¶ … marriage must always precede ordination and whether priests and widowhood may be allowed to remarry after widowhood or divorce was one of the topics of discussion at the revolutionary 1923 Pan-Orthodox Congress, which aimed to produce reform-oriented results that would allow the Orthodox Church to be better adapted to the new realities of the world in the period after World War I.
On both issues, beyond any economic or social arguments, the discussion should always revert back to the Scriptures and to what the Scriptures say about these elements. For example, the Congress agreed that the Scriptures allow for marriage after ordination (or, in fact, that there is nothing in the Scriptures that prohibits that, meaning, by extrapolation and law principle, that whatever is not prohibited, is considered to be in line with the canonical law).
In his initial analysis, Viscuso also makes an important note on why that is: because there is no "doctrine of either sacrament's superiority" (p. xxxvii). Successive doctrines have also not prohibited the marriage after ordination: the tenth canon of the Council of Ankyra, for example, allows this to happen in the case of deacons.
With these arguments in mind, it rather seems that there is almost no discussion of whether marriage after ordination should be accepted or not. The original base of all canonical regulation, the Scriptures, has no adverse say on this topic. It seems a logical deduction that successive additions and interpretation have, in fact, created this premise that marriage after ordination should not be permitted.
There are several studies mentioned by Viscuso that make this case before the 1923 Congress. Milas, in 1907, for example, mentions that "the prohibition...
Orthodox Church is indeed in a state of canonical disarray and this paper aims to put together a set of plausible arguments in favor of this statement. The best place to start is likely with Viscuso's study "A Quest for Reform of the Orthodox Church: The 1923 Pan-Orthodox Congress," which looks back at the 1923 as a quintessential moment in the process of reform that the Orthodox Church could
Nowadays, another common aspect of modern life is the sinful life of young women living with men without the shelter of marriage. Although this is considered by the Church to be a sin and rules of the Church are therefore broken, it is very difficult to refuse confession to such believers. The canons are in this way a means through which advice can be given by priests and ministers
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