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“[…] the Church considers that there are two paths upon which one can trod in the journey toward salvation: the married life or that of the monastic. Contrary to what many may believe, these two paths are very similar, with many of the same spiritual responsibilities; the difference being, aside from that noted by St. John, that the monastic path is much narrower since the monastic life takes the precepts that govern the life of those in the world to a more stringent observance…”

“Thus is the woman called by God to the very highest virtue: self-sacrificing love. This is a special way in which she bears the image of God: for as the woman suffers and even risks death for the sake of her children, so did Christ suffer and die to save His creation. Even in her humility and obedience does she bear the image of Christ, Who, though equal to the Father in essence, was subject and obedient to Him, even to death on the Cross. Thus, in a way she never expected, is the woman’s proud desire purified and fulfilled: she becomes like God. And, bearing Christ’s likeness in humility and suffering, she will bear it also in resurrection and glory. In the end, if she follows truly the path which Christ opened to her by His incarnation and sacrifice, the “likeness” itself will be transfigured and transcended: she will be deified, made one with God in close yet unconfused union, as iron placed in fire becomes one with the fire, yet remains itself.”

“But what does humility really mean? The derivation of the word "humble" is the Latin "humus," meaning "soil," and herein lies a most apt metaphor for understanding what is most basic to humility. The humble feel themselves equal to the soil upon which they walk and from which they are made. They cannot be lowered, for they are already low. But this lowliness in no way means servility; it means purity and godliness. Satan's great fall came from his inordinate pride, which rendered him impure. For us, each time that we let pride get the better of us, we have similarly soiled ourselves. This is the nature of our lowliness: not servility, but a purity shared with the soil, by which we paradoxically remain unsoiled (by pride).”

As Archbishop Christodoulos of Athens and All Greece once said:

“To be a priest’s wife is to accept the following: blessing (eulogia), sacrifice (thysia), service (diakonia), and responsibility (euthyne).”

A priest’s wife should be the Christian role model for all women. This is an important point for each and every presbytera to remember throughout the remainder of their lives and in ministry to the Church.

The wife of a priest is known as “Presbytera,” “Khouria,” “Matushka,” and “Preoteasa.” Other Orthodox languages have similar titles. The title of presbytera can be found among many ancient Christian writings, and the fact that there is a title, points to a role and an honor that surrounds that role…

Abbess Arsenia (1833-1905) came from a notable family of the Don region. At the age of seventeen, Anna Mikhailova entered the Ust-Medvedits Monastery of her own accord. The monastery reached its highest peak in the 40 years of her abbacy, from 1864 until her repose on August 3, 1905.

Gerontissa Macrina was the abbess of the Monastery of Panagia Hodigitria near the city of Volos, a spiritual child of Elder Joseph the Hesychast († 1959) and Elder Ephraim of Philotheou and Arizona. Gerontissa led monasteries founded with the blessing of Elder Joseph the Hesychast for more than thirty years, from 1963 to 1995. She acquired numerous spiritual gifts and was blessed with high spiritual states.

Early Christian writers viewed the veil or head-covering as a spiritual armor, and this spiritual armor, this veiling of Orthodox women, has its origins in apostolic times, patristic writings, and the iconography of the Church... It is a form of Liturgical Vesting for women within the Orthodox Church.