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Dating an church orthodox woman

dating an church orthodox woman-19

While Orthodoxy has not accepted the ordination of women, it does laud a woman, the Theotokos, as the one who is “more honorable than the cherubim and more glorious beyond compare than the seraphim” and holds her up as a model for all of God’s People, male and female alike.

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Here are some tips on how to avoid serial dating practices and enjoy a healthy relationship.It does not understand ordination to the priesthood as a matter of justice, equality, political correctness, or human rights.No one, not even males, has the “right” to ordination; even our seminary catalogues state that the awarding of a divinity degree in no way guarantees ordination, as this is within the competency of the hierarchy alone.The goal of this anti-religious stance was to wipe out all religious expression and faith, since religion was seen as “the opium of the people” and an obstacle in the creation of pure socialism.Such would be the situation until the late 20th century.Those who carry out essential ministries without being ordained also stand in the midst of God’s People, for the ministries they pursue in the name of Our Lord also share in His work.

The image of the Church is one in which the entire “laos tou Theou” work and worship together “with one mind” in harmony, upbuilding one another and striving to achieve unity, rather than planting division or focusing undue attention on differences or alleged inequalities.

In my limited experience of this subject I have come across theologians who posit that, while there may be no strictly theological objection to the ordination of women, Holy Tradition has never supported it, and that theological pursuits cannot be considered in isolation from the ongoing life of God’s People known as Tradition.

[It is important here to understand that Holy Tradition must not be confused with traditions (small “t”, and plural) or customs.] I would like to share a story with you to help illustrate: Shortly after the outbreak of the Russian Revolution, the militantly atheistic communist regime passed laws separating Church and state and separating the schools from the Church.

Perhaps the very success of the hordes of faithful grandmothers in their priestly ministry as grass-roots evangelizers is due not only to their faith, but to their understanding of ministry as a gift and a blessing and a calling and a vocation rather than a question of justice and equality, as is heard so often in heterodox circles.

If we truly believe that all that happens within the Body of Christ is directed and inspired by the Holy Spirit, we might well question why calls for the ordination of women only surfaced some 1,950 years after Christ.

While the matter surely warrants thorough study, discussion, and dialogue, especially within cultures such as our own, and while there are certain related questions which indeed beg serious discussion—such as the role of deaconesses in the early Church—care needs to be taken not to create an artificial issue.