Does Eastern Orthodoxy have a "Protestant Problem"?

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Pardon my ignorance.

Are the Orthodox interested in evangelizing other cultures?

My uninformed thought process being that if there is not much exposure then the opportunity for a run in with other Christian groups is minimal.

But my knowledge of Eastern Orthodoxy is very limited and the little I’ve seen in my area it seems to heavily favor their own ethnic background over a more, for lack of a better word, universal background. Again, my apologies for my lack of knowledge.

I am always looking for good reading so please, those Orthodox posters here feel free to PM material :).

Thanks,

Jose
There is a long history of evangelizing among the Orthodox, like with both Catholics and Protestants there have been periods when there wasn’t much of it, but it always recovers.

I recommend reading about St. Innocent of Alaska, an Orthodox missionary who eventually became Metropolitan of Moscow.
 
Pardon my ignorance.

Are the Orthodox interested in evangelizing other cultures?
Always.

History has not been kind to the Orthodox, being as they were under attack thoughout history and generally land-locked, but they survived and gave up many martyrs for the glory of God.
 
I expected this thread to be about former protestant converts to Orthodoxy who are making it too protestant.
 
I expected this thread to be about former protestant converts to Orthodoxy who are making it too protestant.
There is no such thing. They would have been thrown out of Orthodoxy. Perhaps it is why Orthodoxy is so small. There are no compromises.
 
There is no such thing. They would have been thrown out of Orthodoxy. Perhaps it is why Orthodoxy is so small. There are no compromises.
They may not be influencing the liturgy, but it seems like the group ideology of Orthodox Christians in America is becoming more similar to evangelical Protestantism, having a more favorable view of literal interpretations of the creation account and a more unfavorable view of theistic evolution because converts bring these views from their previous traditions. However this has also arisen due to the influence of figures such as Seraphim Rose.
 
Thanks for your response: dzheremi, Nine_Two and Hesychios.

Also, dzheremi, I appreciate the links.

So much to read, so little time 😊

In Him,

Jose
 
They may not be influencing the liturgy, but it seems like the group ideology of Orthodox Christians in America is becoming more similar to evangelical Protestantism, having a more favorable view of literal interpretations of the creation account and a more unfavorable view of theistic evolution because converts bring these views from their previous traditions. However this has also arisen due to the influence of figures such as Seraphim Rose.
I don’t know how many Orthodox christians you are familiar with, but the kind I know (the real life kind), believe in none of that. The converts from Evangelicalism in my experience are in fact the least likely to try and read the bible literally, as they are trying to dissociate themselves from their evangelical roots. I have never spoken to any priests who advocate a literal reading of the bible, even the ones who are Protestant converts.
 
They may not be influencing the liturgy, but it seems like the group ideology of Orthodox Christians in America is becoming more similar to evangelical Protestantism, having a more favorable view of literal interpretations of the creation account and a more unfavorable view of theistic evolution because converts bring these views from their previous traditions. However this has also arisen due to the influence of figures such as Seraphim Rose.
Hmmm, I should ask the astrophysicist who goes to my old parish about that. 😉

But no really, when I was taking my catechumenal classes, our priest (who had been part of the Evangelical Orthodox movement) did specify that he didn’t believe in evolution, but he very specifically stated that the church doesn’t have an official position on the matter. Outside of that one instance, it isn’t a subject that anyone seems to care much about on a theological level.
 
They may not be influencing the liturgy, but it seems like the group ideology of Orthodox Christians in America is becoming more similar to evangelical Protestantism, having a more favorable view of literal interpretations of the creation account and a more unfavorable view of theistic evolution because converts bring these views from their previous traditions. However this has also arisen due to the influence of figures such as Seraphim Rose.
Read this wonderful blog by OCA Archpriest Fr. Lawrence Farley: frlawrencefarley.blogspot.ca/2012/06/evolution-or-creation-science.html

It doesn’t seem to me that he is pushing for a creationist point of view.
 
One problem is the loss of the newer generations as they begin to view themselves as American rather than of their parents cultural heritage. It tends to work this way (using Greeks as a random example):

1st Generation: Is born in Greece, a native Greek speaker, and moves to America and learns English as a second language. Helps to found or attends a Greek Orthodox church, insists on predominately Greek as the liturgical language, and emphasizes Greek culture. Views being Orthodox as synonomous with being Greek.

2nd Generation: Is born in America, a native English speaker, but taught Greek in the home and at church as well. Is raised Greek Orthodox and encouraged to find a Greek spouse. Identifies himself as both Greek and American, favors a balanced use of each as liturgical languages, and enjoys both American and Greek culture. Views being Orthodox as his family tradition, but is not judgemental toward other Christian faiths.

3rd Generation: Is born American, a native English speaker, and only knows some words and phrases in Greek. Is raised Greek Orthodox, but finding his own religious path is tolerated as long as he remains Christian, and is encouraged to just marry a good woman. Enjoys hearing a bit of Greek but favors mostly English as the liturgical language, and considers himself American with Greek heritage. Views being Orthodox as comfortable since it was how was raised, but is open minded to other faiths, and would attend services with his spouse if she weren’t Orthodox.

From here on in succeeding generations he may convert to another faith after college, chose his spouse’s faith, or lose his beliefs all together. He may also resent his grandparents, or possibly still parents, insistence on attending a Greek Orthodox church since he doesn’t view himself as Greek, and seek a church that’s more mainstream for American culture, again often with a spouse.
This sounds a lot like the premises I hear in favor of a universally accepted American Orthodox Church.
 
This sounds a lot like the premises I hear in favor of a universally accepted American Orthodox Church.
Surely a good idea: it would strike a blow against the widespread view of Eastern Orthodoxy as stereotypically bound up with ethnic loyalties–Greek, Russian, Ukrainian, Arab (Antiochian).
 
That has been the issue for those coming to the States as long as I can remember. Nothing makes one group stand out from the rest. That is wishful thinking. Educate the children to your way of Christian life, and at some point when they become adults they will have the values. ethical-morals, teaching etc. How the world effects them will differ from one to another.
 
Surely a good idea: it would strike a blow against the widespread view of Eastern Orthodoxy as stereotypically bound up with ethnic loyalties–Greek, Russian, Ukrainian, Arab (Antiochian).
We are moving in that direction, but the laity coming out from the old country (wherever that may be) tend to identify strongly with their home nationality and cluster in neighborhoods together and build parishes in the same way they build neighborhoods.

From the outside, potential visitors and inquirers are not going to know if a parish community has acculturated to Americana or still has an immigrant sense about itself. These most have, but one wouldn’t know that without going in.

It would be nice if they removed the nationality from the parish signs, and simply identified the liturgical tradition with non-national terms.

Chambesy.
 
I was greatly impressed with the beauty of a Russian Orthodox service. Didn’t like standing for 90 minutes though. LOL Guess I’m lazy.
 
I was greatly impressed with the beauty of a Russian Orthodox service. Didn’t like standing for 90 minutes though. LOL Guess I’m lazy.
The Greeks have learned a certain fondness for pews, but it changes the experience.
 
It would be nice if they removed the nationality from the parish signs, and simply identified the liturgical tradition with non-national terms.
Hasn’t really helped the Copts, though that’s probably because “Copt” is a national identifier, one question removed.

Non-Copt: What is “Coptic Orthodox”?

Copt: “Coptic” means Egyptian…

😃

Then people like me have to explain that we’re not pretending to take on the Egyptian nationality…as if I’d even want it! (sorry, Egypt…it’s not you; it’s your Islamism.) Of course, then when you open mission parishes like St. Maurice and St. Verena in Canada, some people complain…no matter what you do, someone will always be unhappy. 🤷
 
There is an attempt to have one American Orthodox church in the OCA, Orthodox church in America.

They were granted autocephally (sp) by Moso, cw back in the 70s, and now they are the only independent of foreign control church in America. But this has not been easy.

For one thing the heresy of phyletism keeps raising it’s head, and some other jurisdictions do not recognise the autocepephally.

Their is the fact that some of the foriegn jursidictions need the money sent back.

And the attempt of the Patriarch of Constantinople (Istanbul) to be a kind of Orthodox pope, with all Orthodox under his omophorium .

Given the present state of Istanbul, under Turkish Moslem rule does not make that a practical solution.

It is a mess, esp given all the human jealousy and pride from our fallen state.

I honestly don’t know the solution, but I pray.
 
Surely a good idea: it would strike a blow against the widespread view of Eastern Orthodoxy as stereotypically bound up with ethnic loyalties–Greek, Russian, Ukrainian, Arab (Antiochian).
Honestly, as a black woman, that is one of the reasons why I stayed away from Eastern Orthodox churches on my spiritual christian quest: those churches seemed more cultural to me and I don’t think I would have felt welcomed as an outsider.

The Catholic faith isn’t like that. That’s why I love it so! 🙂
 
Honestly, as a black woman, that is one of the reasons why I stayed away from Eastern Orthodox churches on my spiritual christian quest: those churches seemed more cultural to me and I don’t think I would have felt welcomed as an outsider.

The Catholic faith isn’t like that. That’s why I love it so! 🙂
Not all Orthodox churches are that way. For example the Antiochian parish I belong to has only one arab family, and one copt. The rest including me are converted from Protestant faiths, some main-line and some fundamentist in back ground. Our priest was originally Episcopal, our deacon was Lutheran married to a baptist. There are also ex church of Christ members including myself origianlly.

Where you might have trouble is with some of the greeks, who do seem to be more interested in hellenism than religion. But that is only some greeks, not the majority.
 
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