Sex in the City of God
Why won't the Orthodox ordain female priests? Because they understand the mystery of sex.
Controversy over the ordination of women has plagued many denominations, but it hasn't raised similar furor in theOrthodox
Church. This is because our way of approaching such issues provides a clear answer: wherever the early church kept unbroken consensus on a matter, we continue it. Such consensus is not obvious in every issue, but it is here: for 20 centuries there have been no women priests.
There were plenty of women preachers, however. I've preached at worship services in Orthodox churches, myself.
We have some semantic confusion here, because many things Protestants consider restricted to clergy are done by Orthodox laity. We have women saints who were missionary evangelists, church-planters, teachers, healers, preachers, apologists, spiritual mothers, counselors, miracle-workers, martyrs, iconographers, hymnographers, and theologians. Holy women do virtually everything men do, except stand at the altar. That leaves the rest of the world—which is where most of God's work gets done.
St. Theodora the Empress exercised authority over both men and women, and brought a triumphant end to the destruction of icons. St. Nina, a 14-year-old slave, evangelized the entire nation of Georgia. St. Mary Magdalene, St. Helen, and others are called "Equal to the Apostles." St. Catherine and St. Perpetua were brilliant debaters.
So I don't mind if Protestant denominations want to ordain women. Many times, this just means allowing them to do things Orthodox women have always done.
Even if we know the Orthodox Church's stance on the question of women priests, we still don't know how they got there. Strangely enough, in the vast writings of the early church the question of women's ordination never comes up. It seems it just was never controversial. Throughout the ages, Orthodox women and men found the all-male priesthood a satisfactory, maybe even a positive, thing. How can we see what they saw?
What Saint Paul Said About Women in the Church
I don’t think we'll get much help from the usual arguments. Opponents of women's ordination often start by citing St. Paul's requirement that women be submissive and silent in church (1 Timothy 2:11-15 and 1 Corinthians 14:34-35). Yet this can't mean utter silence, because Paul honors many women in active ministry, like the deaconess Phoebe (Romans 16:1). And he hails Euodia, Synteche (1 Corinthians 4:2-3) and Prisca (Romans 16:3) as synergoi (fellow-workers) in the gospel. Vocal prophetesses are found everywhere in the Bible, from Moses' sister Miriam (Exodus 15:20) to the four daughters of St. Philip (Acts 21:9). The prophetess Anna spoke out in the temple, telling everyone about the child Christ (Luke 2:36-38).
When read in context, it sounds as if St. Paul is concerned about disorder in worship. In 1 Timothy, he admonishes men to pray "without anger or quarrelling" and tells women to be "in hesychia," a state of prayerful stillness. In 1 Corinthians, Paul says it is "disgraceful" when women talk in church, and equally "disgraceful" when they pray without wearing a veil. Yet few who stand on the former text make a similar insistence on women wearing veils.
Here's another common argument: a priest must be male because he represents Christ. When I was attending a mainline seminary and aiming toward ordination myself, I would say, sure, Christ was male, and he was also Jewish, and a certain height and hair color. Why isolate only his maleness as indispensable? Surely the fact that he was Jewish is even more significant, but we don't exclude from ordination people who don't have Jewish blood.