by Patricia Fann Bouteneff
Axia Women is a diverse new network by, for, and about Orthodox Women, in the service of Christ. Although we are launching it officially only now, the seeds of Axia were planted a few years ago.
One seed was a petition asking the fourteen Eastern Orthodox primates to make sure that women—who make up at least half the church—were appropriately represented at the Holy and Great Council in Crete. While we didn’t reach that goal (only six of the four hundred delegates were female), the petition itself was signed by some 2000 people in some 60 countries. It showed a diverse groundswell of women and men interested in a variety of representation and service. Not only did bishops and other clergy sign it, the Ecumenical Patriarch studied it carefully, then wrote me a personal letter in reply. His message explained the limitations of what could be addressed at that late stage in the Council’s planning, but also warmly encouraged ongoing efforts in this direction. The petition and its aftermath were important indicators that there is both potential for growth and receptivity for women’s work at all levels of church life. Continue reading
by Mariz Tadros
My last essay spoke about breaking the silence around the invisible women in the Orthodox Church experiencing spousal violence and how we need accountable theology to stop the promotion of the notion that domestic violence is a cross to bear—but that both are essential but insufficient measures of redress. Here I probe further: How do we change the institutional norms that allow clergy to use their spiritual powers to propagate ideas condoning domestic violence? How do we make our churches accountable for upholding dignity and compassion for all? How do we create internal mechanisms with authoritative impact so that, with time, there is zero tolerance among believers for any justification of domestic violence? Continue reading
by Carrie Frederick Frost
About a decade ago I found myself pregnant with triplets halfway through work on a PhD in theology at the University of Virginia. My husband and I had thought long and hard about having a third child, so the joke was on us when—to our total surprise—we learned at a routine ultrasound that I was carrying not just our third child, but also our fourth and fifth. One of my many reactions to this news was to write a book.
Admittedly, penning a work of incarnational theology many not be the typical reaction to a triplet pregnancy, but there’s really nothing typical about a triplet pregnancy. For me, even though I had been a mother of two for several years already, the prospect of a trifecta of infants raised the spiritual stakes of motherhood: I was deeply driven to know more about how motherhood was understood within the Orthodox Christian theological tradition. Continue reading
by Nadieszda Kizenko
Dr. Katherine Kelaidis recently published a piece in this forum on ‘Headscarves, Modesty, and Modern Orthodoxy.’ The article, a loving homage to Kelaidis’s grandmother, aunts, and mother, describes the pressures faced by Greek immigrant women of the American Mountain West two generations ago, by contemporary Muslim women, and by Orthodox women under Ottoman rule. Acknowledging head covering as a historical code for women’s modesty and chastity—shared, one might point out, by Orthodox Jews, African American ‘church ladies,’ Roman Catholics before Vatican II, and Episcopalians before the social changes of the 1960s—the author then makes two unexpected turns. She perceptively notes that, to her supremely modest aunts, mothers, and ancestors, modesty meant “not calling attention to yourself…when everyone was wearing a headscarf, you wore it. But when you when you found yourself in a time and place where women had taken it off, you took it off as well.” “Any other choice,” Kelaidis continues, “was a display of self-aggrandizement.”
This last comment—that any other choice was a display of self-aggrandizement—leads Kelaidis to a complicated place. It is one thing to suggest that discretion is the better part of valor, and that the truly modest thing to do is to bow in true humility to the reigning external cultural standards of one’s day. One is most modest by not standing out from others. Real modesty—and by extension real Orthodoxy and real propriety—lie precisely in not making a show of one’s modesty or one’s Orthodoxy or one’s propriety. Continue Reading…