Dating and Orthodoxy | A Russian Orthodox Church Website
Page 1 of 2 - Orthodox perspective on dating - posted in The Christian's relationship to the world: Please forgive me if I am posting this topic in. The Orthodox Christian, in traditional view, canonical regulations on divorce ( Marriage: An Orthodox Perspective by John Meyendorff, St. Vladimirs the name of the priest who performed the wedding, and the date and place of the wedding. The Orthodox Church continues to base its calculations for the date of Pascha In view of the fact that both the Julian and Gregorian modes of.
Have divorces ever been higher? Has there ever been so much adultery outside of marriage? Forget marriage, the life of singles has been destroyed by this dating methodology as well. And even an atheist can look around at the world today and say that this model of dating is not a very very good one. There has to be a better way to do it.
Saint George Greek Orthodox Church
Stick with the Wonder Years ways, stick with the Saved by the bell way. So before you follow that road, look at the destination. Is that where I want to be? Is that the end that I want to have in my life? There has to be a better way. There has to be a higher standard. There has to be something better than this nonsense that we see around us. And the good news is…that there is.
The bible does have principles on relationships and especially marital relationships that we can extract out to see how this dating model should go. But do you know the hardest thing to believe? Is that God has a better plan, not for you but for ME. That God does have better. We talk about a better path because we want a better destination. So, back to our idea, how do I find The One? All the needs that you have in life will be supported by his riches. The bank can pay all my debts really really easy.
Dating non-Orthodox Christians | A Russian Orthodox Church Website
You want to know what causes problems in marriage? One of the two partners has taken their eyes off God. This promise says that God will supply all your needs, but when there are problems in marriage it usually happens where I meet the other person, I love the other person, the other person is perfect, the other person is the best, the other person is this or that and then the honeymoon finishes and then real life hits.
Your spouse is very very important, but they can at best be number two. Look at the following verse and I want you to think…. Can you say this to your spouse? No human being can give this to you, only Jesus can. Your spouse is not supposed to meet your needs, you know what your spouse is? Your spouse is the icing on the cake.
Said another way, pursuing marriage more than pursuing God is idolatry. It has become marriage. It can also be that way in marriage if you hold your spouse higher than God.
There are people I know who cannot live without a relationship, or pursuit of a relationship. They have to be either in a relationship or pursuing one.
And as soon as that one finishes they have to get another one. Let me say it in another way…. Now all of you hopeless romantics are probably going to start throwing things at me right now….
Love is not enough for marriage! How can he say that? That was back in the 80s… This is what TV teaches, and this is what music teaches and this is garbage. This is why marriages stink. If there is a problem, can there be an exception in certain cases? If so, with whom would I need to discuss this?
Answer In the Orthodox Church it is not permitted for an Orthodox Christian to be married to an individual who has not been baptized, regardless of whether they are of the Jewish, Muslim, Buddhist, or other faith. While there is generally no exception to this rule, especially in the USA, you may wish to discuss your particular circumstance with your parish priest, who can offer specific guidance tailored to your individual situation.
Thank you very much for your timely reply. Especially against the Jewish people from whom all Christianity is derived.
The practice of the Church is not a matter of discrimination any more than the practice of the Jewish faith, which only permits practicing Jews to celebrate their bar mitzvah, or the practice of the Buddhist faith, which allows only practicing Buddhists to enter Buddhist monastic orders, are cases of discrimination.
Pre-Marital Sexual Relations — St. Andrew Greek orthodox Church
It is a matter of sacramentology, as well as common sense. Simply put, one who has not entered the life of the Church through Baptism, Chrismation, and the Eucharist—and who as such does not acknowledge Jesus Christ as his or her Lord, God and Savior—would reduce the Sacrament of Holy Matrimony to pure external form or ritual since he or she, by not acknowledging Jesus Christ, cannot properly seal his or her marriage in Him.
In other words, marriage in Jesus Christ presumes that one accepts Him and believes in Him. Why would an individual who does not accept Christ want to seal his or her marriage in Christ? A non-baptized individual who truly desires to partake of the Sacrament of Holy Matrimony in the Orthodox Church should do so out of a desire to seal all he or she does in Jesus Christ.
It is inconceivable that one would pledge their love to another person in the name and presence of a God he or she does not believe in. If the Orthodox Church forces its members to marry outside the church, will it recognize the marriage? This question is most intriguing because the Orthodox Church recognizes civil divorces. The Orthodox Church never forces its members to marry outside the Church. Thus, the Council of Nicaea sought to link the principles for determining the date of Pascha to the norms for calculating Passover during our Lord's lifetime.
Despite the intervention of Nicaea, certain differences in the technicalities of regulating the date of Pascha remained even thereafter.
This resulted occasionally in local variations until, by the 6th century, a more secure mode of calculation based on astronomical data was universally accepted. This was an alternative to calculating Pascha by the Passover and consisted in the creation of so-called "paschal cycles.
Orthodox perspective on dating
Depending upon the number of years in the cycle, the full moon occurred on the same day of the year as at the beginning of the cycle with some exceptions.
The more accurate the cycle, the less frequent were the exceptions. In the East, a year cycle was eventually adopted, whereas in the West an year cycle. The use of two different paschal cycles inevitably gave way to differences between the Eastern and Western Churches regarding the observance of Pascha. A further cause for these differences was the adoption by the Western Church of the Gregorian Calendar in the 16th century.
This took place in order to adjust the discrepancy by then observed between the paschal cycle approach to calculating Pascha and the available astronomical data. The Orthodox Church continues to base its calculations for the date of Pascha on the Julian Calendar, which was in use at the time of the First Ecumenical Council. As such, it does not take into account the number of days, which have since then accrued due to the progressive loss of time in this calendar.
Practically speaking, this means that Pascha may not be celebrated before April 3, which was March 21, the date of the vernal equinox, at the time of the First Ecumenical Council.
In other words, a difference of 13 days exists between the accepted date for the vernal equinox then and now. Consequently, it is the combination of these variables which accounts for the different dates of Pascha observed by the Orthodox Church and other Christian Churches.
Specifically with regard to this year's date of Pascha, the following observations are made. The invariable date of the vernal equinox is taken to be April 3 March 21 on the Julian Calendar. Pascha must therefore be observed on the Sunday following the full moon which comes after that date.
According to the year Paschal cycle, the first full moon which comes after April 3 this year is on May 1 April 18 on the Julian Calendar - the day assigned to the Jewish Passover as calculated originally. In reality, this full moon falls on April 27, a discrepancy left uncorrected in the paschal cycle. As already stated, the provision of the First Ecumenical Council calls for Pascha to be observed on the Sunday following the first full moon after the vernal equinox.