Τρίτη, 14 Αυγούστου 2018

Η ΠΑΝΑΓΙΑ Η ΟΙΚΟΛΟΓΟΣ - ALL HOLY THEOTOKOS THE ECOLOGIST


   Petros VassiliadisΑν μπορείς μετά τον τίτλο βάλε Petros Vassiliadis...
  Η ΠΑΝΑΓΙΑ Η ΟΙΚΟΛΟΓΟΣ - ALL HOLY THEOTOKOS THE ECOLOGIST
Από την εποχή ακόμη των Συνοπτικών Ευαγγελίων, όταν ο Ματθαίος ερμήνευσε το εβραϊκό "αλμά" ως "παρθένος", και κυρίως όταν ο Λουκάς στην διήγηση του Ευαγγελισμού διατύπωσε το περίφημο "ιδού η δούλη Κυρίου", η εκκλησιαστική παράδοση - αρχαία και νεώτερη - προέβη σε αξιόλογες ερμηνευτικές προσεγγίσεις για την Παναγιά ως εκπρόσωπο του ανθρωπίνου γένους στο μυστήριο της θείας οικονομίας.

Δευτέρα, 13 Αυγούστου 2018

ENA ΑΠΟΚΑΛΥΠΤΙΚΟ ΚΕΙΜΕΝΟ ΤΟΥ ΓΑΒΡΙΗΛ ΑΡΝΕΛΛΟΥ: ΣΗΜΕΙΑ ΤΩΝ ΚΑΙΡΩΝ


Νίκος Τζωιτης,  προλόγισμα
Ακολουθεί ένα διορατικό κείμενο για το σημερινό παγκόσμιο γιγνεσθαι του Δικηγόρου του Γαβριηλ Αρνελλου(1904-1985),το οποίο δημοσιεύθηκε για πρώτη φορά το 1978 στην εφημερίδα Πελοπόννησο και από τότε αναδημοσιεύτηκε σε διαφορά έντυπα.

ARJAKOVSKY: THE RECOGNITION OF THE CHURCH OF KIEV BY CONSTANTINOPLE WILL BE A WISE DECISION

Society of St John Chrysostom

Professor Antoine Arjakovsky,
 Orthodox historian and author of “From Saint Petersburg to Moscow:
 Anatomy of the Russian Soul” (Salvator, 2018), 
 writing for La Croix (7.8.2018) 
explains what is at stake with the possibly imminent acknowledgement of  
autocephaly for the Church of the Patriarchate of Kiev.

GREECE ACCUSES RUSSIA OF BRIBERY AND MEDDLING IN ITS AFFAIRS












Athens says Moscow is using underhand methods to try to sabotage deal with Macedonia

Πέμπτη, 9 Αυγούστου 2018

A LETTER BY THE PRESIDENT OF CEMES TO ALL CHURCHES AND ECUMENICAL INSTITUTIONS ON THE ENGLISH-SPEAKING POST-GRADUATE PROGRAM ON “ORTHODOX ECUMENICAL THEOLOGY”



A LETTER BY THE PRESIDENT OF CEMES TO ALL CHURCHES AND ECUMENICAL INSTITUTIONS ON THE ENGLISH-SPEAKING POST-GRADUATE PROGRAM ON “ORTHODOX ECUMENICAL THEOLOGY”

ΤΟ ΕΛΛΗΝΙΚΟ ΠΡΟΒΛΗΜΑ ΚΑΙ Η ΠΑΙΔΕΙΑ ΜΑΣ



Nikos Tzoitis,
Στην Ελλάδα μας συνηθίζονται οι συχνές μεταρρυθμίσεις στην παιδεία , μεταξύ των οποίων οι προσφατες ,συμπεριλαμβανωμενης της αλλαγης ωραριου στα σχολεία .

Ο ΟΙΚΟΥΜΕΝΙΚΟΣ ΘΡΟΝΟΣ ΚΑΙ Η ΕΚΚΛΗΣΙΑ ΤΗΣ ΟΥΚΡΑΝΙΑ



Του καθηγητή Αριστείδη Πανώτη 
Μ. Ιερομνήμονα της Μητρός Εκκλησίας 

Κυριακή, 5 Αυγούστου 2018

Ο ΠΑΤΡΙΑΡΧΗΣ ΜΟΣΧΑΣ ΚΥΡΙΛΛΟΣ ΣΤΟ ΦΑΝΑΡΙ ΣΤΙΣ 31 ΑΥΓΟΥΣΤΟΥ

ΟΙΚΟΥΜΕΝΙΚΟΝ ΠΑΤΡΙΑΡΧΕΙΟΝ 
ΑΝΑΚΟΙΝΩΘΕΝ
Εὐχαρίστως ἀνακοινοῦται ὅτι τήν 31ην τ.μ. Αὐγούστου ὁ Μακ. Πατριάρχης Μόσχας καί πάσης Ρωσσίας κ. Κύριλλος, κατόπιν ἐκφρασθείσης ἐπιθυμίας αὐτοῦ, θά ἐπισκεφθῇ μετά τῆς συνοδείας του τήν ἕδραν τοῦ Οἰκουμενικοῦ Πατριαρχείου, ὅπου θά ἔχῃ συνομιλίας μετά τῆς Α. Θ. Παναγιότητος καί τῶν ἁρμοδίων ὀργάνων τῆς Μητρός Ἐκκλησίας ἐπί διμεροῦς ἐνδιαφέροντος θεμάτων.
Ἐν τοῖς Πατριαρχείοις, τῇ 5ῃ Αὐγούστου 2018
Ἐκ τῆς Ἀρχιγραμματείας τῆς Ἁγίας καί Ἱερᾶς Συνόδου

Πέμπτη, 2 Αυγούστου 2018

ETHIOPIA-UKRAINE: PARALLEL ECCLESIASTICAL SITUATIONS

Πέτρος Βασιλειαδης

ETHIOPIA-UKRAINE: PARALLEL ECCLESIASTICAL SITUATIONS.
Commenting on the last World Mission Conference of the CWME/WCC, held in Arusha, Tanzania, last March,  I appealed for taking the next step  in the official Eastern-Oriental Orthodox dialogue. In the traditional meeting of Eastern and Oriental Orthodox delegates I reminded them of the importance of pressing the ecclesiastical leadership, as well as the scientific theological resources of both our families, to bring to an end the prayerful and God-pleasing official theological dialogue between the Easter and Oriental Orthodox Churches, which has long ago been successfully completed its mandate, issuing few minor commonly agreed final recommendations to both families. Regretfully, fundamentalist reactions on both sides have prevented, so far, our Churches to come to a final official agreement, which will eventually pave the way to a sacramental union. And we are talking about two Christian traditions that despite 15 centuries of complete isolation have amazingly retained so similar spirituality”. (https://panorthodoxcemes.blogspot.com/2018/03/to%20resolve%20the%20division-in-spirit-butfrom-orthodox.html?m=1).
In less than 5 months a very promising act of reconciliation took place within the Oriental Ethiopian community, the biggest in population within the Oriental family. The internal schism lasted 27 years and its healing was celebrated by ALL. "In years in which the church was split between an ‘Addis Ababa Synod’, a ‘Synod in Exile’, with two rival patriarchs, the two groups have now united into one single Holy Synod, and the schism is now officially over,” Abune Abraham, Archbishop of Bar Dar and Eastern Gojjam said while reading  the joint declaration.
The same situation exists in the Ukranian-Russian community, the biggest in population within the Eastern family, for nearly 100 years.
In both cases a decisive role was ( and is being) played by the secular authorities. The failure so far of the canonical Russian Church - no matter whether one can cast responsibility also to the Ukranian separatists - to resolve the division demands a conciliatory initiatiative to be without delay taken by their mother Church, the Ecumenical Patriarchate, which has canonically this diaconal privilege and immense responsibility. Lest that we Eastern Orthodox appear far behind our Oriental sisters and brothers.https://www.oikoumene.org/en/press-centre/news/jubilation-after-ethiopian-orthodox-tewahedo-churchs-27-year-old-schism-is-healed

WHAT’S THE PROBLEM WITH WOMEN DEACONS? NOTHING, SAYS THIS SCHOLAR OF WOMEN’S ORDINATION IN THE EARLY CHURCH


ORTHODOXY AND NATIONALISTIC ECCLESIOLOGY. CHALLENGING THE GLOBALITY OF THE 21TH CENTURY CALL OPEN

European Academy of Religion Annual Conference Bologna,
 March 4-7 2019 CALL FOR PAPERS 
Orthodoxy and Nationalistic ecclesiology. Challenging the globality of the 21th century 
CALL OPEN TO 3 PROPOSALS

Τετάρτη, 1 Αυγούστου 2018

PATRIARCH THEODOROS II OF ALEXANDRIA AND ALL AFRICA: ONE MUST NOT YIELD TO PRESSURE ON THE CHURCH IN UKRAINE


His Beatitude Theodoros, Patriarch of Alexandria and All Africa, came to Moscow for the 1030th anniversary of the Baptism of Rus’ and spent in Russia more than one day. He spoke about his visit, the view held by one of the oldest and largest Local Orthodox Churches in the world on the situation of the faithful in Ukraine, the political pressure exerted over the problem of autocephaly, the persecution against Christians in Africa and the problem of refugees, in an exclusive interview with the RIA Novosti news agency.

ΣΥΝΑΝΤΗΣΗ ΤΟΥ ΑΓΙΩΤΑΤΟΥ ΠΑΤΡΙΑΡΧΗ ΚΥΡΙΛΛΟΥ ΜΕ ΑΝΤΙΠΡΟΣΩΠΕΙΕΣ ΤΩΝ ΚΑΤΑ ΤΟΠΟΥΣ ΟΡΘΟΔΟΞΩΝ ΕΚΚΛΗΣΙΩΝ, ΤΩΝ ΣΥΜΜΕΤΕΧΟΝΤΩΝ ΣΤΟΥΣ ΕΟΡΤΑΣΜΟΥΣ ΤΩΝ 1030 ΕΤΩΝ ΒΑΠΤΙΣΕΩΣ ΤΩΝ ΡΩΣ


Συνάντηση με αντιπροσωπείες των κατά τόπους Ορθοδόξων Εκκλησιών, των μετεχόντων στη Μόσχα στους εορτασμούς των 1030 ετών Βαπτίσεως των Ρως, πραγματοποίησε στις 27 Ιουλίου 2018 στην Πατριαρχική κατοικία της Ιεράς Μονής Αγίου Δανιλή Μόσχας, ο Αγιώτατος Πατριάρχης Μόσχας και Πασών των Ρωσσιών κ.κ. Κύριλλος.

THE DECISION TO GRANT THE TOMOS OF AUTOCEPHALY OF THE UKRAINIAN ORTHODOX CHURCH SHOULD BE APPROVED BY ALL THE CHURCH CANONS - PRESIDENT


Ecumenical Patriarch Bartholomew: The ultimate goal is to provide autocephaly to the Ukrainian Church

On the days of celebration of the 1030th anniversary of Christianization of Ukraine-Rus’, Petro Poroshenko met with delegation of the Ecumenical Patriarchate that arrived in Ukraine to participate in festivities on that occasion.

ΟΙΚΟΥΜΕΝΙΚΟΣ ΠΑΤΡΙΑΡΧΗΣ: "ΤΕΛΙΚΗ ΠΡΟΟΠΤΙΚΗ Η ΕΚΧΩΡΗΣΗ ΑΥΤΟΚΕΦΑΛΙΑΣ ΣΤΗΝ ΟΥΚΡΑΝΙΑ

Από το Γραφείο Τύπου του Οικουμενικού Πατριαρχείου 
Τριμελής Αντιπροσωπεία του Οικουμενικού Πατριαρχείου στην Ουκρανία για τους εορτασμούς της 1030ης επετείου από το βάπτισμα των Ρως 

Mulier infirmior viro ΜΕΡΙΚΕΣ ΣΚΕΨΕΙΣ ΕΠΙ ΤΗΣ ΔΙΔΑΣΚΑΛΙΑΣ ΤΟΥ ΑΚΙΝΑΤΗ ΠΕΡΙ ΤΗΣ ΓΥΝΑΙΚΑΣ ΩΣ ΔΗΜΙΟΥΡΓΗΜΑΤΟΣ ΤΟΥ ΘΕΟΥ



Mulier infirmior viro
ΜΕΡΙΚΕΣ ΣΚΕΨΕΙΣ ΕΠΙ ΤΗΣ ΔΙΔΑΣΚΑΛΙΑΣ ΤΟΥ ΑΚΙΝΑΤΗ ΠΕΡΙ ΤΗΣ ΓΥΝΑΙΚΑΣ ΩΣ ΔΗΜΙΟΥΡΓΗΜΑΤΟΣ ΤΟΥ ΘΕΟΥ
                                                                          
λπιδοφόρος Λαμπρυνιάδης

TΟ ΠΡΟΒΛΗΜΑ ΤΗΣ ΧΕΙΡΟΤΟΝΙΑΣ ΤΩΝ ΓΥΝΑΙΚΩΝ: ΦΕΜΙΝΙΣΤΙΚΗ ΠΡΟΚΛΗΣΗ Η ΕΚΚΛΗΣΙΟΛΟΓΙΚΗ ΑΠΑΙΤΗΣΗ; (ΣΧΟΛΙΟ ΣΤΟ ΚΕΙΜΕΝΟ ΤΗΣ ΡΟΔΟΥ)


Abstract: This paper summarizes the findings of the Inter-Orthodox Theological Conference of Rhodes in 1994 for the position of women in the Orthodox Church and on the ordination of women, which is a first attempt to highlight the question for the life of the Church in the modern mainstream. Absent a request by the impossibility of the ordination constitute a response against a feminist challenge. Perhaps this confusion and uncertainty have influenced the emergence of ecclesiological issue, the lack of ecclesiological and theological evidence. Even today, although stressing the equality of women in the Church, it excludes women from the basic hierarchical structures.

THE DECISION TO GRANT THE TOMOS OF AUTOCEPHALY OF THE UKRAINIAN ORTHODOX CHURCH SHOULD BE APPROVED BY ALL THE CHURCH CANONS - PRESIDENT


The decision to grant the Tomos of Autocephaly of the Ukrainian Orthodox Church should be approved by all the church canons - President

The decision to grant the Tomos of Autocephaly of the Ukrainian Orthodox Church should be approved by all the church canons, as stated by President Petro Poroshenko.

Παρασκευή, 27 Ιουλίου 2018

ΠΡΟΒΛΗΜΑΤΑ ΣΤΗΝ ΑΝΑΒΙΩΣΗ ΤΟΥ ΘΕΣΜΟΥ ΤΩΝ ΔΙΑΚΟΝΙΣΣΩΝ


ΠΡΟΒΛΗΜΑΤΑ ΣΤΗΝ ΑΝΑΒΙΩΣΗ ΤΟΥ ΘΕΣΜΟΥ ΤΩΝ ΔΙΑΚΟΝΙΣΣΩΝ

Δήμητρα Κούκουρα

Η ΧΕΙΡΟΤΟΝΙΑ ΤΩΝ ΓΥΝΑΙΚΩΝ ΣΤΗ ΘΕΟΛΟΓΙΑ ΤΟΥ ΝΙΚΟΥ ΜΑΤΣΟΥΚΑ



Η ΧΕΙΡΟΤΟΝΙΑ ΤΩΝ ΓΥΝΑΙΚΩΝ ΣΤΗ ΘΕΟΛΟΓΙΑ
ΤΟΥ ΝΙΚΟΥ ΜΑΤΣΟΥΚΑ

Μαρία Χατζηαποστόλου

Η ΧΕΙΡΟΤΟΝΙΑ ΤΩΝ ΓΥΝΑΙΚΩΝ: Η ΘΕΟΛΟΓΙΚΗ ΠΡΟΒΛΗΜΑΤΙΚΗ ΣΤΙΣ ΔΙΑΦΟΡΕΣ ΠΡΟΤΕΣΤΑΝΤΙΚΕΣ ΟΜΟΛΟΓΙΕΣ



Η ΧΕΙΡΟΤΟΝΙΑ ΤΩΝ ΓΥΝΑΙΚΩΝ: Η ΘΕΟΛΟΓΙΚΗ ΠΡΟΒΛΗΜΑΤΙΚΗ ΣΤΙΣ ΔΙΑΦΟΡΕΣ ΠΡΟΤΕΣΤΑΝΤΙΚΕΣ ΟΜΟΛΟΓΙΕΣ

                                                            Σωτήριος Μπούκης

Ο ΘΕΣΜΟΣ ΤΩΝ ΔΙΑΚΟΝΙΣΣΩΝ ΣΤΙΣ ΑΡΧΑΙΕΣ ΑΝΑΤΟΛΙΚΕΣ ΕΚΚΛΗΣΙΕΣ: ΠΗΓΕΣ, ΙΣΤΟΡΙΚΗ ΕΞΕΛΙΞΗ ΚΑΙ ΣΥΓΧΡΟΝΗ ΠΡΑΓΜΑΤΙΚΟΤΗΤΑ


Ο ΘΕΣΜΟΣ ΤΩΝ ΔΙΑΚΟΝΙΣΣΩΝ ΣΤΙΣ ΑΡΧΑΙΕΣ ΑΝΑΤΟΛΙΚΕΣ ΕΚΚΛΗΣΙΕΣ: ΠΗΓΕΣ, ΙΣΤΟΡΙΚΗ ΕΞΕΛΙΞΗ ΚΑΙ ΣΥΓΧΡΟΝΗ ΠΡΑΓΜΑΤΙΚΟΤΗΤΑ

Νικόλαος Κουρεμένος

ΤΟ ΘΕΜΑ ΤΗΣ ΧΕΙΡΟΤΟΝΙΑΣ ΤΩΝ ΓΥΝΑΙΚΩΝ ΣΤΗΝ ΠΡΟΒΛΗΜΑΤΙΚΗ ΤΗΣ ΡΩΜΑΙΟΚΑΘΟΛΙΚΗΣ ΕΚΚΛΗΣΙΑΣ



ΤΟ ΘΕΜΑ ΤΗΣ ΧΕΙΡΟΤΟΝΙΑΣ ΤΩΝ ΓΥΝΑΙΚΩΝ ΣΤΗΝ ΠΡΟΒΛΗΜΑΤΙΚΗ ΤΗΣ ΡΩΜΑΙΟΚΑΘΟΛΙΚΗΣ ΕΚΚΛΗΣΙΑΣ

Δημήτριος Κεραμιδάς

Η ΙΟΥΝΙΑ ΩΣ «ΑΠΟΣΤΟΛΟΣ» (ΡΩΜ 16:7)


Η ΙΟΥΝΙΑ ΩΣ «ΑΠΟΣΤΟΛΟΣ» (ΡΩΜ 16:7)
Ιωάννης Kαραβιδόπουλος

Πέμπτη, 26 Ιουλίου 2018

ΕΠΑΙΝΟΣ (LAUDATUM) ΠΡΟΣ ΤΟΝ ΤΙΜΩΜΕΝΟ ΚΑΘΗΓΗΤΗ κ. ΕΥΑΓΓΕΛΟ ΘΕΟΔΩΡΟΥ



ΕΠΑΙΝΟΣ (LAUDATUM)
ΠΡΟΣ ΤΟΝ ΤΙΜΩΜΕΝΟ ΚΑΘΗΓΗΤΗ κ. ΕΥΑΓΓΕΛΟ ΘΕΟΔΩΡΟΥ

Κυριακή Φιτζέραλντ-Καρυδογιάννη

Η ΘΡΗΣΚΕΙΟΛΟΓΙΚΗ ΚΑΙ ΚΟΙΝΩΝΙΟΛΟΓΙΚΗ ΤΥΠΟΛΟΓΙΑ ΤΗΣ ΥΠΟΤΑΓΗΣ ΤΗΣ ΓΥΝΑΙΚΑΣ ΣΤΟΝ ΑΝΔΡΑ. ΟΙ ΕΚΚΛΗΣΙΟΛΟΓΙΚΕΣ ΣΥΝΕΠΕΙΕΣ

Η ΘΡΗΣΚΕΙΟΛΟΓΙΚΗ ΚΑΙ ΚΟΙΝΩΝΙΟΛΟΓΙΚΗ ΤΥΠΟΛΟΓΙΑ ΤΗΣ ΥΠΟΤΑΓΗΣ ΤΗΣ ΓΥΝΑΙΚΑΣ ΣΤΟΝ ΑΝΔΡΑ.

 ΟΙ ΕΚΚΛΗΣΙΟΛΟΓΙΚΕΣ ΣΥΝΕΠΕΙΕΣ
Χριστόφορος Ελ. Αρβανίτης

Η ΛΕΙΤΟΥΡΓΙΚΗ ΠΑΡΟΥΣΙΑ ΤΩΝ ΓΥΝΑΙΚΩΝ ΣΤΗΝ ΑΡΧΑΙΑ ΕΛΛΑΔΑ



Η ΛΕΙΤΟΥΡΓΙΚΗ ΠΑΡΟΥΣΙΑ ΤΩΝ ΓΥΝΑΙΚΩΝ
ΣΤΗΝ ΑΡΧΑΙΑ ΕΛΛΑΔΑ

Άννα Κόλτσιου-Νικήτα

Η ΓΥΝΑΙΚΑ ΣΤΗΝ ΕΚΚΛΗΣΙΑΣΤΙΚΗ ΙΣΤΟΡΙΑ


Η ΓΥΝΑΙΚΑ ΣΤΗΝ ΕΚΚΛΗΣΙΑΣΤΙΚΗ ΙΣΤΟΡΙΑ

Αντωνία Γρ. Κυριατζή

ΟΡΘΟΔΟΞΗ ΧΡΙΣΤΙΑΝΙΚΗ ΑΝΘΡΩΠΟΛΟΓΙΑ: (Πρόταση χριστοκεντρικής ερμηνευτικής)



ΟΡΘΟΔΟΞΗ ΧΡΙΣΤΙΑΝΙΚΗ ΑΝΘΡΩΠΟΛΟΓΙΑ:

(Πρόταση χριστοκεντρικής ερμηνευτικής)



Κωνσταντίνος Αγόρας

ΔΙΑΚΟΝΙΣΣΕΣ ΚΑΙ ΓΥΝΑΙΚΕΣ ΣΤΗΝ ΔΗΜΟΣΙΑ ΛΑΤΡΕΙΑ ΤΟΥ ΘΕΟΥ. ΣTΟΙΧΕΙΑ ΑΠΟ ΤΟΥΣ ΚΑΝΟΝΕΣ ΤΗΣ ΟΡΘΟΔΟΞΗΣ ΕΚΚΛΗΣΙΑΣ


ΔΙΑΚΟΝΙΣΣΕΣ ΚΑΙ ΓΥΝΑΙΚΕΣ ΣΤΗΝ ΔΗΜΟΣΙΑ ΛΑΤΡΕΙΑ ΤΟΥ ΘΕΟΥ.
ΣTΟΙΧΕΙΑ ΑΠΟ ΤΟΥΣ ΚΑΝΟΝΕΣ ΤΗΣ ΟΡΘΟΔΟΞΗΣ ΕΚΚΛΗΣΙΑΣ
Θεόδωρος Γιάγκου

Τρίτη, 24 Ιουλίου 2018

BARI: PROFEZIA ECUMENICA E CITTADINANZA CRISTIANA


ecumenismo bari 
 di: Dimitrios Keramidas, settimananews
L’incontro tenuto lo scorso 7 luglio a Bari, che ha visto riuniti il vescovo di Roma e i patriarchi delle Chiese del Medio Oriente, è stato senza dubbio di particolare rilievo.

Κυριακή, 22 Ιουλίου 2018

FINAL COMMUNIQUÉ AT THE CONCLUSION OF THE INTERNATIONAL THEOLOGICAL CONFERENCE: “DEACONESSES, ORDINATION OF WOMEN AND ORTHODOX THEOLOGY”


 


FINAL COMMUNIQUÉ

AT THE CONCLUSION OF THE INTERNATIONAL THEOLOGICAL CONFERENCE: “DEACONESSES, ORDINATION OF WOMEN AND ORTHODOX THEOLOGY”

THE ROLE OF WOMEN IN THE CHURCH, THE ORDINATION OF WOMEN, AND THE ORDER OF DEACONESSES: AN ORTHODOX THEOLOGICAL APPROACH


THE ROLE OF WOMEN IN THE CHURCH, THE ORDINATION OF WOMEN, AND THE ORDER OF DEACONESSES:
AN ORTHODOX THEOLOGICAL APPROACH
O ΡΟΛΟΣ ΤΩΝ ΓΥΝΑΙΚΩΝ ΣΤΗΝ ΕΚΚΛΗΣΙΑ, ΧΕΙΡΟΤΟΝΙΑ ΤΩΝ ΓΥΝΑΙΚΩΝ ΚΑΙ Ο ΘΕΣΜΟΣ ΤΩΝ ΔΙΑΚΟΝΙΣΣΩΝ:
ΟΡΘΟΔΟΞΗ ΘΕΟΛΟΓΙΚΗ ΠΡΟΣΕΓΓΙΣΗ
Petros Vassiliadis

ΠΑΝΟΡΘΟΔΟΞΗ ΣΥΝΟΔΟ (ΣΕΛΙΔΑ)-PANORTHODOX SYNOD (PAGE) 600.000 REANDINGS-ΑΝΑΓΝΩΣΕΙΣ


In Memory of  Metropolitan of Thessaloniki Panteleimon Papageorgiou

Παρασκευή, 20 Ιουλίου 2018

HUMAN SEXUALITY IN THE LATIN TRADITION



HUMAN SEXUALITY IN THE LATIN TRADITION

FOTIOS IOANNIDIS 

ORDINATION, APOSTOLIC SUCCESSION AND ECUMENISM





ORDINATION, APOSTOLIC SUCCESSION AND ECUMENISM



ELIZABETH M. SMITH

ORDINATION OF WOMEN IN THE ANGLICAN COMMUNITY AND THE OFFICIAL THEOLOGICAL DEBATE WITHIN IT: A CRITICAL EVALUATION FROM AN ORTHODOX VIEWPOINT



ORDINATION OF WOMEN IN THE ANGLICAN COMMUNITY AND THE OFFICIAL THEOLOGICAL DEBATE WITHIN IT: A CRITICAL EVALUATION FROM AN ORTHODOX VIEWPOINT


VASILIKI STATHOKOSTA

Abstract: The issue of the ordination of women as deaconesses in the first place and as priests and bishops later on troubles the Anglican Communion since the previous century. Developments in England, Asia, USA and elsewhere, provoked serious reactions. It is most worthy to recall the ones during the 1990’s, when groups of members of the Anglican Church, who were opposite to the ordination of women, were leaving their Church.

Studying official statements of the Anglican Communion, Ass. Prof. Dr V. Stathokosta, the Scientific Advisor on Ecumenical Affairs of the Greek Orthodox Patriarchate of Alexandria and All Africa, examines different levels the official discussion inside the Anglican Communion has been held. There is no doubt that the whole issue is a theological one and it is greatly linked to Anglican theology and ecclesiology. That discussion has an impact on a) the inter-Anglican relations and, b) inter-Christian dialogues.

The paper moves on with a critical evaluation of the debate itself and its impact on the bilateral Anglican-Orthodox theological dialogue from an Orthodox viewpoint. If at the 1970’s, developments in the Anglican Communion caused doubt to the Orthodox whether this “genuine dialogue” should go on, today there is no such issue. The dialogue is going on with extremely significant, from a theological point of view, achievements. Last, she concludes in an evaluation of the whole discussion from an Orthodox viewpoint, taking this chance to pose critical questions for the Orthodox concerning previous decisions on encouraging ordination of deaconesses; and reopen these issues vis a vis the needs of the Orthodoxy in lands of mission and Orthodoxy in Diaspora nowadays.

Firstly, I would like to express heartfelt thanks to the organizers of the Conference, the Theological School of Thessaloniki, the Theological School of the Holy Cross in Boston and the Center of Ecumenical, Missiological and Environmental Studies "Metropolitan Panteleimon Papageorgiou". I would like to express my deep gratitude to the former Rector and current Emeritus Professor of the Faculty of Theology of the University of Athens, Evangelos Theodorou, for his valuable contribution to the discipline of Theology and his diakonia in the Orthodox Church. The emergence of the position of women in the Church is largely due to his persistent and strenuous efforts and erudite studies; and it is important that this Conference is held in his honor.

I. Introduction
The topic of my paper is "Ordination of women in the Anglican Community and the Official Theological Debate within it: A critical evaluation from an Orthodox viewpoint". Orthodox Theology and Ecumenical Movement is my specialization and my discipline in the Department of Theology in the University of Athens where I serve and I will stay in this theoretical framework.
These developments in the Anglican Communion are a subject of interest from an Orthodox viewpoint, as it is part of the broader family of Christianity, counting more than eighty-five million believers. This interest is related to the bilateral theological dialogue between Orthodox and Anglican and its future prospects. It is a genuine theological dialogue that has its roots centuries ago, namely in the 17th c., and has a brilliant course of discussions of a high theological level. Prominent Greek theologians have been involved and participated as representatives of the Orthodox Church, such as the deceased professors Alivizatos, Karmiris, Trempelas, father Romanidis and Skouteris. The emeritus professor Galitis has been another one. Since 2010 and onwards, the representative of the Church of Greece in the bilateral theological dialogue between Orthodox and Anglicans is Prof. Dr. Miltiadis Konstantinou, dean of the Theology School of the Aristotle University of Thessaloniki.
 My interest in the theological debate within the Anglican Church, on the occasion of the ordination of women, and its consequences on ecumenical relations, dates back in the early 1990's. At that time, a brief study of mine, named "The ordination of women: a unity factor of the Churches?" had been published in the periodical "Kath' Odon" (en route). Since then, many things have changed as the ordination of women at all levels of priesthood has been largely accepted within the Anglican Community. At that time however, groups of dissident Anglican faithful, clergy and laity, a) abandoned their churches and b) joined mainly the Roman Catholic Church and less the Orthodox Church. The following paradox was happening: the ordination of women was working in two contradictory ways, as a division factor in the first case and as a peculiar unity factor in the second case. To date, the ordination of women remains a thorny issue within all the Anglican Churches, in the relations between Orthodox and Anglicans but also, and more widely, in the ecumenical movement.
The following clarifications are necessary:
·         Usually, when we talk about the Anglican Church, we refer not only to the Church of England but to all Churches that belong to the Anglican ecclesiastical tradition and are located throughout the world. Some of them, in fact, are named Episcopal Churches. Together they make up the Anglican Communion and are in communion with the Archbishop of Canterbury. The term Anglican Communion began to be used in the mid-19th century, when, the believers had spread beyond the boundaries of the United Kingdom, around the world.
·         The Lambeth Conference, about which we speak of, is the deliberative body of all Churches that belong to the Anglican Communion, that is, the Pan-Anglican congress, with representatives of the bishops, priests and laity. The first conference was held in 1867 and since then it is held every ten years.

ΙΙ. The beginnings of women’s involvement in the Anglican Church and the reactions
The involvement of women in the ecclesiastical life of the Anglican Church is originally connected to a) the establishment of sisterhoods in the Church of England and b) the desire of women to offer as deaconesses to the Church.
The establishment of the Community of Saint Mary the Virgin[1] in 1848 and the Community of Saint Andrew in 1861, in the area of London in the mid-19th c., made noticeable the feminine dynamic and offer to the parish work and care for women, children and sufferers; to preaching and teaching[2]. Spiritually related to the Oxford movement and originating from the Anglo-Catholic tradition, the sororities were dealt with disbelief. Despite the objection that their actions bore features that originate from Roman Catholic orders, their work has been carried and was officially recognized by the Lambeth Conference and the Anglican Communion (1897)[3].
 At the same time, there was a request for the revival of the order of the deaconesses as a return to the tradition of the period of the New Testament and the early Church. This was not just a request of the females, but a desire of the Anglican Communion, which, despite the initial reaction, was positively expressed in 1920 at the Conference of Lambeth. It is recorded in the minutes that "The time has come when, in the interests of the Church at large, and in particular of the development of the ministry of women, the diaconate of women should be restored formally and canonically, and should be recognized throughout the Anglican Communion"[4]. In the following years, however, bewilderment prevailed, as male officers faced particular difficulties to understand how the deaconesses could be integrated within the broader framework of the liturgical life of the Church and how they, themselves, could consort with them. Still, there were questions about whether the role and duties of deaconesses would be like those of deacons, that is, whether they would belong to the ranks of the clergy or not[5]. Ten years later (1930), the next Lambeth Conference replied that the ministry of deaconesses is different from that of the deacons. The institution of deaconesses was designated as one of its kind and it was clarified that it should not be linked to the ordination of priests or deacons. However it is integrated within the Church[6], which means that it is a "sui generis"[7] office. However, other questions remained unanswered, such as, for example, what exactly were the liturgical duties of deaconesses and whether or not they should be unmarried. Eventually, it is officially recorded that the first deaconesses began in the Church of England in 1935[8].
In fact, women developed an active role in the liturgical life ever since the First World War[9], ministering even as readers. At this point, we should point out that women in fact, had to assume the service of liturgical needs and preaching. The factor that emerged the female participation in the liturgical life of the Church as a necessity was the absence of men due to their participation in the two world wars. Inevitably, women were found to be deaconesses, readers, to engage in missionary work and coordinate the parish work in general[10]. At the same time, changes in the society of England signaled the changing role of women in general. These developments had an impact on the Church, which gradually "recognized that the Holy Spirit has endowed women with charisma, to use it in officially recognized offices of the laity in the Church of England"[11]. However, the official recognition of women in the position of the reader in the same way as men was made by the Church of England only in 1969[12].

III: The ordination of women as priests in the Anglican Communion in the 20th and 21st c.
More rapid were the developments in Churches of the wider Anglican Communion beyond the boundaries of Great Britain. These developments were not simply about ordination of women as deaconesses, but also as priests. The Church of England was negative and its reactions were intense.
In 1944 the first woman was ordained as a priest in Hong Kong by the Anglican Bishop Ronald Hall[13]. This happened during the Japanese occupation so that the faithful would not deprive, due to the absence of male priests, the liturgical life and mysteries of the Church[14]. But that was not the only reason. Ronald Hall himself believed in the charisma and abilities of Florence Li Tim Oi and also that her contribution would be better exploited in a position of responsibility, such as the one of the priest. The reaction of the Church of England was initially expressed by the Archbishops of York and Canterbury, but the outcry was general. In fact, the ordination of Florence Li Tim Oi was described as ultravires, an excess of power[15]. The first female priest retired from her office after the war, in order to avoid tension and confrontations, but without losing her ordination[16]. Officially, the eighth Pan-Anglican Lambeth Conference in 1948, declared that the ordination of women was contrary to the Anglican tradition and order and warned that it "could gravely affect the internal and external relations of the Anglican Communion"[17], which means that it would be detrimental to the unity of the Anglican Communion as well as to its relations with the Churches that participate in the ecumenical movement.
However, despite the reactions, the request of the ordination of women gained even more ground, which occurred in the '60s and peaked when the tenth in the row Lambeth Conference (1968) recognized that the arguments against the ordination of women were "inconclusive"[18]. Under the pressure of national and local churches, the Conference decided to hold a consultation among the Anglicans. For that purpose, it set up the "Anglican Consultative Council"[19] to which the churches were required to address to before deciding to ordain women[20]. The "Anglican Consultative Council" with the participation of bishops, clergy and laity from all over the Anglican Communion, gathered relevant studies from each province. At its first meeting in 1971, it was decided that if Hong Kong proceeded to ordinations of women, the Council would accept them and that this “will use its good offices to encourage all Provinces of the Anglican Communion to continue in communion with these dioceses”[21]. That was the time when Florence Li Tim Oi was officially recognized as the first woman priest, while two more female priests were ordained in Hong Kong (1971).
Soon, despite the reactions, the practice of ordination of women was followed by other Churches of the Anglican Communion. In 1974 in the United States eleven women were ordained (Philadelphia/Pennsylvania) and another four in 1975 (Washington). However, they did not have the official approval of the Episcopal Church, but it was soon released. A year later (1976) the Episcopal Church approved the ordination of women not only as priest but as bishops too[22].
Almost simultaneously, in 1975, the Anglican Church of Canada approved the ordination of women and in 1976 proceeded to the first ordination. The Anglican Church of New Zealand (1977), Kenya, Uganda (1983) and Australia (1992) followed. 
These developments were consistent with the eleventh Lambeth Conference (1978) which was positive to the ordination of women and resulted in the recognition of the right of each province to follow its own practice either for or against the ordinations[23]. More general, however, was the concern of a possible schism in the body of the Anglican Communion. For this reason, the Conference hastened to explain that "the holding together of diversity within a unity of faith and worship is part of the Anglican heritage"[24], that, in other words, the decision is based on theology and ecclesiology of Anglicanism. That means that the various differences on the issue of ordination of women were officially recognized; that it was considered as possible to preserve the unity of faith and worship, and that the communion among the faithful and among the Churches of the Anglican Communion might not be disturbed[25]. This statement, however, was understood differently by the bishops, as others had the impression that the problem was solved and others that it was not solved[26]. At the same time, fears about the consequences of this decision on the relations with the Orthodox Church, the Roman Catholic and the Old Catholics, were expressed[27].
At the same time, and rather unexpectedly for European standards, let alone for those of the Orthodox Church, the first enthronement of a female bishop took place, that of Barbara Harris, in 1989 in Boston. This cleared the way for the enthronement of other female bishops in New Zealand (1991) and in other Anglican Churches of the USA (1992)[28].
      ***
Returning to Old Albion, the Church of England remained an observer towards developments and ordinations of women which occurred in the Anglican Communion.
In the decades of 1970’s and 1980’s and while outside Great Britain, Anglican Churches continued to ordain women, in the Church of England women were mainly active in the field of theological education. Until the 1970’s the theological education of women did not differ at all from that of men who were about to be ordained as priests, meaning that a great success was achieved.
The claim of the request for ordination went on along with writing books, articles and studies inside the broader framework of the "Movement for the Ordination of Women" which was established in 1975. It is realized that the issue of the ordination of women was developed not individually, but in function, and as a part of a broader thematic about the position of women in Church, the participation of women in priesthood, the ordination in relation to the gender of Christ, women in the Bible and church tradition, gender stereotypes in Church and society, the role of the clergy and laity, etc. Inevitably, in the discussion, references about the Trinitarian doctrine and particularly in Christology, in anthropological issues in relation to the Creation and the Fall as well as questions in soteriology and ecclesiology were made. In other words, the issue of the ordination of women has raised a number of theological and particularly ecclesiological issues that the Churches were called to respond to and communicate with each other and that was not easy. It is understandable that this thematic occupied the member-Churches of the WCC in an attempt to overturn stereotypes and restore the position of women in church life[29].
Finally, after many discussions at an ecumenical and local level, the General Synod of the Church of England, in 1987, accepted the ordination of women in the first degree of priesthood, the deaconate, just as it applies to men. Many years of discussions, disagreements and confrontations followed until the Church of England approved the ordination of women to the order of priest. The decision was made only on the 11th of November, 1992 but remained on paper for two more years until it was ratified by the head of the Anglican Church, Queen Elisabeth (February 24, 1994), and was applied in practice[30]. The year 2014 was the twentieth anniversary of the first ordination of woman in the Church of England (1994-2014)[31].
The procedures for the acceptance of women to the rank of bishop were slower, mainly in the Church of England. If in the US the first female bishop assumed office in 1989, in the Church of England, the century had to change to create the appropriate conditions.
***
V: Management of the crisis in the Anglican Communion
It is certain that the issue of the ordination of women caused tremors both within the Anglican Church and in the ecumenical dialogues. To treat this problem, the Anglican Church moved at two levels:
a) Within the Anglican Communion (inter-Anglican relations)
The need for an assessment of the experience of the ordination of women in the wider Anglican Communion was expressed. The Lambeth Conference of 1988 introduced a specific method for the acceptance of the new practice of ordination of women on behalf of the believers. This method is the introduction of an open and continuous dialogue 1) among the members of the Anglican Communion, 2) between Anglican faithful who had opposing views while receiving parallel pastoral care, and 3) between the Anglican Communion and the other Churches[32]. In other words, an "open process of reception"[33] was launched to achieve the highest possible degree of communion with those who had a different view[34]. The conference established a committee to prepare pastoral directive in order to avoid tensions or breakaways of believers from the Church. The next step was the formal acceptance of the different practices which applied to the ordination of women. The goal was always to avoid schisms and to ensure the unity and communion[35]. In an ultimate effort the Lambeth Conference of 1988 was led to the following decision: "each province should respect the decision and the attitudes of other provinces" for the ordination of women as priests and bishops "without such respect necessarily indicating acceptance of the principles involved"[36].
There is no doubt that the acceptance of this novel practice of the ordination of women has not been easy. This was found by the next Lambeth Conference in 1998, while patience was recommended, because the acceptance of the practice of the ordination of women is a "long and spiritual process". The need for unity had to be emphasized, but also the confirmation that both sides, the proponents and the opponents of the ordination of women, are equally good faithful Anglicans. For pastoral reasons, a fairly original solution was adopted, that of the institution of the Provincial Episcopal Visitor, also known as "flying bishop", who ministers in wherever female priests are not accepted. These are assistant bishops who are determined by the bishops. What this might mean in terms of ecclesiology, at least from an Orthodox viewpoint, is rather obvious. It certainly fits the ecclesiology of Anglicanism, which according to the principle of "comprehensiveness", can accept and absorb a variety of outlooks and attitudes in ecclesiastical life, but it is unacceptable in Orthodox ecclesiology. Of course, if one considers that in Orthodoxy, in the countries of Diaspora, there might be more than one bishop in the same area in order to serve the different national groups of Orthodox believers, we should not be surprised.
b) In the inter-Christian dialogues
Fears the eleventh Lambeth Conference (1978)[37] had expressed, that the decision to ordain women would have negative consequences in the relations with the Orthodox Church, the Roman Catholic and the Old Catholics, were confirmed very soon. Especially in respect to the Orthodox, the reaction was intense. It is sufficient to note that the bilateral dialogue between Orthodox and Anglicans is a representative sample that the ordination of women is an ecumenical problem: It officially began in 1973 and suffered a heavy blow in 1978 when the Lambeth Conference decided the admission of women to the clergy of the Anglican Church. In the very same year (1978) the issue of the ordination of women was officially raised during a meeting of the Joint Doctrinal Commission at Monastery of Pendeli, Athens. The Orthodox representatives stated that they could not regard it as an internal issue of the Anglican Communion and addressed a dramatic call to the Anglicans not to proceed with the implementation of the decision to ordain women in order to avoid putting obstacles in the theological dialogue between them[38]. But not just that. It was preceded by the reaction of Father Alexander Schmemann, that the ordination of women is for the priesthood "a threat of an irreversible and irreparable act, which, if it is realized, will result in a new division among Christians, which I am convinced that it would be final, and it will mean, at least for the Orthodox, the end of the dialogues"[39].
To deal with all these situations and in the "process of reception", which means the procedure of acceptance, the Anglican Church introduced (1987), a working group with representatives from all over the Anglican Communion and launched an evaluation of the concerns[40] that had been expressed about the ordination of women. The Metropolitan of Pergamos, Ioannis Zizioulas from the Orthodox Church and the Roman Catholic Bishop, Pierre Duprey participated in the discussion[41].
***
Despite all the efforts to accept the new practice, for unity and abidance of balance in inter-Anglican relations and interchurch dialogues, the problems did not stop.
No matter what, when considering the issue within the Anglican Communion, we realize that it required years of discussions, confrontations and tensions, to crystallize and finally establish a wide range of concepts. These vary from complete denial to the complete acceptance of the ordination of women, in the various local Churches throughout the world. So today, in the 21st century, certain Churches of the Anglican Community fully accept the ordination of women as deaconesses, priests and bishops (e.g. the Episcopal Church in the USA, Anglicans in New Zealand, Australia, Canada, etc.). Others accept the ordination of deaconesses, priests but not bishops, and other, while they have lifted the relevant prohibitions, have not yet proceeded to the ordination of women.
What is certain is that in the 21st century, the Church of England is divided about the issue of acceptance of women to the order of bishop. I will not discuss it any further. Besides, these facts are very recent and we all, more or less, have read about them in the church or civic press. Newspapers and blogs regularly have informed us about the developments in the Church of England over the last decade, culminating in the developments in 2012, 2013 and 2014. It is worth noticing that in November 2012, while the general climate in the General Synod of the Church of England was in favor of the acceptance of women in the Episcopal throne, the decision that was taken was negative. The following year, however, in 2013, the decision was overturned by another one which was voted by the General Meeting and approved the ordination of women as bishops. The decision was finally validated in 2014, and it was applied to England what applies to the other Anglican churches. Since December 17th, 2014[42], and after almost a century of consultations and forty years of canonical regulations, the issue is considered closed.
IV. Evaluations
In the 1970’s, the developments in the Anglican Communion have caused doubts to the Orthodox side, concerning if the "genuine theological dialogue" with the Anglicans had, till that time, any significance. Today, the bilateral theological dialogue continues and proceeds normally. Complaints are heard from individual circles, which are either out of ignorance or because of other reason and do not take into account that the issue of the ordination of women has come out of the list of issues of the bilateral theological dialogue between Orthodox and Anglicans, so it cannot be an obstacle to the dialogue.
As research shows, the treatment of this issue by the Anglican Church was on a theological basis. Certainly, social developments and the general structures of Western societies favored and accelerated the developments. But they did not set them. From the first statements of Ronald Hall in Hong Kong, to those of the Lambeth Conference, the arguments raised do not lack theological content.
What is particularly interesting for the Orthodox Church is the development of the official theological debate in the Anglican Communion and its ending to the acceptance of both the ordination of deaconesses and the ordination of women as priests and bishops. Among other things, we have to consider this: the issue of acceptance, or more accurately the restoration of an ancient practice, that is the institution of deaconesses, in the contemporary ecclesiastical life. As the case of the Anglican Church shows, that is not easy. From the Orthodox point of view only one more concern can be expressed, for the fact that, while the Inter-Orthodox Theological Conference in Rhodes (1988) had decided the preparation of the revival of the institution of deaconesses, there has not been any progress so far[43]. Some possible answers could either be that "things are still fresh for such a decision" or that it did not eventually emerge such a necessity in the life of the Orthodox Church, which means, that the living conditions of the late 20th century and the early 21st century canceled both the desire of some Orthodox women and the need to restore the institution of deaconesses. However, the issue is not so simple. An indication of its complexity is the fact that there are Orthodox Churches that see the need for deaconesses and this is something that cannot be disregarded in the discussions. For example, the Patriarchate of Alexandria has expressed its intention to pose again the issue of deaconesses due to pastoral needs in the area of mission, the work of catechesis and baptism of adult women. That means that today the institution of deaconess is "necessary and imperative" once again[44]. The issue is not going to concern the future Holy and Great Synod of the Orthodox Church that is going to be held in 2016. It is not excluded, however, that in the near future, to concern some Patriarchates or autocephalous Churches, the Orthodoxy of mission or that of Diaspora, where a strong desire to revive the institution is recorded and the developments may be rapid.
Certainly, the theology and ecclesiology of the Anglican Church allows the practice of the ordination of women at all levels of priesthood. Whether, the Anglican case may be a miniature version of what will happen in the Orthodox Church is a big question and should be answered in a following study of ours.


[1] See, Community of St Mary the Virgin, at http://en.wikipedia.org/
[2] Cf. J. Field-Bibb, Women Towards Priesthood: Ministerial Politics and Feminist Praxis, p. 67-75.
[3] See, Community of St Andrew, at http://en.wikipedia.org/
[4] See, Resolution 47 of the Lambeth Conference 1920. See also, Roger Coleman (ed.), Resolutions of the Twelve Lambeth Conferences 1867-1988, Anglican Book Centre, Ontario 1992, pp. 59, 60.
[5] Mary Tanner, “Il Movimento Per I diritti delle donne nella Chiesa d’ Inghilterra”, at
Marinella Perroni e Hervé Legrand (eds), Avendo qualcosa da dire, Teologhe e teologi rileggono il Vaticano II”, publishing Paoline Editoriale Libri, 2014, pp. 159-177.
[6] See Resolution 68 of the Lambeth Conference 1930
[7] See Mary Tanner, “Il Movimento Per I diritti delle donne nella Chiesa d’ Inghilterra»
[8] See indicatively Mary Tanner, “Il Movimento Per I diritti delle donne nella Chiesa d’
Inghilterra”, ibid.
[9] See indicatively Women bishops in the Church of England? A report of the House of Bishops’ Working Party on Women in the Episcopate, publishing Church House Publishing, London 2004.
[10] See indicatively, Women bishops in the Church of England?, pp 116-117.
[11] Mary Tanner, “Il Movimento Per I diritti delle donne nella Chiesa d’ Inghilterra” ibid.
[12] See indicatively Women bishops in the Church of England?, ibid, pp 122.
[13] See Edmund B. Der, Florence Tim Oi Li: Pioneer & Mentor of the Women Priests’ Movement at http://www.anglican.ca/faith/worship/resources/li-tim-oi/li-tim-oi-der/
[15] See analytically Mary Tanner, “Il Movimento Per I diritti delle donne nella Chiesa d’ Inghilterra” ibid.
[16] See indicatively Mary Frances Schjonberg, Communion to celebrate first woman priest Li Tim-Oi on anniversary of birth, at http://archive.episcopalchurch.org/79425_85617_ENG_HTM.htm
[17] See, Resolution 113 of the Lambeth Conference of 1948 at http://www.lambethconference.org/
[18] See, Resolution 34 of the Lambeth Conference 1968
[19] See, Resolution 35 of the Lambeth Conference 1968
[20] See, Resolution 37 of the Lambeth Conference 1968
[22] In this Church, the previous ordinations were recognized. However, the first ordination took place on January 1st 1977.
[23] See, Resolution 21 of the Lambeth Conference 1978
[24] See, Resolution 21 of the Lambeth Conference 1978
[25] See, Resolution 21 of the Lambeth Conference 1978
[26] See, the relevant assessment of Mary Tanner, “Il Movimento Per I diritti delle donne nella Chiesa d’ Inghilterra”, ibid.
[27] See, Resolution 21 of the Lambeth Conference 1978.
[28] In the Anglican Church of America the ordination of women was accepted by: The Episcopal Church in the USA and was denied by the following:
• Anglican Catholic Church
• Anglican Province of Christ the King
• Christian Episcopal Church
• Southern Episcopal Church
• United Episcopal Church

[29] See the relevant study of Constance Parvey (ed.), The Community of Women and Men in the Church: The Sheffield Report, WCC, Geneva 1983.
[30] A few days later, the decision was materialized, on March 13th, 1994 and 32 women were ordained in the Cathedral of Bristol, in the presence of audience, leaders of the Ecumenical Movement of the W.C.C, and the media. See, V. Stathokosta The Ordination of Women as a unity factor of the Churches? The case of England, at "Kath' Odon" 6 (Sept-Dec. 1993), pp 147-149.
[31] The legitimacy of the ordination of women was questioned at the Court of Law by the Anglican priest Paul Williamson and his obsession to seek justice ended up having him declared vexatious litigant and he was no longer allowed to litigate in the UK. See, http://en.wikipedia.org/wiki/Paul_Williamson_(priest).
[32] See, Resolution 1 of the Lambeth Conference 1988.
[33] See, Mary Tanner, «Il Movimento Per I diritti delle donne nella Chiesa d’ Inghilterra».
[34] See, Resolution 1 of the Lambeth Conference 1988 as follows: “... maintaining the highest possible degree of communion with the provinces which differ”.
[35] See, Resolution 1 of the Lambeth Conference 1988. See also, The Ordination of Women to the Priesthood: A Second Report by the House of Bishops of the General Synod of the Church of England, GS 829, 1988.
[36] See, Resolution 1 of the Lambeth Conference 1988.
[37] See, Resolution 21 of the Lambeth Conference 1978.
[38] See, V. Stathokosta, Relations between the Orthodox and the Anglicans in the Twentieth Century: A Reason to Consider the Present and the Future of the Theological Dialogue in “Ecclesiology” 8 (2012) 350–374 (369-370).
[39] Alexander Schmemann, Concerning Women's Ordination. A Letter to an Episcopal Friend in “St.Vladimir's Theological Quarterly” 3(1973), pp. 239-243
[40] A report was published and was filled to the Lambeth Conference. See, Women and the Episcopate: Report of the Working Party Appointed by the Primates of the Anglican Communion, ACC, London, 1987.
[41] The Truth Shall Set You Free: Report of the 1988 Lambeth Conference, Anglican Consultative Council, 1988.
[43] Archimandrite Genadios Lymouris, "The position of women in the Orthodox Church and the ordination of women" (Rhodes, October 30th - November 7th 1988), ed. Tertios. Katerini 1994.
[44] Is is about a request which is expressed by the current Metropolitan of Zimbabwe, Seraphim (Kykkotis), that the Orthodox Church should consider: "the restoration of the institution of deaconesses with the well-documented and responsible biblical and theological outlook of our dear professor Mr. Evangelos Theodorou, which was applied as much by Apostles as the Fathers of the Church and the contemporary top Orthodox Hierarchs, and even Primates". See A letter of the Metropolitan of Johannesburg Seraphim at Romfea.gr on the Ordination of Women, at http://www.romfea.gr/ieres-mitropoleis/8955-5920 and http://www.tovima.gr/politics/article/?aid=280498