Breaking the Silence on Sexuality within the Orthodox Church


Holy Sexual Persons: Conjugal Relations in Orthodox Marriage (David Constantine Wright)

Holy Sexual Persons: Conjugal Relations in Orthodox Marriage

“When did marriage begin? When man sinned. Before that, there was no marriage, not in the present-day sense. It was only after the Fall, after Adam and Eve had been expelled from paradise, that Adam “knew” Eve (Gen 4.1) and thus marriage began.”

(From “Excellent Advice on Marriage”, A Sermon delivered in the Church of St. Nicholas, Trikala, Greece, 17 January, 1971 By Archimandrite Aimilianos of Simonopetra, Mount Athos)

There are some really disturbing ideas about marriage and human sexuality circulating in the Church these days. There’s this one stated above. As well, this next jewel was recently posted over on

Basil in the Hexaemeron says that angels procreate by a process of simple fission, i.e., splitting apart like amoebas. God’s reason for the duality of sexes in humanity, according to Basil was that He forsaw the fall after which humans would not be able to procreate like angels, they (we) were left to procreate like animals.

Or, as one certain poster on the Orthodox-Forum Yahoogroups list wrote,

The Orthodox Fathers tend to teach that Adam and Eve were sexless. In light of these ideas we as Christians involved in the process of returning to heaven should be doing the work of being cleansed from the sexual energies which came with the Fall from Paradise.

Continue reading

Response to Myself by Fr. Robert Arida

Response To Myself

Is the legalization of same sex marriage/union a threat to the Orthodox Church’s stance on matrimony being the sanctified union of one man and one woman? This question is again becoming the focus of many Orthodox Christians in light of the recent passage by the New York State legislature to legalize same sex marriage.

Continue reading

Christos Yannaras: In Praise of Marriage

The monk will never taste the experience (the real event) of sharing his life, his existence. Of sharing with someone else his body, his desire and his instinctive urges, the food that he has won by his labour, whatever sorrows he experiences, whatever joys. The monk will never share his name with anyone, that which ensures participation in the communion of relations. He will never taste any kind of sharing of himself, any “loss” of the “soul” a sharing or “loss” which is, moreover, also self-evident, “natural”, without the slightest possibility of being experienced as a reward for virtue.

Continue reading