The first edition of MaryMartha, International Orthodox Women's Network Journal was published in time for the World Council of Churches 7th Canberra Assembly in February 1991. In December 1998, after six volumes, the final edition of the journal was published in time for the WCC 8th Assembly in Harare, Zimbabwe. As is the way of so many projects undertaken by women's groups, finances became more difficult. Despite both the initial generous support and a further grant from the WCC Ecumenical Decade fund, and individuals who supported the work from around the world, the publication ceased .Since that time, many emails and letters have been received by the Editor asking about whether the journal could start again The answer in keeping with the new ways of communication and technology, is yes, but on the internet with its own webpage.

There are websites with many articles of advice to and about Orthodox women, written by clergy, theologians and women themselves. Some sites are very informative especially those with articles about the early church and the place of women in the church and society. However, there are many other sites that are reactionary, conservative, judgemental and intent on promulgating the submissive role and place for women in the Orthodox Church. During the years of the MaryMartha publication, it was obvious from private letters received from Orthodox women around the world there is much concern about the rising and influential fundamentalism and nationalism in our churches - both aspects that do not bode well for women.

MaryMartha is to be a website for Orthodox women wherever they may be, who question the expected submissive and subservient roles in all aspects of their lives.. There are women who want more from, and opportunity to give, to their churches and parish life; women who want to relate to each other across ethnic and diocesan boundaries; ecumenically minded women who want to reach out to women and men in other churches; and women who want to express and share their opinions, experiences, information and criticisms without the usual fear of enduring judgement, often prejudiced, whether from clergy or laity.We need to express our opinions and not be siemced by the possibility of criticism if or when we are wrong

In the welcoming letter for the first edition for the Canberra Assembly in Australia, the editor stated that MaryMartha would be a journal enabling communication between and about Orthodox women from both Eastern and Oriental church jurisdictions. The name of the journal was chosen to reflect the dilemma that most women confront in their daily lives. There is an expectation of our various societies and cultures, East and West, and our churches, for women to be eternally Martha, serving others, always busy with family, passive and pious in her church devotion, symbolising the traditional woman's role of servant and nurturer. And yet, there is Mary, acting out beyond the ideal traditional image of woman, who was affirmed by Jesus Christ who said "she has chosen the better part". For all women, Mary and Martha do not represent "either-or" possibilities or choices, rather they represent the two potentials in each one of us.

The concept for MaryMartha came out of recommendations from the International Orthodox Women's Consultation in Crete in 1990. The international journal enabled Orthodox women to share concerns, support and express solidarity with each other and actively promote increased participation of women in the whole life of the Church. The original purpose was stated in four simple statements:

* To promote the Ecumenical Decade of Churches in Solidarity with Women (1988-1998) among Orthodox women throughout the world and to raise the consciousness of Orthodox women on their roles and full participation in the Orthodox Church;
* to encourage Orthodox women to share their stories, their spiritual journeys and their theological reflections in the context of Orthodox theology;
* to raise issues of social justice concerning all humanity to which Orthodox women can make a valuable contribution;
* to develop in Orthodox women an appreciation of the whole Orthodox Church as it transcends ethnic, national, cultural and traditional boundaries.

In the editorial of the final edition of MaryMartha in December1998,the following was stated and is relevant as the opening editorial for this site.

This Website begins with a selection of articles published in MaryMartha from 1991-1998. Of considerable interest should be the access to the recommendations from the variety of consultations (sponsored by WCC) held for and between Orthodox women since 1976. Read them and know that many issues have been placed before the bishops - your bishop, and ask why so little has happened, and why you have not been invited or encouraged to take up the many concerns expressed in the formal documents - can you imagine the conversations that occurred in order for these statements to be finalised! Use them as a foundation and encouragement to a commitment for participation, equality and ministry of women.

Of all the Orthodox women's consultations, Agapia was the most innovative and courageous. New ideas and concerns were expressed for the first time by Orthodox women. A meeting held twenty seven years ago can still excite the reader with the possibilites the women brought to the Church. Well may we ask "what progress? what change?"

As time passes it is hoped that readers will contribute articles and items of interest about what is or perhaps more to the point what is not happening for Orthodox women around the world and in their jurisdictions and parishes. There are major issues that affect all women and no less in our Orthodox communities. The concerns of abuse, domestic violence, war and conflicts, poverty of women and children, trafficking of women, dowry expectations, practices associated with beliefs that woman is "unclean", lack of theological and historical knowledge of our faith and church, misconceptions of ecumenical relationships - the list continues.

Too often and for too long male clergy and theologians and male laity have determined what happens, what is discussed and the extent to which women may be involved in decision making processes and participation in community and parish life, and how women continue to be excluded from the liturgical participation other than as passive recipients in the pews. There is too much inconsistency - what is permitted and encouraged in one parish is completely disallowed in the next - all according to the priest or village tradition from long ago or occasionally a letter from the bishop. Too many women have given up in despair and while occasionally attending church services, have no intent on being involved in church affairs. Their energies are given to the secular community, to organisations; that not only profess but actually practice a "duty of care" for women.

We know too well how seldom Orthodox women participate in, or are cited in, public debates concerning the complex social and ethical issues of the day. And yet, we all know of a woman or even quite a few who are prominent in civic, professional and business life who speak of concerns for the community at large. Why have we allowed and permitted our voices to be kept silent or only heard when "parroting" conservative and reactionary views. Our church has a history of courageous, outspoken, and challenging women - women to learn about and emulate in the 21st century. Make this website a place for provocative, scholarly and insightful voices of Orthodox women around the world

In concluding my welcome page, I wish to acknowledge with gratitude two Orthodox women, "matriarchs" in the diaspora, both a friend and a mentor. Eva Catafygiotu Topping (USA) and Elisabeth Behr-Sigel (France) have encouraged and supported my own work, research and search, in and about the Orthodox church and the participation and ministry of women. Their scholarship, publications and presentations have been invaluable for many Orthodox women and have opened doors to dialogue and personal engagement with our ecumenical sisters. Both these faithful Orthodox women exemplify the wise words of the the ninth century hymnographer and abbess St Kassiane