deacon proclaiming the litany. Andrey Ryabushkin. 1888. Sketch. State Russian Museum

Deacon (colloquial form deacon; ancient Greek διάκονος - minister) is a person serving in church service at the first, lowest degree of the priesthood. Below them in rank are the subdeacons.

Deacons help bishops and priests in divine services, but they cannot independently stand at a Christian meeting and perform the sacraments. The service of a deacon decorates the service more and is not obligatory, while at the same time a bishop and priest can lead the service alone. A deacon among monastics is called a hierodeacon. The first deacon serving under the bishop is called protodeacon (or archdeacon, if he is a monastic).

Religious names with a small letter

The names of senior positions are in journalistic texts:

Patriarch Kirill's speech was postponed due to a violation of the regulations.
A new parade car appeared in the Pope's motorcade.

Other religious titles and positions: metropolitan, abbot, rector, deacon
, etc. As well as addressing them:
Your Eminence
, etc.
Names of church services, prayers: vespers, all-night vigil, wedding, akathist, canon
, etc.
Faces of saints (except for use in the names of churches): Great Martyr Barbara, St. Luke of Crimea, Blessed Aurelius Augustine.

As we can see, there are many rules. Although, what is there, the sphere itself is not easy, requiring special attention and tact. We recommend caution when using the word “God” and its derivatives outside of a religious context.

It is better to replace colloquial expressions or use them only when quoting characters. Good for you!

Irina Isakova

Philologist, journalist, professional copywriter.

Story

Deacons of the Russian Orthodox Church light censer

Judaism

Even before the destruction of the Second Temple in Jerusalem, each synagogue had three ministers called parnasin (Hebrew: פרנסין‎ - alms givers) or gabai-tzedaka (gabai Hebrew: גבאי‏ - collector, tzedakah, Hebrew: צְד ָקָה‏‎ — charity), whose duty was to care for the poor. The gabai tzedakah also had to know the scriptures well. The organizational structure of the early Christian church, which adopted the structure of the synagogue, apparently included the position of gabai-tzedak, which became the prototype of the Christian deaconal ministry (this may be indicated by the consonance between the ancient Greek διάκονος (diakonos) and the ancient Hebrew צְדָקָה ( tzedakah)).

Early Christianity

For the first time, the word “deacon”, as a designation of a specific ministry in the Christian church, is found in the Epistle of the Apostle Paul to the Philippians (1:1), as well as in the later 1st Epistle to Timothy (3:8). Christian tradition dates the emergence of the deacon's ministry to the first years of the existence of the Jerusalem church. According to the Acts of the Apostles (6:1-6), some members of the community complained about the uneven distribution of life supplies, as a result of which some of the widows were deprived. The apostles themselves, obliged first of all to preach the word of God, did not have the opportunity to “tend for the tables” and dedicated to this service by their ordination seven venerable persons chosen by the community (see Holy Deacons). It should be noted that the text of the book of Acts only says that the seven were appointed “to care (ancient Greek διακονεῖν, diakonin) about the tables,” while the apostles reserved for themselves “the ministry (διακονία, diakonia) of the word.” Thus, in the text of Acts the seven are not called deacons, and their ministry consisted of one duty, unlike the texts of the Epistles of the Apostle Paul.

According to the “Apostolic Church Rule,” deacons encouraged community members to generosity and good deeds. At the same time, the “Apostolic Tradition” ordered the deacon to inform the bishop about all the sick, so that the bishop could visit them and commune the Holy Mysteries.

Starting from the 4th century, the former ministry of deacons receded into the background in connection with the advancement of their liturgical function. In the 7th century, according to the 16th canon of the Council of Trullo (692), the ministry of deacons was to remain “a model of philanthropy and care for the needy” (τύπος φιλανθρωπίας καί σπουδής).

Later Christianity

Deacon of the Catholic Church of the Roman RiteCertificate of ordination to the diaconate given to Gideon Bostwick by Richard Terrick, Bishop of London, 24 February 1770.

In subsequent centuries, the ministry of deacons included numerous occupations and responsibilities. The deacons were supposed to oversee the church deanery: they showed everyone a place in the church, made sure that everything in the church was in order and in order, observed the behavior and morals of the believers and presented their observations to the bishop. At the direction of the bishop, they managed church property: they distributed alms, took care of the maintenance of orphans, widows, and in general everyone who used church benefits. In general, they were intermediaries between the bishops and the flock: they conveyed the bishop’s orders to them and carried out his orders. Therefore they were called the angels and prophets of the bishop. Due to their closeness to the bishops and the wide range of their duties, deacons in the ancient church were of very great importance in all church affairs and enjoyed special respect, which was also facilitated by the fact that there were few of them: following the original example of the Church of Jerusalem, it was a custom in many churches do not supply more than seven deacons. Their participation in church government, sometimes more influential than the participation of the elders, aroused an arrogant attitude on their part towards the elders. In view of this, the councils in their decrees recalled the lower, compared to the presbyters, hierarchical level of deacons and their dependence on the presbyters. In Protestant communities, the diaconate is important in matters of Christian charity and in general in internal mission.

With God's help we overcame everything

Nikolai Kolosov, a boy from a village near Moscow, had enough reasons to be offended by the Soviet regime.
The father-priest was arrested every now and then. He spent a total of sixteen years in exile. A large family was left without a breadwinner for long periods of time. In the end, he was banned from serving altogether. Nicholas himself was expelled from school several times as a “priest’s son.” The police refused to give him registration where he was hired as a psalm-reader. But when an external enemy attacked, he, without a moment’s hesitation, joined the ranks of the defenders of the Fatherland. And he fought not for fear, but for conscience. Nicholas defended not the political regime of that time, but his native country, the love for which the Russian Orthodox Church had instilled in its flock for centuries. After the war he became a priest. For exactly half a century, Father Nikolai Kolosov served in the Moscow Church of the Deposition of Riga on Donskaya Street. I left the state quite recently. Father Nikolai is a mitred archpriest. He was awarded the Order of the Patriotic War, military medals, and five church orders. Life often presented Nikolai Kolosov with a dramatic choice. But he did not betray the faith of Christ under any circumstances.

“At the front,” says Father Nikolai, “the regiment’s political instructor came to me and asked: “Why aren’t you a party member?” And I was a sergeant, commander of an anti-aircraft machine gun squad. I answer: “I had no time to think about it.” - "Think. I'll come again." And he really came. Then I say: “You know what, my dear, don’t come to me with this anymore. As I am, I will die as I am. Here is my machine gun, here is my land, here is my crew. Moscow is behind me, I love it. I’ll die and I won’t let a German come here. I believe in God and not only believe, but also love the Lord. Therefore, I cannot be a party member.” And he tells me: “Faith does not interfere with party membership.” “Oh, no,” I answer, “you have it written there that a communist must conduct anti-religious propaganda. I can’t be two-minded.” Then he thought, shook hands, said: “Well done!” and left. Nobody ever tried to persuade me to join the party again.

“Did they know before this conversation that you were a believer?”

“They didn’t know; they rather guessed.” One day a soldier from my squad, a Muscovite, approached me. He gave me his hand and said: “Kolya, thank you!” Maybe it’s only thanks to you that we’re still alive.”

- From Moscow. My military ID had an order attached to it, which stated that upon announcement of mobilization, I was obliged to report to my unit. And my unit was in the Kuntsevo area. I arrived there on foot on the second day of the war at six in the morning.

On Donskaya Street, in a hostel, not far from where I worked since 1939. My friends helped me get a job there. I had to earn money somewhere. I became the leader of the workshop cleaning team. I soon learned that there was an active Church of the Deposition of the Robe nearby. I immediately fell in love with this temple and began singing and reading there. I already had experience - I served as a psalm-reader in several churches in the Moscow region. Vladyka John (later Metropolitan of Kiev) ordained me as a surplice in the Church of the Resurrection of the Word on the Assumption Vrazhek.

— Did anyone at the plant know that you go to church?

-Someone knew. I warned my friend Vanya: “If a brother or sister comes and I’m in church, say that I’m in mine.” “My own” - that’s what I called the church I loved. The guys asked Vanya: “What kind of guy is this, where does he go?” The friend answered: “Yes, this is the cinema that he loved and calls “his own.”

And on December 31, 1940, I directly told the guys from the brigade: “Before we go to celebrate the New Year, let’s hold a prayer service in the church, in Teply Lane.” In this church, the New Year's prayer service was served at eleven in the evening. We defended it, and then celebrated the New Year, the first year of the war. And no one gave me away.

— How did you know that the war had started?

— On Saturday, June 21, 1941, the foreman told me: “Work on your day off, otherwise our plan is on fire.” I come to work on the morning of 22. I was immediately surprised that all the management was there, I asked: “What is it?” They say: “Okay, okay, work.” After some time, everyone was called to the boss’s office and announced that the war had begun. And when I came to my unit, they gave me a uniform, a gas mask, a rifle, and a couple of grenades. And they appointed him as a liaison. It was part of the barrage balloons. I was given the responsibility of carrying service bags to and from division headquarters. Often came under bombing. You sit down somewhere behind a hillock and wait out the attack. I stayed near Moscow until the winter of 1942, until the Germans were driven away.

Then we found ourselves as part of the anti-aircraft division of the reserve of the Supreme High Command. Before the war, I did not serve in the army. I was not accepted as the son of a priest - I was only called up to attend training camps along with the children of the so-called kulaks and subkulak members. They didn’t really teach anything. They just drove me as hard as I could, drilled me, forced me to lie face down in the dirt. At the front they trained me and gave me an anti-aircraft machine gun.

— What battles did you take part in?

“The first time our division showed itself in action was during the fighting in the Tula region. German planes were used to flying almost over the heads of our soldiers. We put an end to this. Having appeared in the battle area unexpectedly for the Germans, our anti-aircraft gunners immediately shot down eight enemy aircraft. Then the German pilots tried to fly as high as possible so that the planes could not be seen, and dropped bombs anywhere.

In 1943, our division took part in breaking through enemy positions on the Bolokhovo-Mtsensk line. When we crossed the Oka on pontoon bridges, I saw that the water in the river was stained with blood. There are bodies of dead and wounded everywhere. There is a continuous groan in the air. People are moaning, horses are moaning. I thought then: “And they also say that there is no hell. This is hell."

We drove the Germans. They occupied Bolokhovo and Mtsensk. After the war, believers from Bolokhov came to our Church of the Deposition of the Robe. I told them: “Your city is full of mounds and holes.” They answered: “That’s right, father. How do you know? - “How could I not know, I fought there.” We fought our way to Karachev. We liberated this city. Our division was given the title of Guards Karachevskaya.

Then we stood on the Sozh River in the Smolensk region. They guarded the crossing. There was such a case with me. I had little sleep. And then one day I dozed off. I see a dream. A small room, in the front corner lies the elder brother, killed near Vyazma in 1942. Lies on a white bed, covered with white. I stop on the threshold, and he calls me: “Come to me, come to me, come to me.” And he beckons with his finger. A door opens on the opposite side, my mother comes in dressed all in black, looks at me sternly, wags her finger and says: “Don’t go, don’t go, don’t go!”

In the evening, one of our boys lit a fire to dry the foot wraps. I tell him: “What are you doing? Now the Germans will fly to your light.” And he is dissatisfied: “Here you are, he won’t let you dry your footcloths.” I stamped out the fire, he lit it again. Before I had time to step aside, I heard a bomb flying. He ran back and lay down under his machine gun. The bomb hit a pine tree and, along with a huge branch, flew straight at me. “Well, I think it’s over.” Thank God she crashed into the side of the road. The Germans then dropped six bombs on us. Five guys were killed. The sixth had half his foot blown off. Here's a dream for you. "Don't go, don't go, don't go!" It hurt me later.

In the Bialystok region in Poland. In August 1944, our troops came very close to German positions. The enemy opened rapid mortar fire. What to do? We installed vehicles with anti-aircraft machine guns, but there was nothing to shoot with. I give the command: “Go for the shells!” My deputy says: “You’re crazy, they’ll kill us.” I answer: “We are not visiting our mother-in-law. There is a war going on." I crawled for the shells myself. I brought two boxes and thought: “Not enough.” Crawled again. I took two more boxes and am heading back. I almost crawled, and then I was hit in the knee by a shrapnel. It felt like fire. I grabbed my knee and saw a full handful of blood.

They took me to a field hospital, which was located in a Belarusian village. They tried to quickly treat the slightly wounded and return them to duty. And heavy ones - no attention. The Germans bomb every day. The nannies and doctors will run away, and we will lie there. Either we ourselves will die, or we will die under bombs.

I lay there for two weeks, to no avail. One fine day I hear a semi-truck rattling outside the window. They came again for those who were sitting and walking. I ask my sister: “Give me a big bandage.” - "For what"? - “To stabilize my leg and at least crawl a little, because I have bedsores.” I reached the threshold, crawled out into the corridor, and from there onto the street. Our soldiers and local residents stood at the fence. The Belarusians said: “Why did you come?” Our people answered: “Why, release you.” - “We didn’t invite you. We don’t need your Soviet government and your collective farms – state farms.” I listened, I listened and said: “Guys, stop arguing. Better put me in the lorry." They picked me up and laid me on the boxes. The doctor came running, got angry, and ordered me to be removed. But nothing worked out for her. That’s how I ended up in the Bobruisk hospital. There I had my first operation. And the second one is in Mogilev. I spent six months in bed. I had to learn to walk again - on crutches.

— They discharged me and brought me to Moscow. At first I lived with my brother. I was in bed. After a month I began to walk a little. I decided to go to my factory. I was greeted wonderfully. The boss ordered to give me money and a brand new suit. He says: “Come to us, we will send you to study.” I'm coming to my brother. We sat down for tea with my mother. I told her everything. She asked: “What have you decided, will you go to .

— When did you have the desire to become a priest? During the war?

- No, much earlier. I had a friend at a rural school. A boy from a good peasant family. His father sang in the church choir. A friend of mine once asked: “Who will you be?” And I answered him: “I’ll be a priest.” I was in fourth grade then...

— Did you enter the seminary on your first try?

— Yes, immediately after the war. I gathered my strength and went to the Novodevichy Convent to see the rector, Professor Savinsky. He asked: “How will you study - on crutches?”

- “I’ll give them up over time, I’ll walk with a stick.” The rector said: “Write a petition.” And I already wrote it - I had it with me. “If you are allowed to take the exams, we will send you a postcard,” said the rector. Two weeks later the postcard arrived. I started taking exams. I had books for preparation. And from my previous service I knew something. Passed the exams. To tell the truth, it was very difficult for me to study. To go through such a war, to go through such a war, absolute hell, to lie in hospitals and then sit down at the seminary bench is an incredibly difficult thing. The bell rings, the lecture is over, the guys go out into the corridor. In the meantime, I’ll get up, take my crutches, hobble to the door, the bell will ring again - for the next lecture. But still, the Lord gave me the strength to complete my education and vouchsafed me to become a priest. On the eve of Peter's Day 1948, Bishop Macarius of Mozhaisk ordained me a deacon, and on the very feast day, a priest. Since then, I have served in my favorite Church of the Deposition of the Robe. In this temple there was the pulpit of Vladika Macarius. I served under him for 12 years.

Under Khrushchev they were greatly oppressed. Almost like in the 30s. They've completely tortured us with taxes. They even wanted to describe my property. The commissioner came, and they told him: “Here is his bedside table, here is his bed, describe it.” He stood, stood and left. I tried to somehow reassure the inspector of the district financial department: “I am disabled, it’s difficult for me to earn that amount. If that much was deducted from your salary, you would talk differently.” And she said: “Take it and leave the church.” “How can you offer me this? – I answered. “This is my business, my life, I was born with this.”

What have I not seen in 50 years of ministry. I remember: I was going to Easter Matins, and from the direction of the district executive committee a group of young people with guitars and an accordion was heading towards the church. In front is a woman in red with a flag in her hand. They drew level with the temple and sang: “We don’t need monks, we don’t need priests, we will climb into the sky and disperse all the gods.” This is in the 60s. But with God’s help we overcame everything, overcame everything...

Source: Moscow Church Bulletin. No. 7, 2001// True stories about the war

Modernity

In the Orthodox East and in Russia, deacons still occupy the same hierarchical position as in ancient times. Their job and significance is to be assistants during worship. They themselves cannot perform public worship and be representatives of the Christian community. Due to the fact that a priest can perform all services and services without a deacon, deacons cannot be considered absolutely necessary. On this basis, it is possible to reduce the number of deacons in churches and parishes. Such reductions were resorted to in Russia to increase the salary of priests. When Count D. A. Tolstoy was Chief Prosecutor of the Holy Synod, it was determined that deacons would be supplied from psalm-readers, at the request of parishioners, only if the parish expressed a desire to take on a deacon. As a result, the number of deacons was significantly reduced.

In the Russian Church, on official or solemn occasions it is customary to address the deacon: “Your gospel,” “Your thunder,” or “Your love of God” (although such addresses are not indicated in the Church Protocol of the Russian Orthodox Church).

In the second half of the 20th century, the institution of a permanent diaconate was restored in the Catholic Church of the Latin Rite. A married man can also become a permanent deacon; but the path to the priesthood is closed to such deacons due to the compulsory celibacy of priests in the Latin Church. Unlike a permanent deacon, an unmarried deacon in the modern Catholic Church usually later becomes a priest. The institution of a permanent diaconate was restored in the Lumen Gentium constitution of the Second Vatican Council, according to which it “... can be restored as a special and permanent level of the hierarchy... With the consent of the Roman Pontiff, men of mature age, even those living in marriage, can be elevated to this diaconate, and also worthy young people, for whom, however, the law of celibacy must remain in force.” The restoration of the permanent diaconate was formalized in 1967 by Pope Paul VI in the motu proprio Sacrum Diaconatus Ordinem. According to Canon 236 of the Code of Canon Law, at least three years of training are required for permanent deacons. At the end of 2014, there were 44.5 thousand permanent deacons in the world.

What other religious names are written with a capital letter?

Yes, almost everything! It should be noted here that rules for secular texts and resources will be given below.

In texts for religious portals, capital letters are used more widely (for example, the Roman Catholic Church - in regular text, the Roman Catholic Church - in text on a religious site).

The full names of senior positions are in official documents (except for prepositions and pronouns), as well as the address to them:

Patriarch of Moscow and All Rus'.
Catholicos-Patriarch of All Georgia.
Your Holiness.

Name of holidays, calendar days and other events related to the church calendar:

Easter of Christ / Bright Sunday of Christ.
Eid al-Fitr.
Maundy Thursday.
Apple Spas.
Maslenitsa.

Names of the most important shrines and concepts:

Holy Sepulcher.
Last Judgment.

Names of churches, monasteries, icons - in addition to generic names (church, monastery, icon, etc.):

Cathedral of Christ the Savior.
St. Basil's Cathedral.
Kazan Icon of the Mother of God.

Titles of the main cult books:

Bible.
Koran.
Torah.

And also the word “Church” if it replaces the full name of the organization:

By decision of the Church, he was defrocked
(= by decision of the Armenian Apostolic Church).

Women and the diaconate

In Orthodoxy and Catholicism

Main article: Deaconess

In the ancient church of the 1st-8th centuries there was a rank of female ministers called deaconesses. They were appointed through initiation and carried out certain church duties, but did not take part in the performance of the sacraments. The institution of deaconesses did not exist for long and disappeared after the spread of female monasticism. The issue of restoring the institution of deaconesses was discussed at the Local Council of the Russian Orthodox Church (1917-1918), but no definite decision was made.

In Protestantism

The ordination of women to the rank of deacon is widely practiced in Lutheranism.

> See also

Deaconess
Clergy

Notes

Apostolic Church Charter. Ch. IV, VI
St. Hippolytus of Rome. Apostolic Tradition. XXX
(Golovkov) Mark, bishop. Egoryevsky. Church protocol. archive.is (February 18, 2013). Retrieved April 12, 2021.
DOCUMENTS OF THE SECOND VATICAN COUNCIL. archive.is (September 7, 2012). Retrieved April 12, 2021.
Code of Canon Law. Kan. 236
There are 1.3 billion Catholics in the world. Blagovest-Info. www.blagovest-info.ru. Retrieved April 12, 2021.
Belyakova E. V., Belyakova N. A. Discussion of the issue of deaconesses at the Local Council of 1917-1918. // Church Historical Bulletin: magazine. - M., 2001. - No. 8. - P. 139–161. (unavailable link)