by Petros Vassiliadis
At the initiative of the Center of Ecumenical, Missiological and Environmental Studies “Metropolitan Panteleimon Papageorgiou” (CEMES), an International Scientific Symposium on “Deaconesses. Past-Present-Future” was organized in Thessaloniki (1/31-2/2, 2020) at the International Hellenic University (IHU), to which its Inter-Orthodox English-speaking Post-graduate Program “Orthodox Ecumenical Theology” belongs.
In addition to ΙΗU, 4 other institutions were registered as co-organizers: The Orthodox Christian Studies Center of Fordham University, St. Philaret’s Christian Orthodox Institute of Moscow, the Orthodox Academy of Crete, and Saint Phoebe Center of Deaconess.
The symposium focused on the Rejuvenation of the Order of Deaconesses with a multi-layer (biblical, liturgical, Patristic, archeological, canonical, theological, and historical) analysis, but also with a critical theological assessment of the recent developments in the Orthodox and other churches.
Extremely encouraging were the Messages sent by the Ecumenical Patriarch, the Patriarch of Alexandria, and the Archbishop of Athens. Continue reading
by Phyllis Zagano
The question of women deacons continues to be discussed in the Catholic Church, and questions about women are again in the news. Whether the discussion is about priestly celibacy or about ordaining women to the diaconate, the common denominator is that women are unclean. In the Roman Catholic Church, marriage is a diriment impediment for priestly orders and women cannot be ordained as deacons. The below is excerpted from Chapter 3, “Altar Service” in Phyllis Zagano’s forthcoming Paulist Press book Women: Icons of Christ, which traces the development of the diaconal ministries performed by women, ordained and not ordained as deacons.
BARRED FROM THE SACRED
What is the problem with women at the altar?
We can begin with a view from the fourteenth century. Matthew Blastares was a Byzantine monk, theologian, and canonist. Around 1335, he published a work known as the Syntagma, a compilation of then-known ecclesiastical laws….Blastares’s alphabetically arranged work cites canons from the Nomocanon, and it became well-known and well-used, as it presented Church law and civil law where applicable in twenty-four cross-referenced divisions.
As a commentator on laws, Blastares has something interesting to say about women deacons. Continue reading
by the St. Phoebe Center for the Deaconess Board: AnnMarie Mecera, President; Caren Stayer, Ph.D.; Gust Mecera; Teva Regule, Ph.D.; Carrie Frederick Frost, Ph.D.; Helen Theodoropoulos, Ph.D.
The St. Phoebe Center for the Deaconess advocates for the reinstitution of the ordained order of deaconesses for the benefit of the Orthodox Church today. We also appreciate that this is a significant issue that prompts a range of opinions, and we consider it to be part of our work to promote empirically grounded conversation.
Unfortunately, distortions and misrepresentations of the historical record, as well as fallacies about the interest in renewing the female diaconate, have been propagated by some of those opposed to deaconesses. Furthermore, when making their case, some detractors misunderstand and misrepresent the ecclesiology, history, and theology of the Church.
Correction of these errors is necessary for honest dialogue. By no means exhaustive, this article by the St. Phoebe Center Board provides solid historical and theological information about the diaconate by theme. We undertake this project with humility, knowing that while we offer up our own efforts, the Holy Spirit is also at work. Continue Reading…
by Carrie Frederick Frost | ελληνικά
The reinstitution of the ordained female diaconate in the Orthodox Church today would result in a much-needed and transformative outpouring of women’s gifts into the Church and into the world.
In order to appreciate the positive potential of the female diaconate, we must understand the absolute parity of women and men in the eyes of the Orthodox Church. The Church has always understood men and women to be equally created in the image and likeness of God, even if its broader cultural surrounding was highly patriarchal. As such, statements like this from Saint Basil were nothing short of radical: “The natures are alike of equal honor, the virtues are equal, the struggle equal, the judgment alike” (On the Human Condition). This thinking is representative of early Church Fathers, including Gregory of Nazianzus and Clement of Alexandria, and amounts to a rejection of any hierarchical understanding of the relationship between men and women in the Roman world. Indeed, this understanding of women and men as equal in their creation by God is one of Christianity’s great gifts to the world. Continue Reading…