ordination

By not allowing girls to serve in the alter with their brothers (in a position which itself did not exist for centuries of Christianity), by not ordaining gifted women to the diaconate (despite repeated calls to do so be ecclesial hierarchs), we impoverish the imagination of our people.  If we impoverish our imagination to such a degree that we cannot even imagine the joy of a young girl serving in the altar with her brother, to what else do we become blind?

Any argument for the ordination of women to the priesthood must address at least two questions. First, what is the Orthodox priesthood? The exclusion of women from this ministry depends on particular claims about the office itself and its gender-specific nature. If an examination of the priestly offices finds that they are not inherently ‘masculine’ ministries, then a second question must be asked, what is the consequence of continuing to exclude women from this office? Is it a harmless practice? How do we measure its possible harm to men and women? Or, is the theological inconsistency of this continued practice enough to provide a compelling reason to change?

Nicholas Afanasiev is very concerned to clearly pair ministry with gifts, and ensure that the church remains charismatic rather than subject to law. But how do we recognize gifts, and is there really a place in our church to exercise all of our gifts?