By Leonie B. Liveris
This e-book explores the suffering genesis of a women's stream within the Orthodox Church throughout the ecumenical move of the 20th century at a time while militant conservatism is rising in Orthodox nations and fundamentalism within the diaspora. delivering an figuring out of the participation of girls within the Orthodox Church, quite through the fifty years of the club of the Orthodox church buildings on the planet Council of church buildings, this e-book contributes to the continued debates and feminist research of women's participation, ministry and sexuality within the existence and perform of the Church common. The booklet finds either the confident contributions to ecumenism and the problems confronting Orthodox ladies wishing to take part extra totally within the management and ministry in their church.
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Additional resources for Ancient Taboos And Gender Prejudice: Challenges For Orthodox Women And The Church
In America, the reform programmes were focused on similar issues. The purity campaigns revealed a double standard of morality where women were judged by their public behaviour as virgin or whore, where men were the receivers of unblemished woman or enjoyed the depravities of the flesh with prostitutes and mistresses, blaming them for their fall from grace. 60 Patricia Jalland (1986), Women, Marriage and Politics 1860–1914, Oxford University Press, p. 255; Florence Nightingale, ‘Cassandra’, in Ray Strachey (1978), The Cause, London: Virago, p.
While it is probable that many Orthodox women from various jurisdictions in the diaspora were politically active, especially in social reform issues following the Second World War, their activities were more likely to have been directed within their own ethnic Greek, Russian, Lebanese or other communities than in the wider growing movements of women in secular society. The work of the French philosopher Simone de Beauvoir (1908–86), in particular the publication in 1949 of Le Deuxième sexe (The Second Sex, 1953) cannot be eliminated as an influence on the thinking of Western women, and an influence for the French Orthodox theologian Elisabeth Behr-Sigel, whose contributions to discussions on the participation of women in the Orthodox Church came to the notice of the ecumenical movement from 1976.
It was those few women, rather than the clergy, who encouraged their churchwomen to respond to the questionnaire and participate in future WCC programmes. From the early days, the hierarchs and theologians considered their membership in the WCC in terms of the spiritual rather than the corporeal and with the dignity and honour of ordained office, rather than the questions of participation and social justice raised by the laity and the specific issues and struggles of women. Of course, this was not unique to Orthodox churches.