At the initiative of the World Council of Churches:Unit on Education and Renewal, women from Orthodox Churches of both the Eastern and Oriental traditions, met at the Women's Monastery of Agapia to discuss the "Role of Orthodox Women in the Church and in Society." The meeting, which took place from September 11-17th, 1976, was held in the Moldavian region of Roumania at the invitation of the Roumanian Orthodox Church and under the patronage of Metropolitan Justin of Moldavia.

Meeting for the first time, the participants attempted to share their experiences and to articulate the problems they face in their commitment to the Church in its life and in society today. In the light of their different cultural and social situations, important questions were discussed concerning Education and Vocation of Women in the Church, Family in Church Life, Witness in Society, and Participation in the Ecumenical Movement. It was recommended that the question of the ordination of women be studied in the light of the Orthodox Tradition for a more effective articulation of the Orthodox position in the ecumenical dialogue.

Special concern was noted for the human problems confronting women in societies involved in political conflicts, and particularly for refugees, orphans and other victims of such conflicts. The Consultation also responded to the expressed needs of women to become more involved in theological education, church administration and decision-making in all levels of Church life, social service, religious and spiritual education in the Church, monasticism, and the strengthening of family life.

The members of the Consultation also experienced the liturgical and spiritual life of the Agapia Women's Monastery and the other monasteries in Moldavia, which served to deepen the experience of love and fellowship which developed in the Consultation.

We the forty participants of the Orthodox Women's Consultation, representing nearly all the countries of Europe, and the continents of Africa, Asia and America, came together in Agapia inspired by a profound Christian humanitarianism. We came to discuss and to realize, in a friendly and sincere exchange of ideas, the answers to a few of the many problems raised in the modern world. As we can deduce from the title of the Consultation, the basic question at the centre of all discussion was: what role can the Orthodox woman play now in the framework of the Church and society? And, what can she do to bring her contribution to the solution, or at least to the improvement, of the moral crisis with all its political, social, and economic implications which are the cause of so much human suffering?

Naturally, in the framework of such a consultation, we sought an answer which would be consonant with the spirit of the doctrine of the Church. We underlined, first of all, the need for a closer link between the Church and life, so that Orthodox doctrine may enter more profoundly into the consciousness of the faithful, and so that through this they may come closer to Jesus Christ and the truths He preached.

The particular importance of this meeting lies precisely in the fact that this was the first time that Orthodox women were called to find and themselves propose solutions and ways in which they could make their contribution to the accomplishment of this noble Christian aim

Our debates revealed the importance of the role women can play in helping the Church in its social activity. By her very nature, woman has a special vocation in the education of children and men, and in bringing consolation, affection, and a softening of the harshness of the human heart. The Church ought to give importance to this vocation by creating favourable conditions for women to acquire an adequate theological and religious education. When women are able to have a correct understanding of the teaching of the Church, they will be able to pass it on to others and thus influence those in their families and communities, helping them and educating them in the spirit of the Church.

Women's participation in the life of the Church can contribute to the strengthening of the unity of the Church, and halt its dissolution into various kinds of hybrid organizations, which often result in the corruption of its doctrine and which are a threat to its communal character. The presence of Orthodox women in public life can be equally salutary in its influence on political ideas. She can bring support to the common effort of all men of good will throughout the world in the abolition of war, of the violation of human rights at all levels by converting it into a policy of justice and universal peace. All these ideas, discussed and identified during the symposium of Orthodox women at Agapia, constitute an expression of the serious concern with which Orthodox women today confront these problems and of their sincere and determined desire to contribute to their solution.

The World Council of Churches is to be praised warmly for its initiative in organizing such a conference, and we are deeply grateful to His Beatitude Patriarch Justinian, of the Roumanian Orthodox Church and to His Eminence Metropolitan Justin of Moldavia for their kind interest and hospitality in hosting this Consultation.

Prof. Ekaterina Braniste (Roumania)

It was with great joy and some surprise that we had our first encounter with monasticism in Rournania. For many of us who live in the West, this was our first experience with Orthodox monastic life beyond that of small, struggling communities in our homelands. What we saw was the continuation of a strong monastic tradition which had existed for centuries, and in spite of various cultural and political changes in the rest of society. Our daily visits, which took us to approximately twelve monastic communities in the vicinity of Agapia and in the Province of Moldavia, introduced us to a variety of spiritual treasures contained behind those monastic walls.

Several distinct impressions remain: the glorious frescoes in deep blues and greens bathing the exterior walls of the churches in Moldovitsa and Voronetz; the austerity of the monks of Sehastri and the humility and piety of their staretz, Father Cleopas, who has inspired a renewed spirit of prayer and contemplation throughout Roumania; the splendid voices of the monastic choir of the women's convent in Varatic; the beautiful handiwork of the nuns expressed in the colourfully woven rugs and the richly brocaded vestments made in their own workshops; the treasure of manuscripts and miniatures, found especially in the library of Neamtz, and the tradition of copying which is still being passed on from generation to generation in the monasteries.

Beyond these riches, we were impressed in each place by the self-sufficiency of each community. From the multitude of cheeses, fruits, wines and other foodstuffs sampled from the gardens, orchards and farms run by each community, we began to realize something of the nature of life in a large monastic community where each person has his or her work and where the labour of each is vital to the life of the whole community, be it in the garden, the chapel, the workshop or library or the kitchen. Certainly the women who cheerfully and silently served our tables each day in Agapia made us just a bit uneasy with the feeling that somehow we should "pull our own weight" in the spirit of the community.

Within our discussions, we discovered the degree of intellectual resources which permeates the life of each community along with the spiritual resources we found in their life of prayer. From the beginning when a novice is introduced to the life of a monastic, she receives training not only in the spiritual disciplines but in a series of religious classes which serve to increase her knowledge of Orthodoxy. In the idiorhythmic style of community life, which was predominant in the communities we visited, the young nun lives in a smaller family of several nuns, guided by the "mother" of the house who nurtures them much as a mother teaches and guides her own children. Those who show interest and capability may attend Seminary level courses in one of the larger women's monasteries and, later,enroll in the regular program of the theological studies in the Faculty in Bucharest. After completing such studies, the nun thus returns to enrich the life of her community by sharing her knowledge both with those who are beginning, thereby continuing the cycle for new generations, and with the many pilgrims who come to the monasteries to be educated in the life of the Church.

Perhaps the greatest impression of monastic life came to us in the vitality and joy of those abbesses and nuns who shared in our Consultation as participants. Their understanding of modern life, their concern for the mission of the Church, their desire to serve in any way possible - even our personal needs, was a witness to all of us of St. Paul's words which call us:

"to lead a life worthy of the calling to which you have been called, with all lowliness and meekness, with patience, forbearing one another in love, eager to maintain the unity of the Spirit in the bond of peace." (Ephesians 4:1-3).

Constance Tarasar (USA)

The biblical account of the creation affirms the fundamental unity and equality between man and woman (Gen. 1:27.) The family is the response to a Divine call, a call to live in communion. It is through love that human fullness is realized in the couple; it is a love of becoming and which ought to be continually nourished.The man and the woman have been chosen and consecrated in the sacrament of marriage to the service of Him who calls and gathers, and Who unites humanity in love. The work of the Church is the creation of communities of which the first cell, the building block, is the community established by marriage for the purpose of perpetuating in history the edification of the Body of Christ.

In the Church, the accent has always been placed on the priority of the family, as the image of communities and social groups. Each Orthodox Church should find resources for training the family for its missionary and liturgical role.

The family provides the environment where the experience of faith manifests itself in a communal way. In the Orthodox Church, the liturgical and sacramental life is the context in which the faith is lived and expressed. The role of, parents is essential in helping children to discover the meaning of Christian life through the liturgy - by preparing them for the reading and proclamation of the Gospel, the celebration of feasts and fasts, and participation in the sacraments.

Though the education of the child rests upon the parents, nevertheless, one cannot overlook the influence that other family members might have on them, such as godparents, aunts, uncles and grandparents. The authority of parents is often questioned and godparents and relatives must help the parents in the task of educating their children.

The family must be liberated from the oppressions it has suffered in the past, so that women may be relieved of the many burdens which inhibit them from making their specific contribution.

The dignity of the woman, particularly that of the mother, is blessed in the Church by certain rituals and prayers inspired by the Old Testament and which refer to the uncleanliness of woman. Such rituals and prayers ought to be re-examined in the light of New Testament texts (Acts 10: 15, John 2: 1 -11, 1 Tim. 2:15).

In Orthodox societies, the role of monasticism expresses a parallel life-style to that of family. Many comparisons can be drawn between the elements of the family community and the monastic community. The virtues inherent in monasticism - of obedience, humility and chastity - are also necessary in family life and find their particular expression in motherhood. Education in many monastic communities is communicated in a manner similar to the way it is given in a family - from mother to daughter or from father to son, in the spiritual relationship of spiritual mothers or fathers in monastic communities with their spiritual children. For this reason, monastic communities are also centres to which lay persons come for spiritual education and enlightenment.

In some countries, such as Roumania, capable women in the monastic communities are given the opportunity of pursuing higher theological studies. Such a practice is commendable as it not only helps to deepen the theological understanding of the person who is dedicated to a contemplative life, but it also provides the monastic community with its own staff of teachers for the various levels of education required in the community.

Noting the lack of monastic centres and vocations in the Orthodox diaspora, it is necessary for Churches and Church or Sunday schools to give more attention to information about the monastic life.

Orthodox women are aware of the fact that there are many obstacles preventing them from fulfilling their mission and duties, both in society and in the Church. However, the problems which need the attention of women are many: that of refugees, delinquents, prisoners, migrants and the unemployed, as well as the more general questions of the participation of Christian women in humanitarian and governmental bodies, mass media, and artistic life which contribute to the shaping of the society.

Women are especially capable of organizing and providing special assistance and care for the poor, the aged, orphans, and those confined by illness in homes and hospitals. Women are also needed to staff special nurseries for children of working mothers. Specially trained women can assist the clergy in helping families to resolve conflicts, to meet the needs of broken families or those in the process of divorce, and especially to provide a special care and concern for the children in these families who face many difficulties and frustrations because of such circumstances.

Women must be encouraged to think out for themselves possible forms of co-operation and common action with other Christians in their particular societies. An example of a possible common concern is the care of migrant workers and particularly women migrants in a number of countries. Orthodox women might be in a position to set up some form of action of their own, or to associate themselves with existing programs.

Many women are already serving their Church and community in the areas of mission, social and welfare services, leadership training. youth work, etc. Churches should enable such women to increase their skills by assisting them to acquire additional education and training for this important work.

Education is integrally related to the role of women in Church and society. Without proper religious training at all levels, including higher theological studies, the role of woman and her participation in all aspects of Church life is limited. Therefore, the concern for the education of Orthodox women is also the concern for their increased involvement in witness and service in the Church.

The family is the primary educational unit for the religious growth and development of the Orthodox Christian. In order to encourage and strengthen the educational role of the family, special training programs for parents are needed to equip them for the task of preparing, their children for participation in the life of the Church.

Lay persons, including women, should be given adequate training so that they may participate in the formal education of children in Church or Sunday schools. Parish councils, in which women can and should play a significant role, need to consider seriously their responsibilities in this educational task providing the necessary training, equipment, classrooms and materials for the education of all the members of the Church.

Special conferences and workshops in theological and psychological studies need to be organized in order to provide a sound foundation for such service. Higher theological studies should be encouraged for Sunday School directors and those responsible for the training of teachers.

In order to promote the increasing and widening role of women in service to the Church, opportunities need to be provided by parishes and dioceses for the higher theological training of Orthodox women. Such studies are important, not only for those who wish to be professionally engaged in the work of the Church, but for those who seek to be better informed lay persons, so that the life of the local parish may be enriched by the benefit of their educational experience.

Seminaries and Church councils at all levels are encouraged to examine the possibilities for new vocations, ie., professional job opportunities or positions, for theologically trained women who can serve the emerging needs of the Church. Special courses for men (especially future pastors) and women in theological schools or seminaries may be necessary for the examination of the role of women in the life of the Church, particularly in vocational opportunities for service. Special courses may also need to be added to the curriculum to make the training of women for Church service meaningful and relevant.

The selection of persons as teachers in theological and religious education should be based on competence and not on the person's sex.

Those Church bodies which are concerned with theological reflection and engagement should include theologically-qualified women in their membership, and should promote the training of women for participation in such theological discussions.

Traditionally, women have assumed a prominent role in the area of Church service in their parishes and local communities. These areas of service continue to be expanded through the higher education of women, especially in theological studies. The leadership and initiative of women is especially significant in the areas of education, social work, church administration and, in recent years, publications.

Women should be encouraged to take an active role in the decision making bodies of the Church at all levels: in the parish, on the parish council and committees; in the diocese, in departments, committees and clergy-laity assemblies; in the national Church assemblies of clergy and laity, and in the departments and commissions of the Church administration which serve under the authority and .direction of the bishops of the Church. They may also at times be called as consultants as these bodies engage in their work.

The inclusion of women in the decision-making bodies of the Church that include laymen is necessary for the following reasons;

a. Such decision-making bodies that lay people are included in should represent "the whole Body of Christ," ie., all of its members.

b. As men and women bring different charismata, viewpoints and visions of the manner in which the Church can fulfil itself in its witness in society, it is important that all members be given the possibility to participate in this fulfilment. This will bring a mutual enrichment to the life of the Church and enable men and women together to realize and express the "image of God" in their mutual service.

c. As women in our churches are concerned most intimately with family education, youth and adult programs, charitable and social work, prayer and the strengthening of the liturgical life, they have the ability to discern in a different light what plans and decisions need to be taken on behalf of the whole community at the local, diocesan and national levels.

Parish councils are asked to discern the needs of the Church and the training and skills required to fulfil those needs, eg., readers, choir directors, cantors, teachers, church secretaries, etc. Women should be encouraged and assisted to receive the training necessary to assume some of these functions in church life.

Women are particularly conscious of the need for catechetical and liturgical materials for home and church use. In the light of the increasing demand for religious publications today, many competent women can provide the skills necessary for the production and promotion of educational and news media in the Church. Women can contribute new creative elements to make church publications more accessible to the lay reader in the Church. There is also a need for special articles in existing publications where they may read about the role of women in the Bible and history, lives of women saints, and current news about the work of Orthodox women both at home and abroad.

The question of single women and especially of those who have no monastic vocation, but wish to serve the Church, has never been discussed. The Church may consider a ministry for them, in the same sphere as the diaconate or by the creation of other structures.

In the early centuries of the Church and in Byzantine times, the deaconess played a significant role in fulfilling the service, ie., the true "diakonia" of the Church. In some churches - in Egypt, for example, where there are over 150 women fulfilling a diaconal function, this important form of service has been restored to the life of the Church, and in others, a need is felt for providing women with a responsible and full-time vocation in the service of the Church. Although such a need is not universal at present, it is recommended that the office of deaconess be studied and considered for "reactivation" in Churches where the needs of society could be met more effectively by such a service.

a. The content of this diaconal service is similar to that mentioned above in the paragraphs dealing with Church service. The service of the deaconess, however, differs in that it is a service consecrated by the Church, with the blessing of the bishop, and is a life-time commitment to full vocational service in the Church, as presently dictated by the canons of the Church. Necessary adjustments or recommendations concerning the office of deaconess are subject to change by any future Councils of the Church, to meet present-day conditions and needs.

b. It must be noted that the role of the deaconess is that of a "diaconia" and is not a "priestly" function. Its form and content is that of service and does not have the character of a liturgical- sacramental function, though the very nature of its service is an extension of the sacramental life of the Church into the life of society. The office of deaconess is distinct and is not new, nor can it be considered as a "first step" to the ordained priesthood.

In the light of the increasing debate on the ordination of women to the priesthood in churches of the Western tradition, it would be helpful to Orthodox women if special studies could be conducted on this subject in order to clarify and interpret the Orthodox position to other churches. This is an immediate need, especially for Orthodox women living in Western societies who are continually being engaged in dialogue on this question.

Increased Orthodox participation in Ecumenical Life at the international level has made a great contribution towards the enrichment of the Church throughout the world. It is clear, however, that the participation of Orthodox women was growing very slowly and was often imperceptible. New forms of involvement, however, should continue to be sought.

Ecumenical participation takes place on at least two levels: that of international relations (e.g., World Council of Churches and other bodies) and at the local (parish) or national level, and both have to be taken into account. It is important that women should be included as official delegates of their, church to national and international meetings.

There is a need to strengthen the ecumenical education and involvement of women in parishes and the importance of seeking - or forming - new leaders from among the parish membership. By building up this leadership, the churches would be able to draw upon appropriate people to participate in larger-scale, international or regional meetings. An important tool in this process of education is the encouragement of encounters between different Orthodox women's groups and between the Orthodox women's group and other women's organizations at the local level. A means to this end might be the establishment of a Pan-Orthodox Team of 5 to 6 people who would visit various countries to learn of the church life there, to share some of their life with sister Orthodox Churches, as well as with other confessions, and to foster greater ecumenical and inter-Orthodox awareness.

The members of the consultation expressed the hope that a further consultation, organized by Orthodox, should be held in the near future, if possible in an Orthodox country or in a place where the participants can take part in the life of the local Orthodox Church.

In view of the recommendation that Orthodox Churches should have a larger representation on the staff of the World Council of Churches, it was hoped that at least one of the additional staff members appointed should be a woman. It was further recommended that the WCC be requested to seek funds for the employment of an Orthodox woman staff member to help in the work begun by the Consultation at Agapia (September II - 17, 1976) and to further the concerns expressed by this Consultation.

World Council of Churches:
Sub-Unit on Women in Church and Society
Geneva 1976