Sergey Bobylev/TASS
The New Traditionalism
Converts to Orthodoxy
as an Ocean of Possibility
Beyond "God Can't"
The language of “God Can’t” has been powerful for many post-conservative evangelicals processing trauma and wrestling with the problem of evil. But it often functions within a particular cultural and theological register—one that may feel alien or even simplistic to those drawn to the beauty, mystery, and metaphysical depth of Catholicism and Orthodoxy. The rising “new traditionalism,” with its love of sacraments, liturgy, hierarchy, and continuity, finds strength not merely in reactionary dogmatism, but in a spiritual hunger for rootedness, transcendence, and a cosmic vision of order and meaning.
To speak into that space, the open and relational movement—especially process theology—must find deeper wells.
Rather than focusing primarily on what God can’t do, it might reframe the conversation around what God is doing: how divine power is at work in vulnerability, beauty, persuasion, and creativity—not as lack, but as an alternative mode of strength. Process thought has resources for this, drawing from Plato, Plotinus, Christian mysticism, and the metaphysical richness found in traditions like Eastern Orthodoxy. Its affirmation of beauty, cosmic order, liturgical rhythm, and the sacredness of every moment can resonate with those drawn to tradition—not as a rejection of modernity, but as a recovery of the cosmic.
Process theology needs a “high church” expression: one that values tradition, aesthetics, sacramentality, and mystery. One that can speak to Augustine and Dionysius as well as to trauma-informed deconstruction. A theology that reimagines divine power in a richer metaphysical key—one that echoes the liturgy of the cosmos.
Without this deeper articulation, the open and relational movement risks remaining a subculture for the disenchanted, rather than a vision expansive enough to meet the deepest longings of our time.
To speak into that space, the open and relational movement—especially process theology—must find deeper wells.
Rather than focusing primarily on what God can’t do, it might reframe the conversation around what God is doing: how divine power is at work in vulnerability, beauty, persuasion, and creativity—not as lack, but as an alternative mode of strength. Process thought has resources for this, drawing from Plato, Plotinus, Christian mysticism, and the metaphysical richness found in traditions like Eastern Orthodoxy. Its affirmation of beauty, cosmic order, liturgical rhythm, and the sacredness of every moment can resonate with those drawn to tradition—not as a rejection of modernity, but as a recovery of the cosmic.
Process theology needs a “high church” expression: one that values tradition, aesthetics, sacramentality, and mystery. One that can speak to Augustine and Dionysius as well as to trauma-informed deconstruction. A theology that reimagines divine power in a richer metaphysical key—one that echoes the liturgy of the cosmos.
Without this deeper articulation, the open and relational movement risks remaining a subculture for the disenchanted, rather than a vision expansive enough to meet the deepest longings of our time.
Beyond Stale Secularism
In Process and Reality, Whitehead speaks of different kinds of "greatness" to which civilizations may be drawn: the greatness of stability and order, and the greatness of rebellion. Moralists may have much to say about the virtues or vices of these respective tendencies, but Whitehead insists that both must be recognized:
"In each of these instances, there are elements which compel admiration. There is a greatness in the lives of those who build up religious systems, a greatness in action, in idea and in self-subordination, embodied in instance after instance through centuries of growth. There is a greatness in the rebels who destroy such systems: they are the Titans who storm heaven, armed with passionate sincerity. It may be that the revolt is the mere assertion by youth of its right to its proper brilliance, to that final good of immediate joy. Philosophy may not neglect the multifariousness of the world—the fairies dance, and Christ is nailed to the cross."
— Process and Reality, pp. 337–338
If you are a secular-minded liberal, you may instinctively identify with the greatness of rebellion. You may see yourself and those of like mind as resisting overly structured, patriarchal forms of religion—traditions that, in your view, stifle creativity, personal authenticity, and inclusive community. You may see conservatives as clinging to the past, bound by institutions and systems that no longer serve a just or open future.
And yet, in our time there is a growing sense among many—including people between the ages of 18 and 35—that what once, to some, felt like a healthy liberal rebellion has become thin: culturally stale, emotionally shallow, and spiritually adrift. These are the new traditionalists. They are rebelling, too—against what they perceive as a culture of fragmentation: the pornography, the consumerism, the self-indulgence, the radical individualism, and the absence of a moral or spiritual center. They are turning toward forms of order and tradition too easily dismissed by secular liberals, seeing in them not oppression but possibility: a depth of meaning, a rootedness, and a sense of communal integrity that make flourishing possible.
The new traditionalists would not identify with the word "new." They are tradition-reclaimers, and what is valuable for them is not the newness of tradition, but the ancient wisdom, for forgotten wisdom, that has been lost to modernity.
Typically, religious liberals will criticize the new traditionalists as being out of sync with the call of the future—clinging to outdated structures rather than opening themselves to what is emergent, inclusive, and liberating. Those who criticize may be secular atheists or also liberal or, as they prefer, "progressive" Protestants and Catholics.
But from the perspective of the new traditionalists, it is the liberals who are out of sync. They believe the future calls not for perpetual novelty untethered from the past, but for a return—a return to tradition, not as a suffocation of creativity, but as an ocean of possibility. For them, tradition is not the enemy of progress but its deepest resource: a reservoir of wisdom, moral clarity, and communal grounding from which fresh life can emerge.
The tradition-reclaimers take several forms today. Some are drawn to traditionalist expressions of Roman Catholicism—such as the Latin Mass and the writings of early Church Fathers—seeking in them a theological rigor and sense of the sacred they feel modern Catholicism has lost. Others find refuge in High Church Anglicanism or confessional Lutheranism, attracted by their liturgical beauty and historical continuity. Still others are embracing Orthodox Judaism or exploring Islamic traditions with renewed seriousness, drawn to their moral clarity, ritual discipline, and community coherence. Across these expressions, there is a shared search for rootedness, a desire to be part of something enduring and not entirely of one’s own making.
Another example of this broader trend is the growing interest in Russian Orthodoxy among some young Americans, who see in it a depth, seriousness, and sacramental vision lacking in the secular West. This movement is not simply nostalgic; it is a form of rebellion against the perceived chaos of postmodern liberalism. For these new traditionalists, Orthodox liturgy, ascetic practice, and theological rootedness offer a way of re-centering life. Their voices can be heard in various forums, including a BBC documentary podcast linked below, which explores this unexpected cultural turn.
Make no mistake: some aspects of the new traditionalism, perhaps especially in the Russian Orthodox form, will be problematic for the more liberally minded—its patriarchal assumptions, for example, its rejection of homosexuality and gender diversity. These elements can feel regressive and exclusionary, especially to those committed to equity, pluralism, and the evolving recognition of human identity.
However, other aspects will be readily understandable and even appreciable. The longing for rootedness, for deep community, for moral seriousness, and for spiritual practices that resist the pull of consumerism—these are yearnings not limited to any one political or theological camp. They reflect a hunger for meaning and coherence in a fragmented world, and a desire for conditions that might support a flourishing of life: healthy families, social stability, ritual, shared values, and multigenerational care. They invite a more generous listening: not necessarily agreement, but a willingness to recognize the sincerity and depth of the longing that animates the turn toward tradition. And, importantly, they invite a recognition that tradition itself—or rather, traditions themselves—can be oceans of possibility: not static systems of the past, but dynamic inheritances capable of nurturing creative futures.
A prediction: The New Traditionalism will likely grow—among the young and, perhaps, the old—in ways both healthy and unhealthy. In both cases, it represents an understandable rebellion against an over-individualized secularism that, for many, has grown self-indulgent, shallow, pornographic, fragmentary, and stale. The challenge for the liberally minded will be to reclaim tradition as well—not as a relic to resist, but as an ocean of possibility: a living inheritance capable of grounding novelty, nurturing community, and deepening the search for meaning.
The deeper task, then, is not to abandon tradition, but to wrestle with it, reinterpret it, and allow it to breathe anew in the present. For the liberally minded, this may mean recovering liturgical beauty, reclaiming ancestral wisdom, or honoring forms of life that stretch beyond the merely personal and individual. In doing so, they may discover what many of the new traditionalists have already sensed: that the future may not lie in rootless freedom, but in rooted becoming.
"In each of these instances, there are elements which compel admiration. There is a greatness in the lives of those who build up religious systems, a greatness in action, in idea and in self-subordination, embodied in instance after instance through centuries of growth. There is a greatness in the rebels who destroy such systems: they are the Titans who storm heaven, armed with passionate sincerity. It may be that the revolt is the mere assertion by youth of its right to its proper brilliance, to that final good of immediate joy. Philosophy may not neglect the multifariousness of the world—the fairies dance, and Christ is nailed to the cross."
— Process and Reality, pp. 337–338
If you are a secular-minded liberal, you may instinctively identify with the greatness of rebellion. You may see yourself and those of like mind as resisting overly structured, patriarchal forms of religion—traditions that, in your view, stifle creativity, personal authenticity, and inclusive community. You may see conservatives as clinging to the past, bound by institutions and systems that no longer serve a just or open future.
And yet, in our time there is a growing sense among many—including people between the ages of 18 and 35—that what once, to some, felt like a healthy liberal rebellion has become thin: culturally stale, emotionally shallow, and spiritually adrift. These are the new traditionalists. They are rebelling, too—against what they perceive as a culture of fragmentation: the pornography, the consumerism, the self-indulgence, the radical individualism, and the absence of a moral or spiritual center. They are turning toward forms of order and tradition too easily dismissed by secular liberals, seeing in them not oppression but possibility: a depth of meaning, a rootedness, and a sense of communal integrity that make flourishing possible.
The new traditionalists would not identify with the word "new." They are tradition-reclaimers, and what is valuable for them is not the newness of tradition, but the ancient wisdom, for forgotten wisdom, that has been lost to modernity.
Typically, religious liberals will criticize the new traditionalists as being out of sync with the call of the future—clinging to outdated structures rather than opening themselves to what is emergent, inclusive, and liberating. Those who criticize may be secular atheists or also liberal or, as they prefer, "progressive" Protestants and Catholics.
But from the perspective of the new traditionalists, it is the liberals who are out of sync. They believe the future calls not for perpetual novelty untethered from the past, but for a return—a return to tradition, not as a suffocation of creativity, but as an ocean of possibility. For them, tradition is not the enemy of progress but its deepest resource: a reservoir of wisdom, moral clarity, and communal grounding from which fresh life can emerge.
The tradition-reclaimers take several forms today. Some are drawn to traditionalist expressions of Roman Catholicism—such as the Latin Mass and the writings of early Church Fathers—seeking in them a theological rigor and sense of the sacred they feel modern Catholicism has lost. Others find refuge in High Church Anglicanism or confessional Lutheranism, attracted by their liturgical beauty and historical continuity. Still others are embracing Orthodox Judaism or exploring Islamic traditions with renewed seriousness, drawn to their moral clarity, ritual discipline, and community coherence. Across these expressions, there is a shared search for rootedness, a desire to be part of something enduring and not entirely of one’s own making.
Another example of this broader trend is the growing interest in Russian Orthodoxy among some young Americans, who see in it a depth, seriousness, and sacramental vision lacking in the secular West. This movement is not simply nostalgic; it is a form of rebellion against the perceived chaos of postmodern liberalism. For these new traditionalists, Orthodox liturgy, ascetic practice, and theological rootedness offer a way of re-centering life. Their voices can be heard in various forums, including a BBC documentary podcast linked below, which explores this unexpected cultural turn.
Make no mistake: some aspects of the new traditionalism, perhaps especially in the Russian Orthodox form, will be problematic for the more liberally minded—its patriarchal assumptions, for example, its rejection of homosexuality and gender diversity. These elements can feel regressive and exclusionary, especially to those committed to equity, pluralism, and the evolving recognition of human identity.
However, other aspects will be readily understandable and even appreciable. The longing for rootedness, for deep community, for moral seriousness, and for spiritual practices that resist the pull of consumerism—these are yearnings not limited to any one political or theological camp. They reflect a hunger for meaning and coherence in a fragmented world, and a desire for conditions that might support a flourishing of life: healthy families, social stability, ritual, shared values, and multigenerational care. They invite a more generous listening: not necessarily agreement, but a willingness to recognize the sincerity and depth of the longing that animates the turn toward tradition. And, importantly, they invite a recognition that tradition itself—or rather, traditions themselves—can be oceans of possibility: not static systems of the past, but dynamic inheritances capable of nurturing creative futures.
A prediction: The New Traditionalism will likely grow—among the young and, perhaps, the old—in ways both healthy and unhealthy. In both cases, it represents an understandable rebellion against an over-individualized secularism that, for many, has grown self-indulgent, shallow, pornographic, fragmentary, and stale. The challenge for the liberally minded will be to reclaim tradition as well—not as a relic to resist, but as an ocean of possibility: a living inheritance capable of grounding novelty, nurturing community, and deepening the search for meaning.
The deeper task, then, is not to abandon tradition, but to wrestle with it, reinterpret it, and allow it to breathe anew in the present. For the liberally minded, this may mean recovering liturgical beauty, reclaiming ancestral wisdom, or honoring forms of life that stretch beyond the merely personal and individual. In doing so, they may discover what many of the new traditionalists have already sensed: that the future may not lie in rootless freedom, but in rooted becoming.
Appalachian Orthodoxy:
The Power of Beauty
Joel and Martha: American Converts
to Russian Orthodoxy
Imagine Joel and Martha, recent converts to Russian Orthodoxy living in West Virginia. They feel completely alienated from Western modernity: its individualism, its self-centeredness, its neglect of community, its lawlessness, and what they took to be its rejection of divine authority. They also feel that American foreign policy has been totally co-opted by wealthy elites who want to rule the world in the name of "liberal democracy," but who really want to preserve their wealth. They find hope in a tradition that, to their minds, is much more rooted in life's true purposes, which are to serve God and live lovingly with one another and the earth. They look to Russian religion and politics for answers to Western secularism and the loss of traditional family values. When they hear that the dissident Alexei Navalny's funeral took place on March 1, 2024, at the Mother of God Quench My Sorrows Church in Moscow, they are glad. They understand why he, formerly an atheist, felt drawn to the Church. They, too, are drawn. Contrary to Navalny, they have some sympathy for Putin's Russia. Still, they admire Navalny. They are still thinking about how to reconcile Putin's Russia with their own Orthodox beliefs. "Is it authoritative in a good sense or authoritarian in a bad sense," I ask. They say they're not sure, and still thinking about it.
Joel and Martha are comfortable with traditional, patriarchal gender roles. They know that many Americans will find this crazy. Still, Martha doesn't seem to mind. She has a strong role in family life and runs a small business as well. Joel says that most of their decisions are mutual. Politically, they are neither Democrat nor Republican and are revolted by the way that both parties operate. They think America is on its last legs and that, in time, its imperial rule will be history. They love their American friends, but they think the end of American imperialism is a good thing. They don't think America should rule the world. They think it should cooperate with other nations and learn from them, including Russia. When I ask them what draws them to Russian Orthodoxy, they offer fourteen reasons.
Most of my friends, who think of themselves as "progressives," will react quite negatively to the last five: critique of liberal democracy, a preference for monarchy, return to traditional values, an emphasis on divine sovereignty, and a reclamation of patriarchy. My sense, however, is that open and relational (process) philosophers and theologians might appreciate many among the first nine, especially the critique of atomized and self-centered individualism and the affirmation of a world filled with beauty and purpose.
Indeed, open and relational (process) theologians might even appreciate their idea of God as King, although the language may be a little off-putting. I ask Joel and Martha what they mean: "Does this mean that God dominates the world as a controlling power? Does this mean that God is a mean-spirited dictator?" They say No. They say that, for them, the sovereignty of the divine King is love, not power. "What makes God sovereign is that, no matter what happens on earth, no matter how terrible, love wins." Where does this victory happen, I ask. They say that it happens in heaven. I am reminded of Whitehead's idea that everything that happens on earth becomes part of heaven, transformed into love, and these energies are then recycled back to earth as lures for love and creativity. "Is this what you mean by sovereignty," I ask them. They weren't sure and said they wanted to think about it.
Joel and Martha are comfortable with traditional, patriarchal gender roles. They know that many Americans will find this crazy. Still, Martha doesn't seem to mind. She has a strong role in family life and runs a small business as well. Joel says that most of their decisions are mutual. Politically, they are neither Democrat nor Republican and are revolted by the way that both parties operate. They think America is on its last legs and that, in time, its imperial rule will be history. They love their American friends, but they think the end of American imperialism is a good thing. They don't think America should rule the world. They think it should cooperate with other nations and learn from them, including Russia. When I ask them what draws them to Russian Orthodoxy, they offer fourteen reasons.
Most of my friends, who think of themselves as "progressives," will react quite negatively to the last five: critique of liberal democracy, a preference for monarchy, return to traditional values, an emphasis on divine sovereignty, and a reclamation of patriarchy. My sense, however, is that open and relational (process) philosophers and theologians might appreciate many among the first nine, especially the critique of atomized and self-centered individualism and the affirmation of a world filled with beauty and purpose.
Indeed, open and relational (process) theologians might even appreciate their idea of God as King, although the language may be a little off-putting. I ask Joel and Martha what they mean: "Does this mean that God dominates the world as a controlling power? Does this mean that God is a mean-spirited dictator?" They say No. They say that, for them, the sovereignty of the divine King is love, not power. "What makes God sovereign is that, no matter what happens on earth, no matter how terrible, love wins." Where does this victory happen, I ask. They say that it happens in heaven. I am reminded of Whitehead's idea that everything that happens on earth becomes part of heaven, transformed into love, and these energies are then recycled back to earth as lures for love and creativity. "Is this what you mean by sovereignty," I ask them. They weren't sure and said they wanted to think about it.
- The Sacred Side of Life: Desire for a re-enchanted world infused with mystery and a sense of the sacred.
- Tradition: Desire for a recovery of tradition. Note: This can take two quite distinct forms: (1) shallow traditionalism, as happens in America with the “Make America Great Again” movement, which is a return to the 1950s, or (2) deep traditionalism, as in the perennial philosophy movement, which is a return to the timeless wisdom of classical Hinduism, Sufism, and Russian Orthodoxy.
- Liturgy and Ritual: Desire to reclaim a liturgical view of the world, where rituals are means of making contact with the sacred.
- Beauty: Understanding that the universe is not simply a shuffling of matter in motion but a dance in the presence of the divine, with the natural world participating in different archetypes of beauty residing in heaven.
- Rejecting Isolated Individualism: Critiquing the idea that the individual is the arbiter of all values.
- Living for the Common Good: Desire to live in and serve the common good.
- Beyond Consumerism: Desire to move past consumerism, with its emphasis on appearance, affluence, and marketable achievement as what makes for “success” in life.
- Living with a Sense of Purpose: Recognizing the need for individuals to live with a sense of purpose, rooted in a deeper understanding of their place in the world and their responsibility towards others, driven by principles that transcend individual desires and encompass the greater good of society.
- Order and Stability: A desire for order and stability.
- Rejecting “Liberal Democracy” Rejecting "liberal democracy" when grounded in the worship of the individual at the expense of social well-being and the common good.
- Monarchical Governance: Belief that a strong ruler, a monarch, can help conservative Christianity and politics work together, Make America holy.
- Traditional Morality: A return to traditional morality, including traditional gender roles. Emphasis on social, sexual purity.
- Patriarchy: A return to patriarchal family life and governance.
- Divine Sovereignty: A sense that God is sovereign over all: God the King.
Jonathan Pageau
Envisioning a Civilization Worth Restoring
Jonathan Pageau (French: [paʒo]; born 30 June 1975)[1] is a French-Canadian icon carver, YouTuber and public speaker on symbolism, religion and Eastern Orthodox Christianity. He is the editor of the Orthodox Arts Journal, the host of the Symbolic World blog and podcast and founder of Symbolic World Press.
He has been seen as an advocate for a symbolic approach to the world, as well as to the Holy Scriptures.[15] His concept of the "symbolic world" holds that all of reality should be understood as a series of interlocking patterns which embody meaning. He argues that humans are innately religious, noting the practice of kneeling that has come with 21st century social activism. And that a religious view of the world, as embodied in the writings of the Church Fathers such as Saint Maximus the Confessor, is just as complex, structured, and comprehensive as any worldview founded on science.
Pageau believes his role as an artist is to explore “the symbolic patterns that underlie our experience of the world.” He believes the world is intrinsically symbolic and is best navigated by the use of symbols. (Wikipedia)
He has been seen as an advocate for a symbolic approach to the world, as well as to the Holy Scriptures.[15] His concept of the "symbolic world" holds that all of reality should be understood as a series of interlocking patterns which embody meaning. He argues that humans are innately religious, noting the practice of kneeling that has come with 21st century social activism. And that a religious view of the world, as embodied in the writings of the Church Fathers such as Saint Maximus the Confessor, is just as complex, structured, and comprehensive as any worldview founded on science.
Pageau believes his role as an artist is to explore “the symbolic patterns that underlie our experience of the world.” He believes the world is intrinsically symbolic and is best navigated by the use of symbols. (Wikipedia)
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Russia's Church in Texas
A BBC Podcast
He was raised a Protestant and once worked as a roofer, but now serves as a priest in the Russian Orthodox Church Outside Russia (ROCOR) in Georgetown, Texas, an offshoot of the mother church in Moscow. ROCOR, a global network with headquarters in New York, has recently been expanding across parts of the US - mainly as a result of people converting from other faiths.
Back in Texas...my fellow converts and I are turning our backs on instant gratification and American consumerism. We’re thinking of things long term—like traditions, love for your family, love for your community, love for neighbors. I think that Orthodoxy fits us well—especially in Texas.”
Some - in America and other countries - see Russia as the last bastion of true Christianity.
During the Sunday liturgy at Father Moses's church, I am struck by the number of men in their twenties and thirties praying and crossing themselves at the back of the nave, and how this religion - with traditions dating back to the 4th century AD - seems to attract young men uneasy with life in modern America.
Software engineer Theodore tells me he had a dream job and a wife he adored, but he felt empty inside, as if there was a hole in his heart. He believes society has been "very harsh" on men and is constantly telling them they are in the wrong. He complains that men are criticised for wanting to be the breadwinner and support a stay-at-home wife.
Professor Scott Kenworthy, who studies the history and thought of Eastern Orthodox Christianity - particularly in modern Russia - says his OCA parish in Cincinnati "is absolutely bursting at the seams".
Interviews with Sarah Riccardi-Swartz
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Rebel with a Cause
The Counterflow Podcast is a weekly show featuring discussions and interviews with people who are outside of and critical toward mainstream liberal and conservative politics. Counterflow challenges the conventional narratives sold to us as truth. The show features thinkers from all backgrounds, who do not fit into the narrow framework of fashionable opinion. The show addresses cultural, spiritual and lifestyle issues as well as philosophy and geo-politics. Host Buck Johnson (formerly of the Death To Tyrants Podcast) is a musician, firefighter and Orthodox Christian and has always had an interest and drive to go one way while everyone else runs the other direction.
Resources
Global and U.S. Orthodox Christianity: Trends and Demographics
Pew Research Center’s Report: This comprehensive study details the global distribution of Orthodox Christians, highlighting that while Orthodoxy remains concentrated in Europe, there is a notable presence in the U.S., where about 0.5% of adults identify as Orthodox. The report also discusses variations in religious observance across different regions. pewresearch.org
Orthodoxy in America: History and Identity
Orthodox Christian Laity (OCL): Nicholas Chapman’s presentation, "Orthodoxy in America – an Interconnected and Shared History," delves into the diverse origins of American Orthodoxy, emphasizing the shared experiences that transcend ethnic lines. ocl.org+3orthodoxhistory.org+3orthodoxhistory.org+3
Orthodox Church in America (OCA) Archives: The OCA provides a historical overview of Orthodox Christianity in North America, tracing its roots from Russian missionary efforts in Alaska to the establishment of various ethnic parishes across the continent. hawaiipublicradio.org+3oca.org+3research.library.mun.ca+3
Navigating Modernity: Tradition Meets Contemporary Issues
Public Orthodoxy Blog: Hosted by Fordham University, this platform offers diverse perspectives on how Orthodox Christianity engages with modern societal issues, including discussions on race, gender, and technology. publicorthodoxy.org+1publicorthodoxy.org+1
Homiletic & Pastoral Review: The article "Orthodox Christians and the Modern Church" explores the evolving relationship between Orthodox and Catholic traditions, especially in the context of post-Vatican II dialogues. hprweb.com
Converts and Cultural Shifts in U.S. Orthodoxy
New York Post Feature: An increasing number of young men in the U.S. are converting to Orthodox Christianity, drawn by its traditional liturgy and perceived stability amidst modern cultural shifts. nypost.com+1chron.com+1
Vox Analysis: This piece examines the political and cultural implications of conversions to Orthodoxy and Catholicism among young conservatives, highlighting tensions between convert zeal and established traditions. vox.com
Contemporary Developments and Community Growth
Houston Chronicle Report: The Annunciation Greek Orthodox Cathedral in Houston has undergone significant expansion to accommodate a growing congregation, reflecting a broader resurgence of Orthodox Christianity in the region. chron.com
Academic Thesis on Evangelism and Identity: This scholarly work explores how the Orthodox Church in America navigates its identity and evangelistic efforts within the diverse religious landscape of North America. cdr.lib.unc.edu
Pew Research Center’s Report: This comprehensive study details the global distribution of Orthodox Christians, highlighting that while Orthodoxy remains concentrated in Europe, there is a notable presence in the U.S., where about 0.5% of adults identify as Orthodox. The report also discusses variations in religious observance across different regions. pewresearch.org
Orthodoxy in America: History and Identity
Orthodox Christian Laity (OCL): Nicholas Chapman’s presentation, "Orthodoxy in America – an Interconnected and Shared History," delves into the diverse origins of American Orthodoxy, emphasizing the shared experiences that transcend ethnic lines. ocl.org+3orthodoxhistory.org+3orthodoxhistory.org+3
Orthodox Church in America (OCA) Archives: The OCA provides a historical overview of Orthodox Christianity in North America, tracing its roots from Russian missionary efforts in Alaska to the establishment of various ethnic parishes across the continent. hawaiipublicradio.org+3oca.org+3research.library.mun.ca+3
Navigating Modernity: Tradition Meets Contemporary Issues
Public Orthodoxy Blog: Hosted by Fordham University, this platform offers diverse perspectives on how Orthodox Christianity engages with modern societal issues, including discussions on race, gender, and technology. publicorthodoxy.org+1publicorthodoxy.org+1
Homiletic & Pastoral Review: The article "Orthodox Christians and the Modern Church" explores the evolving relationship between Orthodox and Catholic traditions, especially in the context of post-Vatican II dialogues. hprweb.com
Converts and Cultural Shifts in U.S. Orthodoxy
New York Post Feature: An increasing number of young men in the U.S. are converting to Orthodox Christianity, drawn by its traditional liturgy and perceived stability amidst modern cultural shifts. nypost.com+1chron.com+1
Vox Analysis: This piece examines the political and cultural implications of conversions to Orthodoxy and Catholicism among young conservatives, highlighting tensions between convert zeal and established traditions. vox.com
Contemporary Developments and Community Growth
Houston Chronicle Report: The Annunciation Greek Orthodox Cathedral in Houston has undergone significant expansion to accommodate a growing congregation, reflecting a broader resurgence of Orthodox Christianity in the region. chron.com
Academic Thesis on Evangelism and Identity: This scholarly work explores how the Orthodox Church in America navigates its identity and evangelistic efforts within the diverse religious landscape of North America. cdr.lib.unc.edu