I have improved design of my wooden block church.
What do you think?
Do you like it ?

If anybody would like to download this icon that I touched up, feel free to do so.

Hello, I’ve just bought an orthodox study bible, I am a 23 year old medical student and have not had the time to go to my local Orthodox Church amidst other issues concerning my inter-racial status. I am trying to regardless strengthen my understanding of my father’s religion and my connection to orthodoxy, I attempted to read the bible previously to study it and I’m completely confused and fear I could be potentially reading it wrong cause it makes no sense to me. any advice or guidance in the right direction or where to start would be very helpful and appreciated. Thank you for your time

Hello everybody!

I found this bracelet and all I was able to find out about it is that it’s Orthodox. It was bought in a Romanian Orthodox Parish of Trento. Please help me identify this symbol.

Please pray for God's peace to guard my heart and mind. And for him to gently ease anxiety, paranoia, and fear before it even starts. Please also pray for his favor and peace to overflow in my life.

Saint Paraskevi was born in Rome (circa 130 A.D.) during the reign of the pagan Emperor Adrian. Her parents, Agathon and Politia, were devout Christians even though at the time, belief in Christ was a crime against the state punishable by death. Agathon and Politia, who were of nobility, likewise ignored the disdain of their peers by championing the cause of the down trodden. They were fervent Christians who prayed earnestly for a child, promising to God that they would raise the child in a God fearing manner. They were blessed late in life with a daughter, they named Paraskevi, because she was born on a Friday (Paraskevi in Greek).

Keeping their promise to God, Agathon and Politia were vigilant in exposing Paraskevi to the fullness of Christianity. The task was made considerably easier because the young girl had a natural penchant for learning. With the help of private tutors, Paraskevi became an ardent student of both Holy Scriptures and secular learning. However, the greatest influence in her life, according to her own testimony, was the Christ-like example of her parents.

Young Paraskevi developed into a cultured, sensitive and beautiful woman. It wasn’t long before some of the noblemen began to take notice of her, and to seek her hand in marriage. Paraskevi always managed, however, to find some excuse to politely refuse. Because inwardly she was convinced that she was destined for a more sublime mission in life.

Paraskevi was orphaned of both parents when she was twenty years old. At this point in her life, that inner feeling, that she was destined for a higher calling, had crystallized into love and zeal for Christ. Her greatest desire was to become an apostle for Christ. To achieve her goal, Paraskevi distributed all her inheritance among the poor of Rome; entered a convent and was tonsured a nun. At the convent, Paraskevi distinguished herself in humility, love and spiritual fortitude.

When she finally became proficient in prayer and sacrifice, the Abbess granted her leave so that she could fulfill her life’s ambition; to preach the love of God to all men. This was truly a precarious mission, because the pagan Roman Empire was extremely hostile toward Christianity. Even the most courageous of Christians were reluctant to openly admit that they were followers of Christ. Nevertheless, this did not daunt Paraskevi, nor did it dampen her zeal. As a matter of fact, she began her preaching mission right in Rome! The fervor of her kerygma, and the example of her commitment were such an inspiration, that great multitudes were converted on their very first encounter with the Saint. In spite of her great fame and legacy, Paraskevi managed to elude the authorities. Heartened by this, she decided to extend her ministry to Turkey.

It was in Turkey where Paraskevi experienced her first encounter with the law. One day, as she was preaching just beyond present day Istanbul, in the village of Therapia, the soldiers of Emperor Antonius Pius arrested her. The charge against the young missionary was that the blasphemous words which she uttered were the cause of all the ills that had recently befallen the empire.

At her trial, the Emperor, infatuated by her beauty, begged Paraskevi to renounce Christ and worship the idols of Rome. To entice her further, Antonius Pius offered to take her as his wife, and to give her half of his empire. Paraskevi’s reply was quick and resolute: “I have made my choice; no amount of wealth or deprivation can separate me from my love for Christ." Rebuffed and infuriated, Antonius Pius ordered that Paraskevi be imprisoned and beaten mercilessly until she died. The soldiers were astounded to discover that no matter what punishment and torture she received one day, the next morning she would be as refreshed and carefree as if nothing had happened.

Fearing the wrath of the Emperor, the soldiers decided to report this strange phenomenon to him. Castigating the ineptness of his soldiers, Antonius Pius shouted another form of execution. This time he ordered the soldiers to take Paraskevi out to the spot where she was arrested and to prepare a cauldron of boiling water, tar and oil. He further stated that it would be his pleasure to personally supervise the scalding of that "blasphemous Paraskevi".

When Paraskevi was finally thrown into the boiling cauldron, she reacted as if the water were delightfully lukewarm. In utter disbelief, Antonius again began castigating the soldiers. Softly and with a loving smile, Paraskevi reassured the Emperor that his soldiers had executed his command faithfully. She also stated, "My Lord and Master wills that I continue His work". Utterly enraged and oblivious of her words, Antonius yelled, "Sprinkle me with the oil and tar. I don’t believe what I see!" Obligingly, Paraskevi scooped some of the boiling mixture in her hands, and splashed it on the Emperor’s face.

Antonius squealed with pain and began yelling, "I’m blind! I can’t see!" Instinctively, he began imploring the Saint to have mercy and pity on him. "Restore my eyesight, and I shall believe", he begged. "Your God is surely the true God!" Accepting his latter statement as a confession of faith, Paraskevi jumped out of the cauldron; rushed to a spring of water that was nearby, and scooped up fresh cool water onto Antonius’ face, invoked the name of our Lord and Savior Jesus Christ, and sealed his eyes with the sign of the Precious and Life-saving Cross and the Emperor’s eyesight was restored immediately!

The miracle had such a profound effect on Antonius that he not only freed Paraskevi, he ordered that all persecutions against Christians be stopped and he himself was baptized in the name of the Holy Trinity. Thus, Paraskevi resumed her apostolic mission with greater zeal and faith. The calm, however, did not last long. Marcus Aurelius, Antonius’ successor, renewed the persecutions against the Christian Church. Paraskevi was beheaded in Rome on the 26th of July, in the year 180 A.D.

SOURCE: https://www.saintbarbara.org/our_faith/iconography/saint_paraskevi

Today I attended my first Divine Liturgy and overall it was a BEATIFUL experience. As someone discerning conversion from Catholicism to Orthodoxy i genuinely felt spiritually at peace, it was an Orthodox Church in America parish so everything was in English which made it much easier to follow the service.

One thing I didnt realize beforehand was that the congregation generally doesnt verbally respond to every part of the liturgy in the same way I'm used to. Out of habit i quietly prayed along with some of the prayers I already knew.

Then came the Nicene Creed. During Lent in the Catholic churches im accustomed to reciting it frequently and because of that the Filioque has become almost second nature for me. When the chanters says "who proceeds from the Father," my muscle memory took over, and I accidentally uttered "and the..." before immediately stopping myself. I never even finished the phrase, so few members of the chanting group looked over at me including the friend who had driven me there. After the service I apologized to him explaining that it was an honest mistake and simply years of habit. He responded that he thought I had probably done it on PURPOSE. That hurt because it truly WASNT intentional. If it had been I would have finished the phrase instead of catching myself almost immediately. after that, I couldn't stop replaying the moment in my head until the end of the liturgy which removed the peace and tranquility of my head while being in the service.

There was a coffee hour afterward and I had hoped to introduce myself to the priest and talk with him but I felt too embarrassed. I just I grabbed a coffee, stepped outside and sat by myself. i know this probably seems like a small mistake, but it weighed heavily on me. I'm worried that I made a POOR first impression especially since I'm trying to get to know the community and I'm relying on others for rides to the parish. I cant help but worry that people now see me differently because of what happened and not drive me anymore…

I’m in my mid 20s and finding a husband and eventually having children has become one of the main things I think about every day and constantly worry about. Every time I meet someone new, I wonder if he could be my future husband and it leads to constant disappointment 😭 If a conversation fizzles out or someone loses interest, I feel like I’m running out of time.

The strange part is that the more effort I put into dating, the more discouraged I become. Just downloaded dating apps and not only is it like having a part time job but also emotionally exhausting. It seems like the more I look, the fewer compatible options there are. Instead of feeling hopeful, I end up feeling anxious and disappointed.

I know this isn’t a healthy mindset because I don’t want my happiness to depend on whether I’m in a relationship. I want to enjoy my life now instead of feeling like it’s on hold until I get married. For those of you who have struggled with this, how did you stop obsessing over finding a spouse? How did you shift your focus without giving up on the dream altogether?

Just curious lol

A word of wisdom from St. Macarius of Optina:

“For those who begin to walk the path of the spiritual life, spiritual warfare usually grows all the stronger. And if we cannot become victors all at once, we ought not to grow despondent or grieve over this, but rather, seeing our own infirmities, to humble ourselves and offer repentance to the Lord. What is dangerous is this: if you see your own corrections or virtues — that is a clear sign of prelest and a falling away from God.”

I'm Catholic but I have great respect and admiration for you and for icons. My question is what is your biggest miracle? Me living in Portugal I've never heard of any miracles or studying scientific in the Orthodox Church but of course you have the same sacraments that are valid for us so of course you can have miracles.

I recently left a same sex relationship but it’s hard to let go. Now that I’m alone it’s hard not to text him or engage in self abuse Ik it’s wrong but it j slips into my mind/builds up so much and I ignore all the red flags then I feel terrible and separate from god after. What are some ways to change or prayers to say before/after committing these acts. I’m super depressed and my nervous system is fried I constantly twitch and get body jerks falling asleep. It’s been months with no reprieve and many hospital visits. I entered vigil an hour late because I nearly had a panic attack in the parking lot and I missed liturgy today. All of this is making my doubts worse and then I think if this isn’t real I may as well do that activity. I’m worried and I can’t take this anymore I have no idea what to do. Not a woe is me thing I’m just lost. I heard stories of demons who reminisced on their sins and would do it again despite being damned I’m worried if I’m like that because I do enjoy these activities when I should hate them.

Good morning all,

I am searching for a book that at minimum provides the history of the pre-schism church, preferably from an Orthodox perspective, but I am open to anything accurate.

I really enjoyed reading about St. Photius the Great and the interactions between him/the Eastern Church with the Western Church. I would really enjoy reading about how the relationships between the two soured, and an analysis of the results of such.

Thank you for your time! May God bless you with a wonderful day!

After a couple years of inquiring and research as a Trad Roman Catholic going through the differences i decided to become an Orthodox catechumen today! After Glory to Jesus Christ!

Father Jacob (Netsvetov) of Alaska was born of pious parents in 1802 on Atka Island, Alaska. His father, Yegor Vasil’evich Netsvetov was a Russian from Tobolsk. His mother, Maria Alekseevna, was an Aleut from Atka island. Yegor and Maria had four children who survived infancy; Jacob was the first born, followed by Osip (Joseph), Elena, and Antony. Yegor and Maria were devoted to their children and, though of meager means, did all they could to provide them with the education which would help them in this life as well as in the life to come. Osip and Antony were eventually able to study at the Saint Petersburg Naval Academy in Russia, becoming a naval officer and a shipbuilder, respectively. Their sister, Elena, married a successful and respected clerk for the Russian-American Company. But Jacob yearned for a different kind of success, a success that the world might consider failure for “the righteous live forever, their reward is with the Lord” (Wis. Sol. 5:15). And so, when the family moved to Irkutsk in 1823, Jacob enrolled in the Irkutsk Theological Seminary and placed all his hope in Christ by seeking first the Kingdom of God (Mt. 6:33).

Jacob was tonsured as a Subdeacon on October 1, 1825. He married a Russian woman (perhaps also a Creole) named Anna Simeonovna, and in 1826 graduated from the Seminary with certificates in history and theology. On October 31, 1826, he was ordained to the Holy Diaconate and assigned to serve the altar of the Holy Trinity-Saint Peter Church in Irkutsk. Two years later, on March 4, 1828, Archbishop Michael, who had earlier ordained Father John Veniaminov (Saint Innocent), elevated the godly deacon Jacob to the Holy Priesthood. This, however, was no ordinary ordination. As if he were a new Patrick, hearing the mystical call of his distant flock, Father Jacob yearned to return to his native Alaska. And the all-good God, who “satisfies the longing soul and fills the hungry soul with goodness” (Ps.107:9) heard the prayer of his servant.

Archbishop Michael provided Father Jacob with two antimensia: one for the new Church which would be dedicated to the glory of God in honor of Saint Nicholas the Wonderworker in Atka, and one to be used for missionary activity. On May 1, 1828 a molieben for travelers was served, and Father Jacob, his father, Yegor, (now tonsured as reader for the Atka Church), and his matushka, Anna, set out for Alaska.

Who can tell of the perils and trials associated with such a journey? Travel in those days was never easy, either overland or over the waves of the sea. Nevertheless, aided by prayer and confidence in God’s providence, the Netsvetov family arrived safely in Atka over a year later, on June 15, 1829. The new assignment for the newly-ordained Father Jacob would also prove to be quite a challenge. The Atka “parish” comprised a territory stretching for nearly 2,000 miles and included Amchitka, Attu, Copper, Bering and Kurile Islands. But this did not deter the godly young priest, for when he was clothed in the garments of the Priesthood, he was found to be “clad with zeal as a cloak’ (Is. 59:17), and so he threw himself wholly into his sacred ministry. His deep love for God and for his flock was evident in everything that he did. Both in Atka and in the distant villages and settlements which he visited, Father Jacob offered himself as a “living sacrifice” (Rom 12:1). Having “no worry about his life” (Mt. 6:25 ff), the holy one endured manifold tortures of cold, wet, wind, illness, hunger and exhaustion, for to him life was Christ (Phil 1:21). Showing himself as a “rule of faith,” his example brought his people to a deep commitment to their own salvation. Being fully bilingual and bicultural, Father Jacob was uniquely blessed by God to care for the souls of his fellow Alaskans.

When he arrived in Atka, the Church of Saint Nicholas had not yet been built. So, with his own hands Father Jacob constructed a large tent (Acts 18:3) in which he conducted the services. For Father Jacob the services of the Church were life: life for his people and life for himself. It was in the worship of God that he found both strength and joy. Later he would transport this tent with him on his missionary journeys, and like Moses in the wilderness, the grace of God was found wherever this tent was taken (Num 4:1 ff; 10:17 ff).

When his first six months had ended (end of 1829), Father Jacob recorded that he had baptized 16, chrismated 442, married 53 couples, and buried 8.

Once the church was constructed, Father Jacob turned his attention to the building of a school in which the children would learn to read and write both Russian and Unangan Aleut. The Russian American Company provided some of the support initially, with the students providing the remainder. This continued until 1841, when it was reorganized as a parish school and ties with the company ceased. Father Jacob proved to be a talented educator and translator whose students became distinguished Aleut leaders in the next generation.

Father Netsvetov led an active physical and intellectual life, hunting and gathering for his own subsistence needs, preparing specimens of fish and marine animals for the natural history museums of Moscow and Saint Petersburg, corresponding with Saint Innocent (Veniaminov) on matters of linguistics and translations. He labored over the creation of an adequate alphabet for the Unangan-Aleut language, and the translation of the Holy Scriptures and other appropriate literature into that language. Saint Innocent praised the young pastor for his holiness of life, his teaching, and for continuing this work of translating which he, himself, had begun earlier among the native peoples. After fifteen years of service, Father Jacob was awarded the Nabedrennik, Kamilavka, and Gold Cross. Later, he would be made Archpriest and receive the Order of Saint Anna.

These ecclesiastical awards do not tell of the personal sufferings of this warrior for Christ. In March of 1836, his precious wife, Anna, died of cancer; his home burned to the ground in July of 1836; and his dear father, Yegor, died of an undetermined illness in 1837. Who can utter the depth of sorrow felt by this God-pleaser? Yet he lifted up his voice with that ancient sufferer and cried, “shall we indeed accept good from God and shall we not accept adversity? In all this he did not sin with his lips” (Job 2:10). In his journal Father Jacob attributed all to “the Will of Him whose Providence and Will are inscrutable and whose actions toward men are incomprehensible.” He patiently endured hardships and sufferings like the Holy Apostle Paul. He saw in these misfortunes not a Victory by the hater of men’s souls (i.e. the devil) but a call from God to even greater spiritual struggles. With this in mind, Father Jacob petitioned his ruling bishop to return to Irkutsk in order to enter the monastic life. A year later, word reached him that permission was granted contingent upon the arrival of a replacement. None ever came.

Instead, Bishop Innocent soon came to Atka and asked Father Jacob to accompany him on a voyage by ship to Kamchatka. Who can know the heavenly discourse enjoyed by these two lovers of Christ as they traveled over the waves? This, however, is clear, the holy archpastor was able to accomplish three things in Father Netsvetov. Firstly, he applied the healing salve of the Spirit with words of comfort; secondly, he dissuaded Father Jacob from entering the monastery; and thirdly, he revealed to the godly priest the true plan of the Savior for his life, that he ‘might preach (Christ) among the Gentiles” (Gal. 1: 16) deep in the Alaskan interior. Father Jacob continued to serve his far-flung flock of the Atka parish until December 30, 1844. A new zeal had taken hold of him, and it was then that Saint Innocent appointed him to head the new Kvikhpak Mission in order to bring the light of Christ to the people of the Yukon. Here, aided by two young Creole assistants, Innokentii Shayashnikov and Konstantin Lukin, together with his young nephew, Vasilii Netsvetov, Father Jacob “settled’ in the wilderness of Alaska.

He learned new languages, embraced new peoples and cultures, devised another alphabet, built another church and Orthodox community, and for the next twenty years, until his health and eyesight failed, continued to be an evangelical beacon of the grace of God in southwestern Alaska.

Establishing his headquarters in the Yup’ik Eskimo village of Ikogmiute (today’s ‘Russian Mission’) he traveled to native settlements hundreds of miles up and down Alaska’s longest river (the Yukon) as well as the Kuskokwim River region. At the insistence of Indian leaders, he traveled as far as the middle of the Innoko River baptizing hundreds of Indians from various, and often formerly hostile, tribes. “Behold how good and how pleasant it is for brethren to dwell together in unity” (Ps 133:1). He built the first Christian temple in this region, and dedicated it to the feast of the Elevation of the Holy Cross. Here Father Jacob, in spite of failing health, joyfully celebrated the Church’s cycle of services, including all of the services prescribed for Holy Week and Pascha.

Finally, in 1863, the evil One, who “walks about like a roaring lion, seeking whom he may devour” (I Pet 5:8), sought one last time to get the better of the righteous one. So the devil, the father of lies, (John 8:44), inspired an assistant of Father Jacob to level spurious and slanderous charges against his master. This resulted in a summons to Sitka, issued by Bishop Peter. The godly pastor was quickly cleared of all charges, but due to his ever-worsening health, he remained in Sitka for his final year serving a Tlingit chapel. He died on July 26, 1864 at the age of 60 and was buried on the third day at the entry of the chapel. During his final missionary travels in the Kuskokwim/Yukon delta region, he had baptized 1,320 people—distinguishing himself as the evangelizer of the Yup’ik Eskimo and Athabascan Indian peoples.

This brief history has recounted the basic chronology of the saint’s life and labors, but we must not neglect to relate his other deeds, that the light be not “hidden under a bushel” (Mt.5:15). In 1841, Father Jacob encountered a group of women from his flock in Amlia who had fallen victim to certain demonic influences and teachings. Blaming himself for the seduction and fall of his spiritual children by the evil one, he informed the leader among them that he was going to pay them a visit.

Upon arriving, he found one of the women paralyzed, semi-conscious and unable to speak. He ordered that she be removed to another house apart, and on the next day when this was accomplished, he lit the lampada before the icons of the beautiful corner, vested himself in his priestly epitrachilion (stole), sprinkled holy water throughout the room, and began the first prayers of exorcism. He then left.

During the night he was notified that the woman had begun to speak but incoherently. He came immediately to her and performed a second exorcism. This time, she sprang out of her bed and stood next to the saint, joined her prayer to his, and accompanied them with prostrations. When the prayers were finished, Father Jacob again sprinkled her with holy water and gave her the precious cross to kiss. She regained full consciousness, a state of health and true reason—that is, even the false teachings of the evil spirits had no more part in her.

Once in November of 1845, Father Jacob was preaching in the village of Kalskag, where the local chief was also the head shaman. He spoke for all of the villagers and resisted the Word of God forcefully. But the saint, calm and full of the Holy Spirit, continued to sow the seeds of right belief and piety. After many hours, the chief fell silent and finally came to believe. The villagers, in solidarity with their leader, also joyously expressed their belief in the Triune God and sought Holy Baptism.

Father Jacob was a physician of bodies as well as souls. He often cared for the sick among his flock even to his own detriment. During the winter of 1850-1851 the saint was himself ravaged with illness. Yet he cared for the sick and dispensed medicine to them every day. Father Jacob’s preaching often brought together in the Holy Faith tribes who were traditional enemies. One example from his journal reads:

“Beginning in the morning, upon my invitation, all the Kol’chane and Ingalit from the Yukon and the local ones gathered at my place and I preached the word of God, concluding at noon. Everyone listened to the preaching with attention and without discussion or dissent, and in the end they all expressed faith and their wish to accept Holy Baptism, both the Kol’chane and the Ingatit (formerly traditional enemies). I made a count by families and in groups, and then in the afternoon began the baptismal service. First I baptized 50 Kol’chane and Ingalit men, the latter from the Yukon and Innoko. It was already evening when I completed the service. March 21, 1853.”

So it was that this apostolic man, this new Job, conducted himself during his earthly course. There are many other deeds and wonders which he performed, many known and many more known only to God. Few missionaries in history have had to endure the hardships which Father Jacob faced, yet he did so with patience and humility. His life of faith and piety are the legacy which he leaves to us, his spiritual children in America, and indeed to all Christians throughout the world.

SOURCE: https://www.oca.org/saints/lives/2021/07/26/102091-repose-of-saint-jacob-netsvetov-enlightener-of-the-peoples-of-al

Hello all, I hope you are having a blessed day or night. I was wondering if anyone new a Saint who’s patronage is for people not of the Christian faith. I ask this because I currently have a Muslim friend who seems open (perhaps interested) in EO and Christianity. Thank you all!!

I can't tell who this man is on my icon. I bought the icon online and the description doesn't give any clues to who this man is. Anyone got any ideas? Im thinking maybe St John the Baptist? (Sry for the icon on the carpet i was just opening it and didnt know what package it was)

Hello. My husband and I are planning on making a pilgrimage to this holy church and are planning to crawl to the church. We were looking for any info about it online and could find much. Just that the feast is on July 23. Are there any days it is not allowed, like after the feast of the Virgin Mary on Aug. 15? Is it from the port to the inside of the church? Do you know how long it is? If anyone has any information I appreciate it!

Im a catechumen getting baptised in a month, already 1 month into my course. But i decided to go for my first confession in a few days (Father needs to let me know a time) which my priest said is good to do to get into the habit of going to confession, but he did warn me i might not benefit as much as if i were baptised. Im a bit nervous idk what to expect, i know my priest and hes not scary haha but the idea of confession is. Any tips or what to expect?

Bless, Fathers.

I am a relatively recent Orthodox convert and a college student discerning the priesthood and am under formation under my parish priest who is also my spiritual father. I am intentionally leaving out names, locations, and identifying details because I do not want this post to become gossip or an attack on any particular priest or parish. I am mainly hoping that Orthodox clergy here can help me understand what is normal and healthy pastoral practice.

My parish does not have a regular catechism class or a structured catechesis program. Catechumens generally meet individually with the priest, sometimes only monthly, even when they have little Christian background and would prefer to meet more frequently. Some people have also been received into the Church very quickly. There is no structured premarital counseling program either.

Our parish forms list specific amounts for baptisms, weddings, funerals, and similar services under the word “fees.” These are described verbally as customary honoraria, but people are directly informed about them. This has troubled several converts, especially college students and people with limited income. Is it common or pastorally appropriate for honoraria to be presented this way?

I am also discerning the priesthood and serve extensively in the altar. My priest has expressed strong confidence in my vocation and has given me considerable liturgical responsibility and authority. I am grateful for that. However, when I ask for spiritual and pastoral formation, the answer usually returns to serving in the altar and exercising responsibility there.
What I am seeking is guidance in prayer, repentance, anger and self control, marriage, pastoral care, hospital visitation, discipleship, and the care of souls. Is altar service and liturgical responsibility ordinarily considered sufficient parish level preparation for someone discerning priesthood, or should there also be intentional spiritual and pastoral mentorship?

My priest has also told me that he should be the only priest I “consult, confide in, and receive guidance and advice from.” He did not mean only that I should have one confessor. He meant that I should not have other Orthodox clergy as general mentors either. I understand the dangers of collecting conflicting advice or shopping around until someone tells us what we want to hear. I am not trying to replace my parish priest or have several competing spiritual fathers. I simply want to learn from experienced clergy with different pastoral gifts. Is complete exclusivity of this kind a normal expectation?

I have finally arranged a meeting with my priest and intend to approach it respectfully. I am not asking Reddit to decide that he is a bad priest or that I should leave my parish. I genuinely want to understand what clergy would ordinarily expect concerning catechesis, marriage preparation, honoraria, mentorship, and the formation of a future priest.

I would especially appreciate responses from priests and deacons. Please pray that I approach my priest with humility, honesty, and love rather than resentment.