"the most suitable word here is philein with its derivatives," such as philia ("friendship") and philos ("friend"). Within the Church, Florensky says that such philic relationships "blossom in sacramental adelphopoeisis [sic] and the co-partaking of the Holy Eucharist, and are nourished by this partaking for co-ascesis, co-patience, and co-martyrdom." A similar vocation to co-martyrdom is entailed in the Orthodox rite of marriage, which contains an invocation to the martyrs, who have received their crowns, but the various extant rites of Adelphopoiesis, though in some respects resembling the marriage rite, do not appear to contain any crowning such as takes place in the Orthodox rite of matrimony. Rather the ritual act, apart from co-communing in the Eucharist, that has commonly symbolized the adelphopoietic relationship in Russia, Greece, and other Orthodox countries has been an exchange of baptismal crosses (usually worn throughout life). This exchange has commonly taken place, not in public, but in a private encounter between those entering this philic relationship. Such a private exchange is depicted between Parfen and the prince in chapter 20 of Fyodor Dostoevsky's The Idiot:"You wish to exchange crosses? Very well, Parfen, if that's the case, I'm glad enough--that makes us brothers, you know." The prince took off his tin cross, Parfen his gold one, and the exchange was made. Parfen was silent. With sad surprise the prince observed that the look of distrust, the bitter, ironical smile, had still not altogether left his newly-adopted brother's face. At moments, at all events, it showed itself but too plainly.The relationship of "Cross-Brotherhood" appearing here in Dostoevsky's The Idiot seems but a sad mockery of the mutually-edifying, faithful, intimate relationship envisioned by Pavel Florensky as blossoming "in sacramental adelphopoeisis" [sic]. Florensky cites the relationship between Prince Jonathan and the future king David the Shepherd as an example of the quality of relationship his letter is expounding, citing First Samuel 18:1, 3-4; 20:4, 8, 17 and 41 as his evidence. He writes that David's "friendship with Jonathan also rises above the level of the utilitarian friendship of the Old Testament and anticipates the tragic friendship of the New." Alternative views are that this rite was used in many ways, such as the formation of permanent pacts between leaders of nations or between religious brothers. This was a replacement for "blood-brotherhood" which was forbidden by the church at the time. Others such as Brent Shaw have maintained also that