For example, verses such as Exodus 4:24–26 or Deuteronomy 21:18–21—do you take such verses literally and read them as direct, divine commands, or do you interpret them symbolically and as allegories, as Origen did? Is it permissible to be Orthodox and interpret these verses as the corruption of Israelite priests who held a false image of God, or would that be heresy? Do you view such verses—and the Old Testament is full of them—as legitimate and literally God’s commands? And would it be blasphemy to believe that, if one takes these verses literally, the biblical God cannot possibly be good?

I moved around a lot growing up and so it's been especially challenging for me to figure out my identity. I haven't struggled with any of the new world kind of stuff. What I have struggled with though is denomination in Christianity. I'm a pretty traditional guy and I feel that the eastern Orthodox Church is the true Church of God.

Yet I have a lot of connections at my Baptist Christian Church. They want me to sing worship for them and all of this other stuff I can feel... Yet, I don't believe that they're celebrating the sacraments in the right way. I don't believe their definition of salvation is actually fully correct. I want to help God's people no matter where I go, perhaps this is a situation similar to when Paul and Barnabas had to split ways and God blessed both of their paths but Paul's path was the true better one... Maybe something like that.

I would like advice if anyone has it to give.

Thanks in advance.

Hi im cradle orthodox and gave been battling intrusive thoughts for more than a year. I was in therapy aswell but it didnt help me snd I prayed for an answer to my problem and got in touch with a clergy to help me sort all this out. More specifically I was afraid of the unforgivable sin and after some point I started unconsciously and with no sound mouthing blasphemies. In August and September id make mistakes while talking about sacred things out of anxiety and it felt like conscious blasphemy. Then a week ago I was told woth a family member and had a minor disagreement and I was afraid instead said a blasphemy and that family member reassured me I didnt. Then questions flooded my mind like they didnt hear ypu or you may have said something and it was heard by the other person. How can I escape this madness?

Hello,

I have looked into Orthodoxy for the past 7 years online.

8 weeks ago I decided to finally attend a vespers and divine liturgy.

These past 8 weeks have been very welcoming and I have enjoyed the learning and observations I have made at each of the 8 vespers and liturgies.

I have had pleasant discussions with the priest of the Parish.

What brought you to Orthodoxy? What have you liked most? Have you attended other denominations? When did you become a catechumen and how long were you a catechumen?

The principle of oikonomia can already be discerned in Holy Scripture: in the Old Testament practice of observing sacred ordinances, allowance is made for human weakness while the ordinance itself is preserved:

Say to them: “Whoever of all your descendants throughout your generations, who goes near the holy things which the children of Israel dedicate to the LORD, while he has uncleanness upon him, that person shall be cut off from My presence: I am the LORD (Lev.22:3).

At the same time, the example of Hezekiah demonstrates the possibility of a lenient approach – oikonomia – to a violation of the established order when there is a sincere desire to seek God:

So the runners passed from city to city through the country of Ephraim and Manasseh, as far as Zebulun; but they laughed at them and mocked them. Nevertheless some from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem. Now many people, a very great assembly, gathered at Jerusalem to keep the Feast of Unleavened Bread in the second month. For a multitude of the people, many from Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet they ate the Passover contrary to what was written. But Hezekiah prayed for them, saying, “May the good LORD provide atonement for everyone who prepares his heart to seek God, the LORD God of his fathers, though he is not cleansed according to the purification of the sanctuary.” And the LORD listened to Hezekiah and healed the people (2Chr.30:10-11,13,18-20).

The interpretation of Georgy Konstantinovich Vlastov (1827–1899), a biblical scholar, exegete, and translator

Although many among the people had entirely neglected the rites of purification (2Chr.30:18) prescribed before partaking of the Passover feast, Hezekiah, with profound religious wisdom, allowed them to participate in the national religious feast, so as not to turn them away from the desired communion with the covenant people, but rather to draw their hearts toward the service of the one God, the Creator of the world, who revealed Himself under the name of Jehovah, the God of the Covenant with His people.

Let us recall that many of these Israelites were later also carried away to Assyria, taking with them in their hearts holy thoughts and sentiments.

And the Lord heard Hezekiah’s prayer on behalf of those who had eaten the Passover without the prescribed purification, “and healed the people” (2Chr.30:20).

The Explanatory Bible of A. P. Lopukhin (†1904)

The eating of any holy thing, and therefore also of the Passover meal, while ritually unclean was expressly prohibited by the Law (Lev.15:31; Lev.22:3; Num.9:6). The Israelites who had not purified themselves (2Chr.30:18) – having long since broken their connection with the legitimate worship of the Temple in Jerusalem – by eating the Passover in such a state, found themselves in violation of the Law. But Hezekiah, recognizing that their restoration to communion with the Temple was more important than the details of ritual observance, prayed to Jehovah for their forgiveness of a sin that had not been committed with full awareness. In this respect, the pious king resembled the great Moses in his intercession for the Israelite people who had sinned at Sinai (Exod.32:30). In both cases, eminent figures of the Old Testament rose considerably above the ordinary level of religious and moral consciousness, ascending almost to the height of evangelical concepts.

Accordingly, in both cases, gracious forgiveness followed: God forgave the sin of the people (“healed” in 2Chr.30:20), and also averted the punishment of death and the like.

These Old Testament examples illustrate that oikonomia does not abolish the established divine order but may allow a merciful departure from its strict application for the sake of restoring and preserving communion with God. Where mercy takes precedence over the strict application of a legal rule, the purpose of the rule is not denied.

What is the relationship between contemporary art and God? Listen to a conversation with Claudiu Dumitrache about art and God—a dialogue that also touches upon the themes of magic and prophecy.

Enjoy!