Springtime in Switzerland is a delight to the senses, Beautiful trees, fragrant and prolific flowers, birds that never seem to stop singing, sunshine than stays long enough to enjoy and feel its warmth. Delicate rain, and dramatic thunderstorms in the mountains offer yet another experience. During May I spent three weeks at the Ecumenical Institute at Petit Bossey, Celigny, some 18 km from Geneva. During this time I was involved as a participant in two contrasting seminars, both with a focus on women but asking different questions, and using different agendas
The first seminar was focused on "Women of Vision- towards the 21st Century" Only women delegates were present and whilst representing differing traditions of the Church, the women more importantly represented themselves and their own work in ministry, theology, pastoral work and social action. The keynote addresses reflected the involvement of women from America, Canada, Africa, Latin America, Australia, Asia and Europe-east and west- and brought stories of war, ethnic conflict, anger, violence, deprivation, racism, sexism and homophobia and some glimpses of achievement and change against all the power influences of patriarchal authority and oppression in church, society and family.
The women present were constantly challenged to examine even their own seemingly inclusivity. The inherent and subconscious words of racism, even from thinking and caring women, was brought to a plenary by one delegate from America. In response we were forced to deal with our words over the days and ask whether somehow, although conscious and aware and often involved in action against racism, were there not elements within all our cultures and contexts that continued to be exclusive'?
Aruna Gnanadason, Co-ordinator, Women's Programme of the Women's Unit, WCC, spoke of the pain of working in the Ecumenical Movement that promised so much for women, and yet had neglected the promises of listening to women's voices during the Decade. The early reports from the WCC team visits were not encouraging, In some countries, church leaders did meet with the team, and were polite and hospitable, in other countries, church leaders declined to meet with the visiting team. The information that the work for and on behalf of women, both in church and in society, has in the main been done by women will come as no surprise to the reader. Aruna asked the question we are all asking 'when will the Churches take an active role in ensuing that the place of women in the church was re-examined in the true light of the Gospel?'
Delegates asked of the seminar that amongst the crucial questions to be addressed there must be time to explore the possibilities of feminist theology ensuing it not only be for academic women theologians but also a curriculum requirement in seminaries and a tool of action for all women in the church; women's empowerment in the church; how to question the power and control of women's lives through the laws, customs and culture in our churches which are often far removed from the Gospel and are demeaning for women and girls; how to use feminist theology to build bridges between women in the church and how to develop theory which will express feminist theology in different cultures. Many other questions arose during the seminar as women seriously worked to envision the church of the next century.
For any seminar to be successful and challenging there must be times of enthusiasm and solidarity alongside frustration and conflict. The imperialism of the English language will always be a problem at ecumenical gatherings of women. The imperialism of western culture and western wealth is not only endemic in the West, and delegates were conscious of the need for the empowerment for all women. Education is a great tool of freedom for women in all societies, how we use it to assist and bring our other sisters together is an onerous task, one that can be fraught with misunderstanding and 'maternalism'.
Most of the time was spent at Bossey with a very welcome break in the early afternoon for quiet time or conversation or walking. Morning worship was organised by regions. We celebrated liturgies with the music of Latin America; the importance of rice to the Asian region; the diversity of community in North America; the changing relationships in Europe, and the Pacific contribution brought together music from Samoa, Fiji, Aotearoa/ New Zealand and an Orthodox from Western Australia!
The group issues centred on sexuality and violence against women; ecclesiology particularly women's ministries; the symbols, rituals and language; inclusive community and contextualization of feminist theology; biblical and cultural hermeneutics discussing the authority of the Bible ; and power, centred on patriarchy, capitalism, ecology, media and language, survival and quality of life. Each issue brought a unique perspective from an individual woman, with her story, her culture, her, context, her pain and anger, her fulfilment and recognition. In the end the written words only convey a minute part of the hours and days of passionate words and sad stories and shared laughter,
I am very glad I was present at the seminar, one of four Orthodox women (France, Russia and Romania) where our language of Church and our cultural and religious traditions vary so markedly from many of our Protestant sisters. The problems facing all church women who seek change in this contemporary life in the church challenges us all, but perhaps no more than for the Orthodox. Centuries of patriarchal authority, in home and church will not easily change because women came together to discuss a vision of the church for the 21st century, But change occurs when minds and hearts are moved by the suffering world, when the ways of the past no longer give hope to those who are victims of violence and exclusion because of their gender, their race, their sexuality or their class.
One important issue arose in groups and casual conversations over coffee. The problem of how women in academia, those engaged in historical research and theology, ordained women in middle class parishes, align their struggle with women who are working at the grass roots level, either as providers of care and ministry or who participate in their own emancipation from the oppressive conditions of their lives. Whose theology and work is more relevant and meaningful? Does there have to be a sense and often a presence of divisiveness, between women in church and society? How do we come to terms with the reality that in the end, we can only write and work from where we are - we cannot physically be in all places. But we can spiritually and in prayer be the support of women in their daily struggles wherever they take place.
Women place a burden on themselves to 'save the world' and all other women. We must learn to act where one is with integrity and passion for our cause for in the end we in fact act for all. It was recognised many times, the dilemma western women are faced with knowing the patriarchal and imperialistic history of the missionary church. We cannot change history, but we can change perceptions and understandings by using the processes of writing feminist history and writing feminist theology in order to address the issues placed before all women, in order to reach for a church in the 21st century that will truly reflect the ecclesia of Jesus Christ.
The final message was brought to the delegates for discussion in order to express some of the real issues that emerged through the discussion groups, plenaries and from the several presentations. The message provides a glimpse of the deep commitment all the women had to listen, share, argue, envision the possibilities for the Church of the next century, envision a world where women in society, in family. in all relationships, would be empowered, would be included, would be equal participants involved in the decision making of their own destinies, would speak and act out of the honesty of their own culture and tradition.
It is very pleasing to learn that the WCC will in publish a book at the end of this year to include papers from the seminar. * It will provide an excellent resource and reference for women in all the churches and further bind us in the global network of women who are concerned with their church, the faith, their culture, environment and spiritual journey.
Ofelia Ortega, ed. WOMEN'S
VISIONS. Theological reflection, celebration, action
WCC : Geneva, 1994.
Over the past two decades, theological reflection by women has enriched the ecumenical encounter with a wealth of new perspectives and insights - sometimes controversial, always challenging. What those who are undertaking this theological reflection share is a commitment to re-read Scripture and Christian tradition in the light of the experience of women. Not surprisingly, therefore, the theology they are doing is as diverse as the contexts and traditions around the world in which women today live and struggle for survival, justice and wholeness. In this new collection of essays some of the most creative women theologians from different countries, cultures and confessions offer their assessments of the situation of women and the state of women's theology in every part of the world, as well as feminist perspectives on such central theological issues as ecclesiology, hermeneutics and homiletics.
The second seminar at which I was a participant was related to 'Feminist and Orthodox Spiritualities' which continued the 'spirituality' theme from the seminar in 1992. There were a few delegates from the previous meeting and many present were at their first ecumenical meeting of Orthodox and Protestant women. We were fortunate to again have Elisabeth Behr-Sigel (France) and Kyriaki Fitzgerald (USA) as Orthodox speakers, together with Beate Stierle (Lutheran) from the Ecumenical Institute and Rosanna Panizo (Methodist) from Peru, who presented Bible studies; and other women, both Orthodox and Protestant, laity and ordained, who provided many insights into the theme of the seminar, from their own culture and traditions.
The concluding session of the seminar asked the following questions of the delegates, was the seminar worthwhile? what might be possible to do now and In our local regions? and what do we hope the WCC might do for women to encourage further dialogue
The responses from delegates were varied, though overall the seminar was felt to have been worthwhile by all delegates. The awareness of diversity from both tradition and culture of those present was very evident. The diversity was both a positive and a negative experience. The challenge to communicate and understand each other, both between and within the same traditions showed the wide differences between delegates.
It was noted how different the dynamics were when men are the minority in the group. Although I would add, that even two men change certain dynamics and stifle the voices of some women who feel, perhaps not threatened, but certainly wary of speaking out in front of men, particularly on the issues of sexuality, violence against women and the hope for more open attitudes to women's roles in the church. Perhaps there should be either a more equal number of male delegates or no men at all at the next seminar. It is important to encourage the participation of Orthodox men, priests and laity, who have some empathy for what women in the Church are saying and experiencing and are open to the questions and scholarship being written today in regards to the role of women in the church.
The seminar was part of an ongoing process, a process of gradual awareness of ecumenical relationships, open sharing of ideas and dreams, and listening to different traditions and opening minds to 'the other'. However, there were legitimate criticisms for some 'too dogmatic' attitudes from traditions not known to other delegates. Bad manners or bad communication?
Some women expressed their disappointment that whilst the opportunity to attend an Orthodox service in Geneva was very much appreciated for the experience of hearing and seeing something quite new, nevertheless, the absence of an explanation for the symbols and meanings of the liturgy did not enable a sense of involvement or spiritual experience for those not attached to the Orthodox church. In addition, the Orthodox services in the chapel were not well understood, and some Protestant women, particularly pastors, stated they felt great reluctance of some Orthodox to attend and/or participate in their services. In the ecumenical movement it is known that this experience is common, and that it requires patience and understanding between all people for worship with each other to truly be a spiritual experience.
It was felt by some Orthodox women that the meeting with the Orthodox staff members of WCC would have been more beneficial had it been earlier in the meeting. In particular for the information shared by the staff and the understanding from their churches in regards to shared worship and the chapel at Bossey. Orthodox can listen and learn from other Christians at the same time as we share and impart our Orthodoxy, This has problems, but an attitude of exclusiveness by either party does not reflect the ecumenical understanding that is the basis of any meetings at Bossey.
Some delegates felt there was a polarisation - not Orthodox/ Protestant rather feminist/ Orthodox and that the topic was not only a provocation but the term 'feminist' was not wanted! There was certainly some antagonism to the terminology, as if it was going to make the walls of the church crumble! The absence of more Catholic theologians was noted by a number of women, and it was felt that the presence of Catholic women from Europe was very important for such meetings
Delegates who had been present at Orthodox meetings since Crete stated that after three meetings, it was essential that we continue to be challenged both within our tradition and in the ecumenical movement. There is much work to be done by Orthodox women, and whilst the process is slow there must be a continuing sense of progress and challenge. Whilst appreciating the diversity of delegates, and the need to encourage women, both Orthodox and Protestant, to be involved in dialogue there were considerable difficulties and frustrations for those women who study and support critical feminist scholarship and have been involved in such work for a long time.
On a personal note, I note there is a reluctance of our own churches to acknowledge, support, and provide resources for Orthodox women to attend ecumenical meetings and seminars. It is with gratitude we acknowledge the support given by the WCC Women's unit and the Education unit who provide both the venue at Bossey, and the financial support for many women to meet and dialogue. I will conclude with a comment made by a young Orthodox woman, during a discussion of the bible study -this alone I believe is a reason for such dialogue and ecumenical gatherings of women from our Orthodox churches.