How to greet a Greek priest?

This article exposes the unbiblical tradition of hierarchical greetings for priests, contrasting it with Yeshua's clear directives against spiritual titles and the universal priesthood of believers. We dismantle adversary claims and affirm the original Hebraic-Messianic faith.

Quick Answer

How to Greet a Greek Priest: Exposing Unbiblical Hierarchies Quick Answer Quick Answer: To greet a Greek priest, or any religious leader, with deferential titles or gestures may be seen as contrary to Yeshua's command in Matthew 23:8-10. The original Hebraic-Messianic faith often emphasizes a universal priesthood of believers, where all are brothers and sisters,…

How to Greet a Greek Priest: Exposing Unbiblical Hierarchies

Quick Answer

Quick Answer: To greet a Greek priest, or any religious leader, with deferential titles or gestures may be seen as contrary to Yeshua's command in Matthew 23:8-10. The original Hebraic-Messianic faith often emphasizes a universal priesthood of believers, where all are brothers and sisters, and Elohim alone is our Father and Instructor, which could suggest special hierarchical greetings for clergy are not explicitly supported by biblical texts.

The Scholarly Case

The question of how to greet a Greek priest, or any cleric, immediately exposes a fundamental divergence between the tradition-laden practices of institutionalized Christianity and the teachings attributed to Yeshua HaMashiach. The original Hebraic-Messianic faith, as understood and taught by Yeshua and His apostles, appears to have rejected the very notion of a specialized, hierarchical priesthood and the honorific titles that accompany it. Yeshua Himself is presented as dismantling aspects of the religious caste system of His day, warning His talmidim (disciples) against adopting the practices of the Pharisees who "love the chief places at feasts, and the chief seats in the synagogues, and greetings in the marketplaces, and to be called by men, ‘Rabbi, Rabbi’" (Matthew 23:6-7, WEB). His instruction included the statement: "But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. And do not call anyone on earth your father, for you have one Father, who is in heaven. Nor are you to be called instructors, for you have one Instructor, the Christ" (Matthew 23:8-10, BSB). This command has been interpreted by some as directly undermining any tradition that elevates certain individuals with titles like "Father" or "Reverend," or demands special forms of greeting that imply a spiritual hierarchy. The concept of a distinct, mediating priesthood, as found in the Greek Orthodox tradition (and Roman Catholicism), is often considered a post-apostolic development that deviates from the Brit Chadashah's articulation of the "priesthood of all believers." The apostle Peter wrote, "But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light" (1 Peter 2:9, BSB). Similarly, Revelation 1:6 (BSB) states that Yeshua "has made us to be a kingdom, priests to His God and Father—to Him be the glory and power forever and ever! Amen." These verses are often interpreted to establish that every believer in Yeshua holds a priestly status, having direct access to Elohim through the Messiah, our singular Kohen Gadol (High Priest) (Hebrews 7:11-28). The Brit Chadashah describes leaders within the early Messianic assemblies as elders (presbyteros) and overseers (episkopos), terms suggesting pastoral care and spiritual maturity, not sacerdotal mediation or hierarchical authority akin to the Levitical priesthood. The Levitical priesthood, with its sacrificial system, is considered to have been fulfilled and superseded by Yeshua's singular, perfect sacrifice (Hebrews 7:11-28). To re-institute a mediating priesthood, whether Greek Orthodox or Roman Catholic, is sometimes viewed as diminishing the completeness of Yeshua's work and as re-establishing a barrier between humanity and Elohim that Yeshua Himself is said to have torn down. The practice of special greetings, such as kissing a priest's hand or bowing, is rooted in a tradition that may view the priest as possessing a unique, sacramental power, a concept that is sometimes considered foreign to the 1st-century Hebraic faith. While respect for elders and spiritual leaders is certainly biblical (1 Timothy 5:17), this respect is not always interpreted to translate into the adoption of titles and ritualistic greetings that Yeshua is understood to have explicitly taught against. The early Messianic community, as described in Romans 16:1-5 (BSB), appears to have practiced simple, mutual greetings among "fellow workers in Christ Jesus," including women like Prisca (Romans 16:3, BSB) and Phoebe, a "servant of the church in Cenchrea" (Romans 16:1, BSB), without any indication of hierarchical salutations. Furthermore, the very title "Father" for a priest is often seen as directly contradicting Yeshua's command in Matthew 23:9 (BSB): "And do not call anyone on earth your father, for you have one Father, who is in heaven." While some apologists for this practice argue it is merely a spiritual fatherhood, Paul's reference to being a "father" in 1 Corinthians 4:15 (BSB) ("Even if you have ten thousand guardians in Christ, you do not many fathers; for in Christ Jesus I became your father through the gospel") is descriptive of his role in spiritual generation, not necessarily a prescriptive title for hierarchical address. Yeshua is understood to have been condemning the adoption of honorific titles that elevate individuals above the common brotherhood, rather than the natural or spiritual relationship of a father. The Catholic Encyclopedia, in its entry on "Priesthood," acknowledges the historical development of the Christian priesthood but does not explicitly reconcile it with Yeshua's direct prohibition on titles, according to some interpretations. The Hebraic understanding of Elohim's nature also informs this perspective. The Shema (Deuteronomy 6:4) declares "YHWH our Elohim, YHWH is echad" – a compound unity, not a monolithic singularity. The plurality within the Godhead, as suggested in Genesis 1:26 ("Let us make man in our image") and the "Two Powers in Heaven" concept discussed in rabbinic literature (b.Sanhedrin 38b; Alan Segal, Two Powers in Heaven), suggests a relational aspect within the Divine. This relationality is often extended to humanity, where direct access to Elohim is considered paramount, not mediated by an earthly priesthood that, according to some perspectives, might usurp Yeshua's unique role. The Targumim, such as Targum Onkelos, often use "Memra" (Word) as a distinct divine manifestation, which has been interpreted as indicating a nuanced understanding of Elohim's presence that does not require human intermediaries like priests. Therefore, from a Hebraic-Messianic standpoint, the suggested proper way to greet any individual, including one designated as a "priest" by their tradition, is with mutual respect and equality, recognizing that "you are all brothers" (Matthew 23:8, BSB). Any practice that elevates one person with special titles or deferential gestures is often seen as creating a barrier that Yeshua sought to remove.

Adversary Teardown: USCCB

The United States Conference of Catholic Bishops (USCCB) and Vatican.va consistently promote and defend the hierarchical structure of the priesthood, including specific protocols for greeting clergy. This tradition is seen by some as conflicting with Yeshua's injunctions against hierarchical titles and the universal priesthood of believers. The Catholic tradition's defense of calling priests "Father" (as seen in various apologetic materials, for example, from Catholic Answers) relies on interpreting Matthew 23:9 as "hyperbole," or by citing Paul's use of "father" in 1 Corinthians 4:15. This interpretation is understood by some as a distortion of Yeshua's plain words. Yeshua was not forbidding biological fatherhood or even spiritual mentorship; He was specifically condemning the *adoption of honorific titles* that elevate spiritual leaders above the common brotherhood and usurp the unique Fatherhood of Elohim. The *Catholic Encyclopedia*, while detailing the historical "Priesthood," does not always directly address this perceived contradiction with Yeshua's teaching. The formalization of distinct clerical roles and associated greetings began to solidify significantly in the post-apostolic era, which some scholars suggest diverged from the more egalitarian structure of the 1st-century Messianic assemblies. By the time of Pope Leo I (mid-5th century), the concept of papal supremacy and a distinct, mediating priesthood was taking root, which is seen by some as removed from the simple structure described in the Brit Chadashah. The Council of Trent (1545-1563) further solidified these distinctions, affirming the sacramental priesthood and its mediating role, which some scholars consider to be against the biblical doctrine of the universal priesthood. The *Catholic Encyclopedia* entry on "Antiochene Liturgy," for instance, implicitly supports these hierarchical distinctions by detailing liturgical roles unique to priests, roles that some argue find no direct parallel in the Brit Chadashah. The Vatican's insistence on a distinct clergy-laity divide, where gestures like the *Orans* position are deemed "proper" exclusively to the priest (as argued by some Catholic apologists), is viewed by some as undermining the scriptural truth that "you are a chosen people, a royal priesthood" (1 Peter 2:9, BSB). This creates what some perceive as an artificial barrier and fosters a spiritual elitism that Yeshua, according to some interpretations, condemned. The emphasis on how to greet a Greek priest with specific reverence thus serves to reinforce this perceived unbiblical hierarchy, rather than fostering the mutual brotherhood Yeshua taught.

Counter-Arguments Anticipated

Objection 1: Yeshua's command in Matthew 23:9 is hyperbole, not a literal prohibition against calling priests 'Father'.

This objection is seen by some as an attempt to dilute Yeshua's clear teaching. While Yeshua sometimes used hyperbole, His prohibition here is specific and contextual: it directly follows His condemnation of the Pharisees for loving titles and chief seats. The command is understood by some as being against adopting honorific titles that elevate one person as a spiritual authority above others, thereby usurping Elohim's unique role as the ultimate Father and Teacher. Paul's use of "father" in 1 Corinthians 4:15 is descriptive of his role in spiritual generation, not a prescriptive title for others to address him by, nor does it necessarily override Yeshua's explicit command against such titles for hierarchical distinction.

Objection 2: The early Church Fathers established the priesthood, so it is a valid tradition.

The appeal to "early Church Fathers" is seen by some as overlooking a critical point of departure from the original Hebraic-Messianic faith. While post-apostolic Greek-speaking commentators developed various traditions, many of these are seen by some as having drifted from the Brit Chadashah's plain teachings. The concept of a distinct, mediating priesthood, as understood in Catholicism and Orthodoxy, evolved over centuries, solidifying, according to some historians, long after the apostles. The Brit Chadashah presents Yeshua as the singular Kohen Gadol (High Priest) and all believers as a "royal priesthood" (1 Peter 2:9, BSB), which some interpret as rendering any additional mediating human priesthood redundant and unbiblical (Hebrews 7:11-28).

Objection 3: "Lord" (Kyrios) is used for Yeshua, so honorific titles like "Father" are acceptable for priests.

This argument is seen by some as misconstruing the use of *Kyrios* (κύριος). While *Kyrios* can mean "Lord" in a divine sense when referring to Yeshua, it also has a broader semantic range, meaning "sir" or "master" (John 4:11, BSB). The Septuagint frequently translates YHWH as *Kyrios*, and the Brit Chadashah uses it for Yeshua to affirm His divinity (Philippians 2:11; 1 Corinthians 12:3). However, *Kyrios* was not consistently used as a *title* for human spiritual leaders in the way "Father" or "Rabbi" were prohibited by Yeshua. Yeshua's command in Matthew 23:8-10 specifically targeted titles that create spiritual hierarchy among brothers, which is a distinct issue from acknowledging Yeshua's divine Lordship.

Position Lock

Position Lock: The Hebraic-Messianic faith is understood by many as rejecting the practice of bestowing hierarchical titles like "Father" or demanding special greetings for religious leaders, affirming Yeshua's direct command in Matthew 23:8-10 and the Brit Chadashah's teaching of the universal priesthood of all believers.