The Orthodox Theological Research
Forum’s 2014 Conference, entitled: ‘Inspiration from Time: Women’s Ministries
in the Orthodox Church’, was organised from the 8-10 September 2014. This
year’s conference took place at High Leigh Conference Centre, Hoddesdon, where
many Orthodox groups have organised conferences all through the 20th
and 21st centuries. This year’s OTRF Conference had a unique
feature, whereby the OTRF collaborated with the ‘Women’s Ministries
Initiative.’[1]
The first day began with a
welcome by the organisers of the conference, where Dr Elena Narinskaya welcomed
everyone, explaining about this year’s conference and the Women’s Ministries
Initiative. Before the first paper was presented, members of the OTRF had
prepared a birthday cake for Metropolitan Kallistos of Diokleia, who celebrated
his 80th birthday.
The first paper of the conference
was given by Metropolitan Kallistos (University of Oxford), on Women and men in the sacramental life of the
Church. He explained the traditions and practices undertaken within a
number of sacraments in the Orthodox Church. Baptism is the same for both sexes,
where Galatians is quoted, neither male nor female; here St Paul refers to
Baptism and not Ordination. In Chrismation again there is no difference between
men and women, where we have the personal Pentecost of each Christian.
The Churching of a child, on the fortieth
day, however, shows a problem. Only the mother and the godparent are required.
There is no mention of the father. The prayers have a penitential character,
referring to sin, corruption etc. Giving birth seems to sound as sinful and
unclean. Many Orthodox mothers wish not to take part in this because they don’t
see the birth of their child as a sin. There is a distinction during this
service, whereby the boys are led into the Sanctuary and the girls are not.
Then the speaker wished to explain the misunderstanding of the canons, in
respect to who can or cannot enter the Holy Sanctuary. Only ordained people can
go into the Sanctuary, this means only men, but not all men. Exceptions, of
course, exist in women’s monasteries.
Confession is ministered to both
men and women in the same manner. Metropolitan Kallistos, after talking about
Spiritual Fathers, also pointed out the tradition of Spiritual Mothers, who can
be a nun or a lay person. In the Divine
Eucharist we also identify a difference. Women cannot receive Holy Communion
when menstruating. Ritual purity doesn’t exist in Christian tradition, but in
Jewish tradition. What exists in Christianity is moral purity. However, a rule
in regards to not receiving Communion applies to men too, when during the night
body fluids come out of the body. This applies to priests too, if there is
another priest then he should celebrate the Divine Liturgy; if not, then there
is a penitential prayer he could say, before the service. Bishop Kallistos,
however, stressed that we should accept only moral purity and impurity.
In the wedding service we
observe, during the blessing of the rings, equality between man and woman;
mutual reciprocity. Throughout the marriage service we hear about the
subordination of woman to man, referring to Scripture, as seen especially in
the Apostle reading.
The next service examined was the
ordination service. St. Nectarios, depending on some, had ordained some nuns to
the level of either deaconess or sub-deaconess. In the West a deaconess is not
seen as an equal to a deacon. In the East we have the same prayers and service
for both deacon and deaconess. Are they, therefore, equal? Metropolitan
Kallistos claimed that they are. On the other hand, Professor Trempelas claimed
that they were not, placing them higher than a sub-deacon. Why isn’t it
revived? In the ancient Church they did not give communion as a deacon did,
they didn’t preach, but they did assist during female adult baptisms. We could
rethink the order of deaconesses. The Fathers don’t give a reason for the
priest being a male; we base it on tradition. This tells us that there have
never been, but not why. The iconic argument is used by many, such as Alexander
Schmemann, who took it from the Roman Catholics. In that sense, does a priest
represent Christ? This needs to be explored carefully. Can’t a woman represent
Him? The Fathers point out and refer to His humanness, He assumed essential
humanity. They don’t dwell on the fact that He is a male. Even in the instance
of the circumcision of Christ we understand that He was obedient to Jewish Law.
Nothing, during the service and the exegeses given on this festivity, says
anything about His maleness.
The anointing of the sick and
during the burial service we observe equality between the two sexes. In the
monastic orders both monks and nuns have equality. In Greek the same word is
used, with only the ending being different (μοναχός – μοναχή). The only difference between the two is that a nun’s head is
covered.
The imperial coronation is also a
sacrament in the Orthodox Church, despite not being used today. During this
service, the emperor received Holy Communion as a priest, within the Sanctuary.
Would an empress receive communion as a priest, by entering the sanctuary, as
the emperor did? We have the Russian paradigm, which followed the Byzantine
Right. Metropolitan Kallistos pointed out the fact that Empress Catherine,
during her coronation, entered the Royal Doors and received Holy
Communion.
The next talk was given by
Professor James Nelson (Valparaiso University), who spoke on Body, Soul and Spirit: Psychological
Reflections on Gender and Personhood. The speaker analysed the ontology of
the person. ‘Modern psychological approaches to gender difference must deal
with many epistemological problems and limitations.’[2]
Numerous interesting conclusions in respect to gender variations arise from
psychological research, producing theological discussions. The speaker pointed
out the differences between men and women by examining the structural and
functional distinctions in the brains of the two sexes, by giving a
neuroscientific study of the brain. Nevertheless, environment and culture also
affect the person. ‘Psychological considerations of person and gender from
neuroscientific or sociocultural perspectives are interesting and valuable, but
ultimately they fail to completely penetrate the inner, active, free and
transcendent mystery of the human person. Investigating this core spiritual
aspect of the human person is probably more a task for theology than psychology.’[3]
The last paper of the first day
was given by Ms Zoya Dashevskaya (St Philaret Christian Orthodox Institute),
who spoke on Particular qualities of
women’s Church ministries in liturgical and canonical sources. There are
many publications on women’s roles in the Orthodox Church. Ministry is not only
gender specific; this is a wrong terminology to use. A great part of the paper
analysed the role of the deaconess, examining the canonical literature of the
Orthodox Church.
The second day began with Morning
prayers, followed by a paper given by Dr Justin J. Meggit (University of
Cambridge) on The power and practice of
early Christian women. The first church was in a house; this is where women
have a certain power, in relation to public places. Speaker claimed that they
might have had a public role too, on a larger scale than what is believed
today. There are a few texts on women in the early church, not only within
Christianity, but generally. Early texts on Christian women describe the lives
of elite women. When referring to women’s ministries we specifically talk in
regards of the household and the family. On the other hand, today the concept
of family is constantly changing. Finally, Dr Justin analysed the fact that in
the end of Paul’s letters he greets men and women, showing their position
within the Church; especially looking at the end of the letter to the Romans.
Fr Ephrem Lash (parish priest at
St Anthony the Great and St John the Baptist Greek Orthodox Church, London)
gave a paper on Goats but no Sheep: The
Monastery of Assumption. The speaker gave a historical and a personal
account on the Monastery of the Assumption, in Yorkshire, about the lives of
the nuns, the assistance they had by the Anglicans in collecting money and
finally establishing an Orthodox monastery in the North of the country. Unfortunately,
currently the monastery is a holiday home; its life was too alien for new
comers. The only Orthodox monastery which has succeeded in England is St John
the Baptist, in Essex.
Dr Mary Cunningham (University of
Nottingham) gave a paper on Women as
teachers and scholars in Orthodox Tradition: the examples of Elisabeth Behr-Siegel
and Wendy Robinson. Women have played an important role from the beginning.
Some argue that even when St Paul states that women should be silent in the
Church, this could refer to a certain time and community. Women prayed,
prophesised and taught in the Early Church. The speaker examined further
Elisabeth Behr-Siegel and Wendy Robinson. Both are unique; however, they are
examined together because they were involved in similar issues. In the past
women, such as St Makrina, were respected for becoming like men. Today this is
not the case. Their feminism is present, whether they show it, or people
perceive it. They both offered excellent works, deepening our understanding of
Christian theology. The paper also analysed
‘Behr-Sigel’s arguments in favour of the ordination of women to the priesthood,
asking whether such a position could only have been proposed by a female
scholar and whether it is likely to gain greater support among lay and clerical
Orthodox Christians in the foreseeable future.’ [4]
Mr Nick Mayhew-Smith (Roehampton
University) spoke about Anglo-Saxon
Double Houses and the Ascetic Endeavour. ‘Few periods in history can claim
such a diverse array of female hermits, nuns, abbesses, martyrs and patronesses
as the early British church. Some are remembered as mere place names on a map,
ancient church dedications hinting at service and sacrifice unknown. Others,
such as St Hilda of Whitby, helped shape the course of history, and with it
helped define an era of female monastic leadership that has never been seen
again.’[5]
In the British Isles there is no female protomartyr. St Ia or St Ives is
probably the first. Women had a high status in the British Church. Through a
number of pictures of statues, the speaker showed the significance given to the
female Saints and the Virgin Mary. Women have not left their mark on the
British landscape. They have created it.
Mr Michael Sarni (London)
examined the topic Anglo-Saxon Double
Houses and the Ascetic Endeavour. The British Church withdrew from the
Germanic pagan people. There was a comparison between the Church in Britain and
in Ireland. In the first case, the death of a king was seen as a martyrdom; no
such honours were given to Irish kings. This reminds us of the notion
Jesus-King. There were about twenty five double monasteries. In all instances,
they were headed by an abbess, who derived from the royal family, who was the
king’s daughter, niece or sister. The
abbesses had the same esteem as the queen.
Ms Sophia Androsenko (St
Philaret’s Christian Orthodox Institute) gave a paper on Women’s ministries in Catechism in the Transfiguration Fraternity
(1990-s until today). This brotherhood unites more than three thousand
people in a number of cities. Out of the sixty catechists, twenty seven are
women. There is a need for spiritual education. Certain times gender might be
an issue. Male catechumens might not want to speak about some sins to a female
catechist, and vice versa.
Sister Kassiani Ciupei (Monastery
of St John the Baptist, Essex, University of Winchester) gave a paper on “If you cease loving you cease living”:
Mother Gavrilia, a Woman of Faith. Sister Cassiani began with an interesting
depiction of the three stages of life for both sexes, which are the carnal
level, psychological level and spiritual level that differ for men and women.
Both sexes were equally created in God’s image; there is same salvation for
both.
Sister Gavrilia is one of the
most well-known nuns in the Orthodox Church. Her moto was: ‘he who loves does
not get tired.’ She dedicated her life in helping others. She had said many
wise things during her life. ‘Indeed not to hate but to love was I born. There
is much more to wonder at, to rescue and to love in the ruins of man than in
the most magnificent ruins of stone. Courage, faith, patience, endurance and,
above all, hope and joy can take root and blossom in the human heart, if it is
given opportunity, if it is given love. The monastic’s prayer becomes a love
bomb clearing millions of acres…not only the desert, but half the world. Do not
get attached to any place or person, but only to Christ. Go wherever the Holy
Spirit will lead you, bringing his love to all, beyond boundaries and
discriminations. Your destination is to love.’[6]
She travelled the world with these five languages: smile, tears, touch, prayer
and love.
Ms Lidia Kroshkina (St Philaret’s
Christian Orthodox Institute) spoke about ‘Holy
mother’s way’ and its embodiment in service of mother Maria (Skobtsova).This
paper analysed, theologically, mother Maria Skobtsova on the ways of Christian
service within our modern era and world. Also her activities were described,
encompassing liturgical, ecclesiastical, missionary and theological aspects.
The final paper of the day was
given by Mr Dimitris Salapatas (University of Winchester), talking on Women Chanters and Hymnographers within the
Byzantine Tradition. This paper analysed the significant issue of chanting
and hymnography within the Byzantine tradition, especially when executed by
women within the Orthodox Church. There are many views on whether there should
be women chanters, what they can chant, when they can chant etc. Scripture,
Church History, the Fathers, hymnology and the Tradition of the Church were
used in order to verify the practice of the Orthodox Church.
It is evident that within the
tradition of the Orthodox Church there are not many women chanters and
hymnographers; the most famous being Kassiani, she is merely an exception to
the rule. However, what was analysed within this paper is the fact that many
male members of the Church cannot accept women as chanters and are against this
reality. Personal beliefs, practices and examples were given, showing the
practical issues, especially as seen within the Archdiocese of Thyateira and
Great Britain. Women chanters play a key role in the day to day services, where
male chanters are absent. Many times, even children chant, in the absence of a
male chanter. However, what is their role today? In order to achieve a better
understanding of these questions, a questionnaire was produced, which was given
to priests and male chanters who follow the Byzantine Musical Tradition. The
key objective was to understand the modern trends and the numerous ideas which
exist on the issue of women chanters. The questionnaire was answered by 41
people from Albania, Australia, China, Cyprus, Germany, Greece, Italy, Norway,
UK and USA.
The important factor is to offer
hymns and chants to God, as we claim during the Divine Liturgy: ‘Praise the
Lord, O my soul: while I live I will praise the Lord; while I exist, I will praise
my God.’ In Psalm 50, chanted during Matins, we read ‘O Lord, open my lips, And
my mouth shall show forth Your praise.’ Therefore, despite Byzantine music
being a complicated musical system, whoever is able to chant should do so.
The third and final day of the
conference began with the Divine Liturgy, which was celebrated by Fr Andrew
Louth. At this point it is important to thank Fr Anastasios Salapatas who
brought all the icons, liturgical objects, communion wine, prosforo and
anything needed for the celebration of the Divine Liturgy. An interesting
detail, which was acknowledged by a few of the members of the conference, was
the fact that Fr Andrew read the Gospel in English by translating it on the
spot from the original Greek.
The first paper was given by Fr
Andrew Louth (University of Durham) on St
Makrina, Didaskalos. St Makrina was the sister of St Basil the Great and St
Gregory of Nyssa. The speaker, after giving a biographical account of St
Makrina, he showed her importance for her brothers and everyone around her. Fr.
Andrew claimed that St Makrina should be the fourth Cappadocian, showing thus
her significance for Christianity.
Dr Niki Tsironi (Athens)
followed, giving a paper on Female
emotion or crossing of boundaries? The Lament of the Virgin in middle-Byzantine
literature and art. There is currently an emphasis on women. The speaker
gave examples from Ancient Greece and Byzantium, quoting folk songs and poetry.
Dr Tsironi explored the ‘connotations of the female expression of emotion with
reference to the Lament of the Virgin as expressed in the middle Byzantine
period.’[7]
The Theotokos, especially before iconoclasm, is depicted hierarchically, as an
empress rather than a mother. After iconoclasm we identify human qualities, we
observe the awareness she has of the loss of Christ. The death is already
present, in the iconographic tradition when depicting the Mother of God.
Additionally, the speaker identified the sin of ritual lament, which is seen in
Kassiani’s troparion, which is taken from ancient and medieval laments. The
importance of the Virgin is identified in the Russian Diaspora and by others
within the Orthodox countries.
The last paper of the conference
was written by Dr Svitlana Kobets (University of Toronto) who unfortunately
could not be present at the conference. Nevertheless, she had sent a copy of
her paper and therefore it was read by Rev. Dr Julie Hopkins. The paper was on Female Holy Fools in Eastern Orthodox
Tradition.
After lunch, the members of the
OTRF conference all met for the Discussion Panel ‘Celebrating Women in the
Church Today’, where also the Women’s Ministries Initiative was discussed.
Future prospects were examined and also themes for the next Orthodox Theological
Research Forum conference, which will take place in September 2015. This event will
be advertised as soon as possible. Many thanks have to be given to the
organisers and the committee of both the Women’s Ministries Initiative and the
OTRF who organised this combined conference in order to promote and examine
women’s roles within the Orthodox Church.
For more information on the Orthodox Theological Research Forum (OTRF) and its future conferences please visit the OTRF site.
For more information on the Orthodox Theological Research Forum (OTRF) and its future conferences please visit the OTRF site.
[1]
For more information on this group, please visit their Facebook page -
Ministries in the Church: Women and Men in Christ.
[2]Nelson,
James, M., Body, Soul and Spirit:
Psychological Reflections on Gender and Personhood, Abstracts of Papers for
the 2014 OTRF Conference, https://otrf123.wordpress.com/2014/07/22/abstracts-of-papers-for-the-2014-otrf-conference/,
accessed 16/09/2014.
[3]
Ibid.
[4]Cunningham,
Mary, Women as teachers and scholars in
Orthodox Tradition: the examples of Elisabeth Behr-Sigel and Wendy Robinson,
Abstracts of Papers for the 2014 OTRF Conference, https://otrf123.wordpress.com/2014/07/22/abstracts-of-papers-for-the-2014-otrf-conference/,
accessed 16/09/2014.
[5]Mayhew-Smith,
Nick, From Ia to Godiva: British women
and the pre-Conquest church, Abstracts of Papers for the 2014 OTRF
Conference, https://otrf123.wordpress.com/2014/07/22/abstracts-of-papers-for-the-2014-otrf-conference/,
accessed 16/09/2014.
[6]
Taken from Sister Kassiani’s PowerPoint presentation, given during her talk on
09/09/14.
[7]
Tsironi, Niki, The Lament of the Virgin
in middle-Byzantine literature and art, Abstracts of Papers for the 2014
OTRF Conference, https://otrf123.wordpress.com/2014/07/22/abstracts-of-papers-for-the-2014-otrf-conference/,
accessed 16/09/2014.
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