Title: The Ordination of Women in the Eyes of an Orthodox Woman
Abstract: Since beginning of twentieth century women have argued energetically and extensively, on basis of principle of equal rights of women and men before law, that there be equal opportunities and an equal participation in society, for example in education. This struggle began in U.S.A when women workers in textile trades took to streets of New York to assert their rights. In Greece first women's organization emerged at about beginning of twentieth century, mainly giving voice to demands for equal educational opportunities, i.e., equal opportunities for education at all levels, opportunity to train as teachers, and demands for (active and passive) voting rights. In 1936 Greek women received right to vote and in 1952 to stand for election. The equality of men and women was assured by 1975 Constitution, article four, paragraph two. Through adjustment of legal status in passing of constitution, women have in fact attained full recourse to law and equal opportunities, even though I have to say that principle of equal rights was by no means assured in mentality of Greek society. The church, Greek Orthodox Church, remained far removed from an attitude that might countenance possibility of women's ordination. In recent decades women's organizations in West have demanded vehemently that women be admitted to priestly office. Among Protestants these demands have found fertile ground because, as we know, there are women pastors in Protestant traditions. In 1980s Anglicans, who-as is well known-differ markedly from other Protestant confessions with regard to a hierarchical ordering of church, sacramental character of eucharist, and priesthood-took steps in this direction. The leadership of Roman Catholic Church also felt pressure in this direction from lay people and clergy as well as from women's orders. It was characteristic of this movement that there was not just increasing publication of supportive literature from Roman Catholic theologians about priesthood of There was also response to publication, on October 15, 1976, of Declaration of Congregation for Doctrine of Faith concerning Admission of Women to Priesthood, promulgated by Pope Paul VI. This declaration, and Vatican Commission responsible, received general opposition from Catholic Theological Union in Chicago. This phenomenon is naturally not new in history of Christianity. It is merely more pronounced in past decades. I am aware that between second and fourth centuries various gnostic heresies admitted women to all levels of priesthood. The reaction of church lay in warning that neither Scriptures nor tradition made any reference to priesthood of This was because our Lord Jesus Christ called only men to apostolate, and this was also continuing practice of apostles with regard to their successors, even though significant women were among membership of early church, and schismatic Montanists ordained women to office of priesthood. In Orthodox Church there are no compelling circumstances of sort that might give women a place in sacrament of priestly office. Despite this there have been some writings and demands. The Orthodox have also discussed this theme. In 1988 a special gathering took place at Rhodes at invitation of Ecumenical Patriarch of Constantinople, in connection with relevant decisions of third Pre-Conciliar Pan-Orthodox Conference. This gathering took as its theme the place of women in Orthodox Church and question of ordination of women. Various presentations and conversations were facilitated on this theme. As an Orthodox Christian woman with a deep faith and a close connection with church, I profess my support, if ordination of women were to be possible. …
Publication Year: 2002
Publication Date: 2002-07-01
Language: en
Type: article
Access and Citation
AI Researcher Chatbot
Get quick answers to your questions about the article from our AI researcher chatbot