Відео

Later in the bible it says mosaic law isnt really necessary after christ so i don't think stoning adulterers is necessary anymore 😅

Gen Z is the most religious generation in decades. We are also the most skeptical so it's reasonable that all roads lead to orthodoxy

Very well said. So true.

it’s the jonathon pageau effect. i’m not totally serious but he seriously speaks to our culture well.

Next question: Is the MDiv an Orthodox structure or a mainline Protestant structure?

Question: Can we estimate how many Bible Belt and Heartland priests that we lost because we required them to move to NY for education and crucial years of family life?

We could easily fix this issue if we didn't have to sink our families into crippling debt for a secular degree.

Angel's advocate here (based on talking to converts): Maybe there are more converts coming through the doors these days who TRULY BELIEVE that they need to be baptized? That they were not Christians before or not meaningfully Christian? We also see more mainline Prots who are NOT SURE how they were baptized and they have been unplugged so long that (as you suggested) they do not want to go back and ask doctrinal questions.

Most holy Theotokos save us 💙💙

Fascinating conversation; thank you! I found St. Matrona particularly interesting, will be reading more about her. ☦️

Ive got that same map! A nice background piece

A potential reason for the increase in baptism vs chrismations is: what do the converts themselves want? When I was received into the Orthodox Church 21 years ago, having been previously baptized in an Evangelical context, I wanted to be received by chrismation. And as far as I can tell, the people who were received with me (all by chrismation), also wanted to be received by chrismation. Because this is what we wanted, when the priest asked us for baptismal records, we provided those records. In the past year or two, I encounter *many* more people with analogous backgrounds who *want* to be received by baptism. So, when asked for baptismal records, they don't put any effort into tracking those records down. This fits with Fr Andrew's idea about paperwork. A convert who would clearly be received by chrismation, if he or she *wants* to be received by baptism, can effectively force the issue simply by declining to gather or provide paperwork. In other words, the anecdotal trend I think I've seen is: since the pandemic, a greater percentage of converts *want* to be received by baptism, and are able to make this happen by declining to provide paperwork. Consequently we're seeing a spike in reception by baptism.

In the Discussion women’s leadership and authority come up again and again. This seems more of a modern view. We’re modern people so we use modern descriptions. It seems that it would be more accurate to use the descriptive emphasis as piety and virtue.

Blasphemy!

I'm 48, retired military, and will drop what I am doing to become a Priest. Point me in the direction!

Amazing

Matthew!!!

Another problem is maintaining a local diaconate. Our church has about 150 people on a Sunday with only the priest. We had 2 subdeacons and 2 deacons at one point but both subdeacons are no longer available, one deacon passed and the other left the parish. We have about 5 or 6 men interested in becoming deacons, but the coursework involved will take two years with at least two week long retreats in Pennsylvania. As the men are all laymen with jobs and families, this is difficult, at best, to fulfill. Meanwhile, our priest is stretched thin and we are over two years away from having any homegrown help.

Blessings to all the mothers.

This is such a good point to make wow

Anecdotally, my local parish is definitely having a surge. It's been going on for a few years. We are bursting at the seams.

Fascinating.

I've always felt that due to the poisoning of western women with feminism, many women wouldn't be able to accept Orthodoxy. I noticed some of it in her discussion.

I feel sorry for intelligent women like this in the church.

Regarding women's property in the British Empire, the reason that women did not have control of marital property is that they could not be held legally accountable for debts (any debts a woman took on would be her husband's debts). You see a similar situation with regard to charge accounts and the like in America before as well.

Thanks for this conversation. The stories around the women in the early church gathering into informal monastic communities reminds me of several modern examples. I think the same thing happened to the nuns under St. Nektarios and also to Elderess Makrina in her early life. Both were groups of pious young women who wanted to live a monastic life together and then found a spiritual father to help them as a group. Also, we still have priests and even Abbots who have abbesses as their spiritual mothers. I love that we can see the common life of the church "back then" and now.

Females monastics still serve behind the Iconostasis to assist the Priest and cense the Church in the same manner as a Deacon does… ceasing the icons and the people. (St. Paisius, Arizona)…so all the uproar about how no females can ever go behind the Iconostasis isn’t true.

Excellent information. Thank you Father & Dr.Anysia for bringing this to us! ☦

Chapters from the Video Description (and more) 0:00 - Intro 0:22 Presvytera Dr. Anysia Metrakos 1:09 "How would you describe the state of scholarship right now on women in the early church?" 1:49 - Scholarship on women in the early Church 4:19 Emperor Justinian. 5:25 - Women's rights in the Empire 5:55 Women in The Roman Empire 6:24 Enslaved Women, Freeborn Women. 6:38 Justinian's freedoms for women. 7:02 Legal Rights to Property Ownership. 8:34 Property with consent of a guardian. 9:07 Prohibiting unmarried persons from inheriting property. 10:00 1st Century Mothers had no legal rights over their children. Mothers were separated from their children if the father/husband died. 10:47 Constantine changes Roman laws regarding women 12:33 - Rise of monasticism + Joining Early Christian Monasteries. 13:04 St Anthony The Great, Desert Father, went to be away from everyone else. 13:37 St Anthony returned to Alexandria later on. 14:19 Urban Monasticism, Ascetics. 15:27 Wandering Begging Monks and how the Bishops had to respond to them. 16:56 The Council of Chalcedon 17:55 Asceticism particular to Christian Women 18:27 Women under Roman Law. Gifts between the bride and groom. 19:26 Patristic Rhetoric emphasizing mothers and daughters. 20:18 Daughter's ascetical life. 20:46 Dedicating a Daughter to Virginity and Poverty, to focus on the boys upbringing. 22:30 Fr Pontius Rupishev, 20th Century Priest in Lithuania, disciple of St John of Kronstadt. + 3 Sisters, maybe 3 Widows 25:48 Legal Protection for Female Monastics, for Runaway Slaves. 26:27 Buying your way out of slavery. 26:52 - Historical role of deaconesses 27:05 Women were not being ordained as Clergy. 27:40 Was there Ordination of Women? 28:06 + To assist Adult Baptisms + To assist birthgiving women. - 6th Century decline of Adult Baptisms resulted in a decline in total Deaconesses. 29:13 Permissions and Forbidden actions of Deaconesses. 29:45 Women behind The Iconostasis. 30:09 The Empress behind the altar. 31:29 Women lighting candles in the altar. 31:51 Deaconesses helped women. 32:14 Strict Qualifications for Who could become a Deaconess - 16 years old at minimum - Vow of Chastity 33:06 - Many Deaconesses were Wealthy, Well-Educated Widows. 33:33 - Under the authority of the local Bishop. 34:15 - Female leadership 34:34 "Well, we can't do without her, because she does this..." 35:07 5th Century Monastic Women 35:41 Calling The Bishop and Deaconesses for Baptisms. 36:14 Matrona 36:29 Susanna. 36:42 Communities of women. 37:06 Institutions of Social Life in The Church. 37:24 Young Adult Group. (YAL). 37:54 Charitable Work. 38:25 The Church kinda invents Charity. 38:45 (Ekonia? Economia?) 39:57 Matthew 25 40:07 - Saint Matrona 40:23 3 Iterations of Saint Matrona. 41:04 Byzantine Historiographical Documents. 41:23 Chalcedonian Christian. 42:06 Nuns dressed in Male Monastic Black Clothing. 42:42 Vocal Opponent of Heresy. 44:02 November 9th Feast Day. 44:46 Flipping the world upside down. The Theotokos. 45:36 St Mary of Egypt. 45:50 St. Matrona. She had a Male Spiritual Child, who became a Monk nextdoor to her monastery. 46:44 Spiritual Father of St. Matrona. 49:45 Fr Basianos. 47:52 Dressing in Black. 48:15 Public Defender of Orthodoxy. 49:15 Abusive Husband. 50:35 Insanity. Rabid, Unreasonable. 50:17 Unlivable Situation. 51:05 Martyrs and Venerable People. 51:30 It's not about checking off specific boxes, "this is what it means to be a holy person." it's accomplishing whatever is God has for that person. 52:24 Young Matrona left her abusive husband to go to live at the Monastery. 53:24 - Christianity's elevation of motherhood + Womens' pursuit of Holiness + Personal Freedom + Avenues for Life outside wife and mother + Inheritance used for Charity 54:50 The Title Theotokos bolstered the cultural status of Maternity. 55:40 Mary The Theotokos, Patron Saint of Constantinople. 56:25 - Coming work 56:38 Publishing in December? 57:08 Projects in the pipeline. 57:26 October 8th, October 2024, Holy Women of Byzantium in Houston Texas. 58:06 Fascinating stuff. Thank you Presbytera Dr. Anysia Metrakos

Отче❤ Целую ваши ноги❤ будьте пожалуйста в Раю❤ Желаю народу Америки Спасения❤ Храни вас Боже!

what was not mentioned was that deaconesses did not receive the laying on of hands, and as far as i can recall the "ordination" of a deaconess was fundamentally different to that of holy orders

Excellent throughout -- especially the ending!!

I want to 🙏🏿❤️

There needs to be more Orthodox seminaries in the United States to help young men get into the priesthood. The majority of them are on the East Coast, which makes it difficult for individuals throughout the entire nation. That means men would have to relocate, some with their families, which is exceptionally demanding and taxing. We should have seminaries on our nation's West Coast, the Midwest, the Deep South, and the Southwest.

Being raised cradle Greek Orthodox, I have seen the decline of men entering the priesthood. The Orthodox churches desperately need young men going to Seminary and becoming Ordained priests; however, it is difficult because many of the Orthodox Churches require you to understand liturgical Greek or whatever language the church falls under unless you belong to an AOC Church, which sadly does not get as high of recognition as the Antiochian, Greek, Serbian, and Russian dioceses do. You have to spend a couple of years learning the native language which can set individuals back considerably. Not many people still speak their native language unless it's in their homes or around small communities; since we are in America (USA), we really should be using English to do The Divine Liturgy, while incorporating bits and pieces of the native language of the people, i.e., Greek, Russian, etc. Secondly, there needs to be more Orthodox seminaries in the United States to help young men get into the priesthood. The majority of them are on the East Coast, which makes it difficult for individuals throughout the entire nation. That means men would have to relocate, some with their families, which is exceptionally demanding and taxing. We should have seminaries on our nation's West Coast, the Midwest, the Deep South, and the Southwest. There are so many Protestant pastors in the United States because many of them don't take the long journey both spiritually, educationally, and vocationally when becoming men of the cloth. Many of them just go and get a degree online that says their pastors and then start preaching at their local non-denominational church. It's a straightforward, easy process, but it creates a lot more accessibility to that type of lifestyle. It is also wrong because a lot of them just interpret the Bible how they feel, which can lead to blasphemies and heresies in their teachings.

Ah yes. Don't do drugs. I've tried to enchant my life, I've done mushrooms and once even ended up in a hospital. Drugs really open you up to whatever thought that appears in your mind. They can make you believe that good and evil are equal. It was a very humbling experience, especially for an atheist. Drugs throw you into a battle that you are not prepared for. People say that it's all about set and setting, but I think in normal circumstances if the spiritual world is not accessible for you, that's because it would freak you out. Drugs may lead you to God, but that's not because they reveal God to you, but because they reveal exactly the opposite. Scary experiences are definitely more healthy than the pleasant ones. If you really enjoy the experience, it may lead you to occultism and pseudo-spirituality without struggle, fasting and sacrifice. Fr. Seraphim Rose's books really helped me work through it. I'm not writing from a perspective of an Orthodox Christian yet, but what drives me close to it is the fear of living without love and of seeing love as equal to hate.

This is for people exploring Orthodoxy. A few points. (Cradle Orthodox here) from the standpoint of a first visit. This is from the Greek tradition, but much of it applies to all flavors of Orthodoxy. Time: The "time" of the Divine Liturgy will be stated on the website or in some other public fashion. There is an earlier service - Orthos / Matins - that has to do with preparing the bread (mostly) for the Communion/Liturgy service, and introduces the particular day of the Orthodox calendar. That earlier service will appear to a newcomer as indistinguishable from the start of the Liturgy. It will blend in, but an experienced person will hear and see the familiar start of the Liturgy. So, come a little early and take it in. Entry: Most Orthodox churches have an entryway called the Narthex (Vestibule) where you can collect yourself before you enter the main part - the Nave. There in the Narthex parishioners can purchase a candle and light a candle at a candle stand with an icon. You won't do that. There will be one or more parishioners - likely parish council members - that will take the money for the candles or donations or "dues", and should welcome newcomers, Orthodox or otherwise. Feel free to introduce yourself. You might be asked to fill out a card with info that the priest at the end of the service might announce to the Faithful. When you are ready, enter the Nave. Icons: The word means image, but has a deeper meaning to the Faithful. Icons are prayerfully "written" not painted. They are reverenced, and not worshipped. There IS a difference. Observe but do not attempt to kiss an icon - would be meaningless. Nave: This is the central part of the church where the Faithful are. Enter the Nave and take a place - spot or pew seat - as you wish. Like any other place of gathering, some spots may be favorites of the "regulars", so be willing to move slightly here or there. Other than for weddings and funerals, there is no reserve seating, and no paid pews. Pews: For Orthodox churches with pews, the parishioners will sit, then stand, and sit again, over and over, and may kneel. Do what is comfortable to you. I recommend you stand when the parishioners stand, but feel free not to - but you'll get a better view of things if you do. Probably do not kneel, but rather sit respectfully. Structure: The Liturgy is broadly divided into the Liturgy of the Word - up to include the Gospel reading - and Liturgy of the Faithful - up to and including the Holy Communion. Then a short dismissal service. They all blend together. Depending on your background you may recognize the Nicaean Creed and the Lord's Prayer. These may be recited in two or more languages depending on the parish. As you experience Orthodoxy, you will see that many phrases and verbal images are repeated. Plan on staying to the end/dismissal, but you may leave at any time. Holy Communion: Holy Communion in an Orthodox Church is for Orthodox Christians. No exceptions. The components are leavened bread and wine with a bit of warm water. It is offered via a spoon. In most cases the dismissal service closely follows Communion. (Some churches have the sermon following Communion.) Usually followed by announcements. Singing: Most Orthodox hymns will be new to you. Even if a church has a choir, parishioners are free to sing. Most who choose to sing will "sub-sing" for most hymns, letting the choir dominate. There can be exceptions - parishioners will vigorously sing, specially during the pre- "Easter" services - "Easter" is called Pascha in Orthodoxy (and in most southern and eastern European countries / Mediterranean basin, even if not predominantly Orthodox) - as well as at Pascha and the Sundays after Pascha until Pentecost. Sign of the Cross: The Orthodox frequently cross themselves. Don't do it without instruction. The Orthodox start with head, then torso, right shoulder, and then left shoulder. Fingers in a certain way - not open. Passing the Tray(s). While many Orthodox churches have transitioned to a pledge method for fundraising or rely on tithing for normal church expenses, typically one or more trays will be passed each Sunday before the dismissal service. As a visitor, there is no obligation or expectation for you to make a contribution. Just pass the trays to the next person or an usher. Antidoron: In Greek Orthodox churches and perhaps others, the priest will hand out blessed bread to parishioners as they come up after the service. You may take this as you wish. You are not committing yourself in any way. The bread is called "antidoron", from anti - instead of, and doron - the gifts. It is bread that was NOT used for the Communion bread. The bread is simply made and is quite tasty for what it is. If you decline, simply say you are a visitor learning about Orthodoxy. No harm, no foul. Cross kissing: Instead of antidoron, some Orthodox churches' priests will have a large hand cross which the parishioners will come up and kiss / reverence. Don't do that - an empty gesture without background. Just follow folks out to where they exit. Coffee/reception: Most Orthodox churches will have a coffee hour after the services. Most do NOT have a meal. They likely have alternatives to coffee. These are usually free. Some might have pastries or dessert for sale. Welcoming: Most Orthodox churches have a formal means to welcome visitors. Especially in metropolitan areas in the US. If you are not greeted, it is likely you who does not want to be welcomed. Granted, there are exceptions. If you truly do not feel welcome, then seek another experience. It is not the norm. Other services: In conjunction with the Divine Liturgy, there may be other smaller services added in / appended. Usually these are totally separated after the dismissal, but some may be integrated in, especially if a Bishop is present. There are two that are common. The first is a memorial service for a departed Faithful - Orthodoxy prays for the departed. Here there may be a tray of (dry) boiled wheat that has been decorated with powdered sugar, almonds, currants, and parsley - that symbolizes the soul of the departed. This is distributed to the attendees. The other common service - less so - is a thanksgiving service called the Artoklasia (breaking of bread) - Five Loaves. Special wheat loaves are baked, are blessed in a short service then cut and distributed to the attendees. Relax and let it come to you, but be open.

I just started attending a local Orthodox temple here and began Catechumens two weeks ago. I love learning more and more about Orthodoxy every day. Our church is growing very fast over here too. There's definitely a revival happening here where I live.

I am a protestant studying faith as presented in the Word. I wanted a different perspective than my own without leaving the Christian system of beliefs. I have found that this is not so different than the protestant perspective. Thank you for your insights. Much love. Also nice map in the background.

I was raised catholic and have been away from the church for 25 years. I see that we are in the midst of a vicious spiritual battle. I hope to join my local Eastern Orthodox Church soon.

I've experienced 'Welsh Christianity' and it's as much dead bones in whited sepulchres as the rest.

The Holy American Empire is Protestant not Orthodox.