Inspiration through Time: Women’s Ministries in the Orthodox Church
OTRF Conference
High Leigh 8-10 September 2014
Abstracts
James M. Nelson, Body, Soul and Spirit: Psychological Reflections
on Gender and Personhood
M.Div.,
Ph.D. Department of Psychology Valparaiso University
Modern psychological approaches to gender differences must deal
with many epistemological problems and limitations. “Truth” that emerges from
scientific research in psychology simply involves probabilistic claims about
the overall characteristics of a group, but these claims are frequently “false”
because many individuals within the group do not fit its general description. The
same is true about psychological statements of group differences based on
characteristics like gender—interesting statements can be made about overall
differences between men and women, but these can seldom be used to make
specific predictions and judgments about individuals. Despite this, many
intriguing findings about gender differences emerge from psychological research
and can inform theological discussions on the topic.
Contemporary
psychological study of the body and gender is heavily influenced by
neuroscientific study of the brain. For many years, gender
differences were thought to be largely sociocultural in their origin, as the
central nervous systems of men and women were thought to be largely identical.
Modern neuroscientists now reject this conclusion, pointing to a host of
structural and functional differences in the brains of men and women found
through the use of neuroimaging techniques. Sometimes these differences may
provide an advantage for one gender in solving a particular kind of problem, in
other cases men and women may be equally effective at problem solving but
approach a task in different ways. The differences affect cognitive styles as
well as social relationships.
Despite
these advances in cognitive neuroscience, it is evident that human differences,
including gender differences, cannot be reduced to neurology. A
psychological understanding of mind and soul must also look at differences between
men and women that are mediated by environment and culture. These differences
also impact problem solving style and social relationships, and can have
important effects in many areas, such as how men and women exercise leadership
in groups.
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, but some writers like Carl Jung have offered understandings of
gender that seem to touch on this. Jung’s theory is interesting as he sees both
male and female as transcendent indwelling potentials within all individuals
regardless of their biological sex. This differs from the view that each
individual has a single-gendered spiritual nature that matches that of the
body. Aspects of Jung’s thought seem to be compatible with traditional
Christian and Orthodox understandings of gender, however there are also some
highly important differences, suggesting that Jung’s theory should be used with
caution.
Mary Cunningham ‘Women as teachers and scholars in Orthodox Tradition:
the examples of Elisabeth Behr-Sigel and Wendy Robinson’
[Nottingham University, Department
of Theology and Religious Studies, Lecturer in Historical Theology, Faculty of Arts]
This paper discusses the role of women as teachers or
scholars in the Eastern Christian tradition. After a brief look at early
Christian models, including St Macrina and the ‘Desert Mothers’, Sts
Sarah, Synkletike, and Theodora, it turns to the ongoing place of women as
teachers in non-liturgical contexts. The contributions of two 20th-
21st-century women, Elisabeth Behr-Sigel and Wendy Robinson, are explored, with
two main questions being asked: 1) what are the special insights of these
important scholars? 2) Do Behr-Sigel and Robinson reveal a
particularly ‘feminine' perspective in their approach to Orthodox
theology (according to concepts of gender differentiation proposed
by theologians such as Paul Evdokimov, Sergei Bulgakov, and others)? The
paper will also engage briefly with 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.
Nick Mayhew-Smith ‘From Ia to Godiva: British women and the
pre-Conquest church’
[Author of the book Britain's
Holiest Places, and PhD candidate, Roehampton University]
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.
Through patchy written records and
elusive archaeological evidence it is possible to glimpse the rich variety
of roles women played in the conversion and establishment of
Christian Britain. This presentation will examine some of the more
surprising and inspiring examples of female leadership, devotion and
sacrifice to be found in the early church. It will also provide some
illustrated examples of painted and carved images that have yet to
be fully explained.
Fr Andrew Louth: St Makrina, Didaskalos.
[Professor Emeritus of Patristic and Byzantine
Studies, Durham University UK
Visiting Professor of Eastern Orthodox Theology, Vrije Universiteit, Amsterdam]
Visiting Professor of Eastern Orthodox Theology, Vrije Universiteit, Amsterdam]
We know about St Makrina mainly through the
devoted memory of her young brother, St Gregory of Nyssa. By comparing
his perception of her with that of others such as St Basil and St Gregory the
Theologian, I hope to build up a picture of her necessarily hidden role in the
life of the Church.
Niki Tsironi: Female Emotion or Crossing of Boundaries? The Lament
of the Virgin in middle-Byzantine Literature and Art
[Athens,
National Hellenic Research Foundation, Onassis Foundation, Alexander S. Onassis Public Benefit
Foundation]
In the present
paper I attempt to explore the connotations of the female expression of emotion
with reference to the Lament of the Virgin as expressed in the middle Byzantine
period. More specifically I intend to explore the boundaries between male and
female in the context of Orthodox theology and the means through which gender
identity is conceived and articulated through artistic media, such as
literature and art.
Michael Sarni ‘Anglo-Saxon
Double Houses and the Ascetic Endeavour’
Besides
discussing of the work of the great abbesses of pre-Viking double monasteries
in the light of Eastern Orthodox monastic tradition, the paper will consider
their monastic predecessors - St Brigid and St Genovefa, some near-contemporary
examples of spiritual direction by women ascetics, and a case of a modern
double monastery.
Lidia Kroshkina "Holy mother's way" and its embodiment in
service of mother Maria (Skobtsova)"
[Tutor at Humanitarian University, St Philaret's Christian Orthodox Institute, Moscow, Russia]
The report is devoted to a theological view of mother
Maria (Skobtsova) on the ways of Christian service in the modern world, and
also to their embodiment in her merciful, missionary, church, theological and
liturgical activity.
Sophia Androsenko ‘Women’s Ministries in Catechism in the
Transfiguration Fraternity (1990 until today)’
[BA student at School of Theology, St Philaret's
Christian Orthodox Institute, Moscow, Russia]
The
presentation examines the experience of women catechists in the Transfiguration
Fraternity since 1990, when the fraternity was officially established. The
following questions will be raised: Transfiguration Fraternity catechetical
ministry in the historical context of catechumenate in the Church (what do
catechists and their assistants do?); why and in what way are women involved in
catechism? a woman catechist: an advantage or a compromise? pluses and minuses
of woman catechist (obstacles, limitations, advantages as compared to men
catechists); the issue of confession.
Zoya Dashevskaya ‘Particular qualities of women’s church ministries
in liturgical and canonical sources’
[Dean, School of Theology, St
Philaret's Christian Orthodox Institute, Moscow, Russia]
1.
Short overview
of the sources: content and the analysis of the material. The place of women in
church gatherings of second - fourth centuries. Circle of interests and spheres
of responsibilities of women and for women in Graeco-Roman society during the
period of late antiquity. Social status of women.
2.
What does the
term ‘women’s ministries’ mean? Which ministries do we know about in liturgical
and canonical sources? Which ministries do they not mention?
3.
Women’s
ministries, which need ordination/installation and the ones that do not.
Conditions of installation/raising for the ministry. Spiritual gifts, which are
necessary for performing each ministry. Difficulties, warnings,
responsibilities for performing or not performing of one’s ministry.
4.
Development of
women’s ministries. Witnessing of the canonical literature.
Svitlana Kobets ‘Female Holy Fools in Eastern Orthodox tradition’
[Literature Instructor at St.
Michael's College at the University of Toronto]
The paradigm of holy foolishness as a form of
Christian asceticism and saintliness is considered not to be gender-sensitive.
However, if we compare the number of vitae of female and male holy fools, we
see that males constitute the overwhelming majority of holy foolish saints.
What was the reason for such a staggering imbalance? To what
extent was it possible for a woman to choose the path of holy foolishness and
to be on par with her male peers who roamed around naked or near naked, led an
unsettled and unprotected life and presented themselves as mad and possessed?
In which ways do the hagiographies and phenomenologies of female holy fools
differ from those of their male peers? Is the paradigm of holy foolishness
indeed the same for male and female ascetics? In this paper, as I address these
questions I will discuss the idiosyncrasies of female holy fools’ hagiographic
portrayals vis-à-vis those of their male counterparts both in Byzantium and
Russia.
Dimitris Salapatas:
Women Chanters and Hymnographers within the Byzantine Tradition
This paper will analyse 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.
However, this paper will only analyse the tradition as seen through the
Orthodox Church which retains and practices Byzantine Music. Additionally,
Scripture, Church History and the Fathers of the Church will be used in order
to verify the practice of the Orthodox Church. By analysing and examining the
past we will be able to understand the current practices and identify the
future prospects in the relation between Orthodox women and Byzantine Music.
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
will be analysed within this paper is the fact that many male members of the
Church cannot accept women as chanters and are against this reality. Some are
even arrogant enough to propose that women should merely sit with the rest of
the women and listen to the male choirs. Many have the belief that if a woman
is chanting, and a male chanter arrives, she should leave with ‘humility’ and
allow for the male singer to continue the service. These negative
pre-conceptions will be examined and analysed within this paper.
Personal beliefs, practices and examples will be
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 survey will take place,
where chanters and priests from a number of countries will be asked to answer a
number of key questions, on whether there should be women chanters.
Additionally a small analysis on Byzantine Music
will be given, to ascertain whether women can chant within this ecclesiastical
musical reality. However, despite the fact that Byzantine Music is dominant
within the Greek Orthodox World, it is not the only musical tradition that
exists. The Ionian Islands, for example, retain a more western and choral
tradition, which is of course part of the Greek Orthodox Ecclesiastical
tradition. Therefore, a comparison
between the two musical traditions within the Greek World will give significant
results in regards to the role a woman has within the Pasltirion.
The key objectives of this paper are to identify
the current role of women chanters, using the past practice as a basis. What is
the future for women chanters within the Orthodox Church? Could there be an
efficient marriage between women and Byzantine Music? Most importantly, can the
male members of the Church accept women as chanters? Maybe the answer is a
simple one. However, there are many who oppose this reality. The outcome of
this paper is to further educate the members of the Orthodox Church on this
crucial matter, in order to bring further equality and understanding between
women and men.
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