Εμφάνιση αναρτήσεων με ετικέτα Women priest. Εμφάνιση όλων των αναρτήσεων
Εμφάνιση αναρτήσεων με ετικέτα Women priest. Εμφάνιση όλων των αναρτήσεων

Δευτέρα 12 Ιανουαρίου 2015

Γυναίκα και Χειροτονία στις Χριστιανικές Εκκλησίες: Οικουμενικές προοπτικές/Women and Ordination in the Christian Churches: International Perspectives, Συλλογικός Τόμος 2010


 Του Ιωάννη Λότσιου,
Η Θεματολογία της μετοχής της γυναίκας στη Ιεροσύνη είναι μια από τις πιο ενδιαφέρουσες αλλά και συνάμα σημαντικές εξελίξεις στην νεότερη ιστορία του Οικουμενικού Διάλογου και των σχέσεων μεταξύ των Εκκλησιών και Ομολογιών. Το βιβλίο, Γυναίκα και Χειροτονία στις Χριστιανικές Εκκλησίες: Διεθνής προοπτικές/Women and Ordination in the Christian Churches: International Perspectives, Editor(s): Ian Jones, Kirsty Thorpe, Janet Wootton,(T&T Clark Theology), Hardcover – September 30, 2008, αποτελεί μια συλλογή δοκιμίων στην επιστημονική ανάλυση του θέματος της χειροτονίας των γυναικών στα θεολογικά, κοινωνιολογικά και ανθρωπολογικά πλαίσια. Επίσης αναφέρεται στον τρόπο με τον οποίο το θέμα της χειροτονίας των γυναικών αποτελεί αντικείμενο επεξεργασίας, των συζητήσεων ή της θεσπίσεως του μέσα από τις διάφορα πολιτιστικά και εκκλησιαστικά σχήματα και του ζητήματος του μυστηρίου της ιεροσύνης μεταξύ των δύο φύλων, της σχέσεως μεταξύ ανδρών και γυναικών κληρικών κ.α..

Ο Συλλογικός τόμος προέρχεται από ένα Συνέδριο στην Μ. Βρετανία το 2006 με πολλούς εκπροσώπους των διαφόρων δογμάτων, Εκκλησιών και Ομολογιών. Αφορμή υπήρξε η διεύρυνση της εμπειρίας της Εκκλησίας της Αγγλίας να χειροτονεί γυναίκες ιερείς, κατά την περίοδο 1994-2006 σε σύγκριση με εκείνες τις αγγλικανικές Εκκλησίες που δεν αποφάσισαν την είσοδο στης γυναίκας στον κλήρο, καθώς και με τον υπόλοιπο Χριστιανικό κόσμο. 

 Ο Συλλογικός τόμος, περιέχει οικουμενικές αντιλήψεις και αξιοσημείωτες θεολογικές συνεισφορές, απαραίτητο στοιχείο για την θεολογική έρευνα. Περισσότερο, οι αναφορές των ιστορικών, κοινωνιολογικών και δια-πολιτισμικών δεδομένων, προβληματισμών και προκλήσεων, σχετικά με το ρόλο των γυναικών σε μια συνύπαρξη των Εκκλησιών και των Ομολογιών στο σύγχρονο κοινωνικό γίγνεσθαι, αποτελεί πηγή θεολογικής κατάρτισης. Επίσης, ενημερώνει για σημαντικά και αμφισβητούμενα ζητήματα που σχετίζονται με τις θεμελιώδεις σχέσεις μεταξύ θεολογίας, εκκλησιολογίας, οικουμένης, ιεροσύνης των δύο φύλων. 

Βιβλιοκρισία βλέπε Angela Shier-Jones, ‘’ Women and Ordination in the Christian Churches’’, στο Ecclesiology, (2010), σ. 216-219.



Περιεχόμενα/ Contexts
Introduction
Ian Jones, Kirsty Thorpe and Janet Wootton
Part I: Theological Perspectives

1. Hermeneutical Questions: the Ordination of Women in the Light of Biblical and Patristic Typology
Frances Young

2. The Ordination of Women in the Roman Catholic Church
Catherine Gyarmathy-Amherd

3. The Ordination of Women from an Orthodox Perspective
Katerina Karkala-Zorba

4. Should Theological Education Be Different for Clergywomen? Doing Women's Work; in a Mainline Protestant Seminary
Ellen Blue

5. Doing Leadership Differently? Women and Senior Leadership in the Church of England
Rosie Ward

Part II: Historical Perspectives

6. Winifred Kiek, Migration and the Prophetic Role of Congregational Women Ministers in Australia, 1927-1977
Julia Pitman

7 Women and Ministry within the British Unitarian Movement
Ann Peart

8. The Process in the Church of Sweden towards the Ordination of Women as Priests and the Consecration of Women as Bishops
Christina Odenberg

9. The Ordination of Women in Africa: a Historical Perspective
Esther Mombo

10. Women's Ordination in the Old Catholic Churches of the Union of Utrecht: Discussion, Decision-Making and Reception
Angela Berlis

Part III: Sociological Perspectives

11. Forever pruning? The Path to Ordained Women's Full Participation in the Episcopal Church of the United States of America
Adair Lummis

12. The Feminisation and Professionalisation of Ordained Ministry within the M'ohi Protestant Church in French Polynesia
Gwendoline Malogne-Fer

13. Neither Male nor Female: Tradition, Ordination and Nigerian Female Leaders of New Generation Churches
Bolaji Bateye,

14 One Ministry, Separate Spheres: The Experiences of Ordained Women in Senior Leadership in The Salvation Army in the UK
Helen Cameron and Gillian Jackson

15. Daughters of Jerusalem, Mothers of Salem: Caribbean Women in the Ministry of the Anglican Church
Evie Vernon

AFTERWORD
Ian Jones

Source:bloomsbury 

Πέμπτη 8 Ιανουαρίου 2015

Διεθνές Θεολογικό Συνέδριο για τις «Διακόνισσες, τη χειροτονία των γυναικών και την Ορθόδοξη Θεολογία». International Theological Conference on "Deaconesses, Ordination of Women and Orthodox Theology", 22-24,January 2015 in Thessaloniki, Greece

CENTER OF ECUMENICAL, MISSIOLOGICAL AND ENVIRONMENTAL STUDIES "METROPOLITAN PANTELEIMON PAPAGEORGIOU" 

ΚΕΝΤΡΟ ΟΙΚΟΥΜΕΝΙΚΩΝ, ΙΕΡΑΠΟΣΤΟΛΙΚΩΝ ΚΑΙ 
ΠΕΡΙΒΑΛΛΟΝΤΙΚΩΝ ΜΕΛΕΤΩΝ
"ΜΗΤΡΟΠΟΛΙΤΗΣ ΠΑΝΤΕΛΕΗΜΩΝ ΠΑΠΑΓΕΩΡΓΙΟΥ¨

Tο Κέντρο Οικουμενικών, Ιεραποστολικών και Περιβαλλοντικών Μελετών «Μητροπολίτης Παντελεήμων Παπαγεωργίου» (CEMES),  ιδρύθηκε τον Απρίλιο του 2011. Αποτελεί "Εταιρεία Αστικής Ευθύνης" και έχει ως στόχο την προώθηση και θεολογική τεκμηρίωση κάθε μορφής οικουμενικού και διαθρησκειακού διαλόγου της κατά Ανατολάς Ορθοδόξου Εκκλησίας, την προώθηση του αυθεντικού Ορθοδόξου ιεραποστολικού ιδεώδους, την ενίσχυση των ιεραποστολών της Εκκλησίας, καθώς και την καλλιέργεια περιβαλλοντικής συνείδησης για τη διατήρηση της ακεραιότητας της κτιστής δημιουργίας.    
                                                                                                                                           
DEACONESSES, ORDINATION OF WOMEN AND ORTHODOX THEOLOGY
International Conference to Honor Prof. Emeritus Evangelos Theodorou
60 years ago Emeritus Professor Evangelos Theodorou, 93 years old now, opened the discussion within the Orthodox theological circles on the thorny issue of the Ordination of Women with his dissertation on the deaconesses. To honor this pillar of modern Greek Orthodox theology the Center of Ecumenical, Missiological and Environmental Studies “Metropolitan Panteleimon Papageorgiou” (CEMES) organized an Online International Theological Seminar, using the BigBlueButton platform of the e-conferencing facilities of the Aristotle University of Thessaloniki, Greece.

The Concept of the Seminar
The Orthodox Church for more than a generation now has taken a concrete position on the issue of the Ordination of Women in the Sacramental Priesthood, expressed in the final document of the famous Rhodos Conference. Quite recently, however, a number of distinguished Orthodox theologians have expressed some reservations concerning the theological arguments put so far officially forward. The reformulation by Metropolitan of Diokleia Kallistos (Ware) of his seminal and primordial argumentation on the ordination of women, the tireless and prayerful approach to the issue by the late Elizabeth Behr-Sigel, as well as her titanic struggle for the overall place of women in the Orthodox Church, including the liturgy, or the expressed theological views by the late Nikos Matsoukas, one of the greatest Orthodox dogmatic theologians, to mention just few, in addition to a considerable number of theological dissertations by Orthodox theologians, not to mention other well documented positions by both Orthodox and non-Orthodox theologians, seem to have challenged the official Orthodox, but also Roman Catholic, position.

Addressing two decades ago the Anglican communion during their Lambeth Conference Metropolitan of Pergamon John (Zizioulas), representing the Ecumenical Patriarchate, warned all concerned that the problem cannot be solved by using either the argument from sociology or the argument from tradition. What is desperately needed is to address this delicate issue, which has caused painful divisions among, as well as across, almost all Christian traditions, on the basis of a sound theological ground.

The seminar, which started early October 2013 in the traditional face-to-face conventional way, aimed at scrutinizing all the theological arguments, both for and against the possibility of the ordination of women in the sacramental priesthood, in order to provide the Orthodox Church and the world Christian community with all the authentic theological (not just sociological or traditional) evidence.

International Ecumenical ConferenceAfter the end of the seminar (June 3) CEMES, together with other Orthodox academic institutions, will organize an International Ecumenical Theological Conference on "Diaconesses, Ordination of Women and Orthodox Theology, dedicated to Prof. Evangelos Theodorou. The official languages of the conference will be English and Greek, and will take place in both conventional and electronic form in December 2014-January 2015.

The conference will be open to all interested academic or cleric theologians, and the call for papers from July 2014 to the end of September 2014. All speakers will be invited to submit a 300 word (max) abstract and a short CV with a photo to the secretariat of CEMES (cemes2014@gmail.com) to be posted in advance to the website of the Conference. The speakers’ papers may be rooted in the areas of biblical, patristic, liturgical or fundamental theology, or other related to the subject areas. All registered speakers will present a 30 minutes final paper (approx 4000 words).  In the case of a large number of candidates selected speakers will address the plenary, whereas the rest to smaller groups arranged according to the topic. All accepted papers will be considered for publication.

Electronic Conference InformationFor both presenters and attendees of the conference from around the globe no extra software is needed, and Webinar access will be provided by the organizers entirely for free. All is needed is registration to the secretariat of CEMES (cemes2014@gmail.com). All registered participants, speakers and attendees, will be given very simple instructions how to use the electronic platform and enter the plenary or group rooms of the conference. Thus they will be able to present, and listen to or watch presentations from anywhere in the world with just a reliable internet connection and a computer. To all those who would wish to receive a certificate, the academic committee will provide one.

All further information about the conference, as well as details how to register, or to view biographies of the registered speakers and the abstracts of their paper, will be displayed on this website later.

The Concept of the Conference on the basis of the dilemmas posed in the course  of the international post-graduate/post-doctoral seminar on «Deaconesses, Ordination of Women and Orthodox Theology»

We should ask ourselves:
1. Historically, is the exclusion of women from the sacramental priesthood based on human law (de jure humano) or divine law (de jure divino)?
2. On the thorny issue of the ordination of women, should the Orthodox Church and her theology use canonical, liturgical, Trinitarian, Christological, ecclesiological, eschatological or sociological criteria?
3. In selecting theological criteria, should priority be given—and if so, how much—to the long-standing “primary” liturgical tradition of the Church, over the various doctrinal expressions that were subsequently formulated?
4. Is it legitimate to use human, biological concepts of gender and the supposedly masculine or feminine structures of each of the persons of the Holy Trinity?
5. Does the Church’s acceptance of the dominant stereotypes of social appearance and behavior, as well as elements of an institutional character, belong to divine or human law? On an ethical level, does this, rather than confronting gender-based violence (GBV), actually lay the foundation for it and perpetuate it?
6. How and to what extent does the basic theological position that at the eschatonthere will be no discrimination based on biological sex influence the debate about the ordination of women?
7. If our secularized society today seems to have moved beyond the biblical principle of “woman from man,” is it necessary—and, if so, to what extent—to abolishpatriarchalism in the Christian Church?
8. Over the course of history, the Christian priesthood has been rationally juxtaposed to deified worldly power, magic, mystery cults, and orgiastic rites, which sometimes worshiped feminine life in creation. What significance, therefore, can we attribute to the Paschal sacrifice of the (male) Christ and the final victory over all these binding authoritarian forces that lead to death, and what impact does this have on the issue of women's ordination?
9. Given the kenotic sacrificial love and ascetic assumption of the world with a view toward the sanctification of all things, how can we prevent the association of women's ordination with secular games of power, subjugation to the egocentricity of the human beings, male or female, and subordination to the priority of an instinctual life whose greed rapes the natural environment?
10. Does the invocation of elements of ontological reduction and the division of humans into two hierarchically superimposed sexes negate the doctrine of the Divine Incarnation and annul its objectives?
11. Does the presence of demonic elements (e.g., ideas about women being cursed for their culpability in the Fall and their eternal punishment in subjugation to men, as well as about their impurity with their consequent marginalization in the Church’s life of worship and administration, etc.) compromise the Church’s witness to the world, raising in addition an enormous ethical problem?
12. Does the exclusive “male priesthood”—derived from the historically indisputable male form of the Incarnate God—constitute a binding element of divine grace? How strong is this theological argument?
13. If, according to Orthodox Christian anthropology, the archetype of the human being is Christ, does the invocation then of the male sex of the Word of God provide theological, canonical, historical-critical, and liturgical grounds for the exclusion of women from the sacramental priesthood?
14. If every human person is created unique, complete and free, designed to achieve deification (theosis) through his/her virtuous life, how is possible theologically to define the nature of human beings, or even their virtuous life, on the basis of gender? Does this not lead to a denial of the completeness of human nature at the crown of creation, as well as its call to the “likeness of God”?
15. Regarding the ministry of the priesthood, does not the selective use and transfer of practices based on gender—which theologically and anthropologically permit the impairment of the human person—substantially undermine rather than encourage the achievement of the Orthodox ideal of theosis?
16. If the human person is determined by his/her relationship with others, and if the Eucharistic community is, for the Orthodox, the primary framework for constructive and virtuous relationships, which are fully possible for both men and women, perhaps then women are not only capable of entering the sacramental priesthood, but are actually needed for it, so that the members of the body of Christ have, in the person of their pastors, examples of more fully embodied virtue?
17. Great theologian saints, such as St. Gregory the Theologian and St. John Chrysostom, speak about the priesthood with metaphors based not on male paternal models, but rather on examples of virtue for the community. Additionally, both hierarchs use both masculine and feminine metaphors to describe the method and the ministry of the priesthood. What theological arguments, therefore, can justify the exclusion of women from this priesthood?
18. How important, for the Orthodox Church’s theological arsenal, is the fact that the institution of deaconesses has a conciliar ecumenical and canonical foundation, which in fact has never been repealed by subsequent synodal decision?
19. Since deaconesses were installed into their ministry through ordination (hierotonia), which was the same as that for the major orders of the clergy, and not by simple laying on of hands (hierothesia), and their ordination had an absolute likeness in form and content with the ordinations of the major order of the clergy, what does this mean for the general issue of women's ordination?
20. Can the proposed distinction of the special priesthood into “diaconal” and “hierourgic,” i.e., a quantitative rather than qualitative distinction, have an effect on the general issue of women's ordination?
21. What impact does the close terminological connection that Basil the Great makes, repeatedly, between “diaconal” and “hierourgic” have on the general issue of women's ordination?
22. How can the clear assurance in the ancient prayers that Christ did not ban womenalso from having liturgical duties in the churches (ὁ μηδὲ γυναίκας …λειτουργεῖν τοῖς ἁγίοις οἴκοις σου ἀποβαλλόμενος) possibly lead to a change in the Orthodox Church’s stance regarding the ordination of women into the special sacramental priesthood?
23. How can the interpretation in the canonical sources that the deaconess, as a symbol of the Holy Spirit, held a higher position even than that of the presbyters, who were considered symbols of the Apostles, affect the possibility of upgrading the status of women in relation to the theological legitimacy of their participation in the special sacramental priesthood?
24. Can Orthodox bishops at any time, without any relevant conciliar decision, ordain deaconesses and accept them into the major orders of the clergy?
25. If the Orthodox Church is characterized by its liturgical (and Eucharistic) theology, how crucial is it today to revive the institution of deaconesses ordained for their necessary missionary witness, particularly in the area of Orthodox Church ministry?
26. Even with the current («τό γε νυν έχον», based on tradition and the canonical order of the Church) exclusion of women from the sacramental priesthood, can the Church ignore the calls and contemporary challenges for a stance more consistent with the core of her theology?
27. Throughout Western Christian history, there has been a gradual degradation of women on three issues: the position of Mary Magdalene, of St. Junia, and the institution of deaconesses. The long-standing tradition of the East, on the other hand, which has now been scholarly confirmed, takes pride in these persons and institutions. How could this affect the position of the Orthodox Church?
28. How can the indisputable evidence in the New Testament and in the first Christian centuries of important women “apostles” (e.g., Junia), scientifically now and unanimously accepted, affect the Orthodox theological argument on the issue of women's ordination?
29. Does Patriarch Gregory of Antioch’s reference connecting women, until the 6th century, with both the apostolic office and the ordination («Μαθέτω Πέτρος ὁ ἀρνησάμενός με, ὃτι δύναμαι καὶ γυναῖκας ἀποστόλους χειροτονεῖν» PG 88, 1864b) not demonstrate that there is at least some evidence that the Church held a different attitude in the Eastern Christian tradition regarding the liturgical role of women?

Thursday 22.1.15Amphitheatre ΙΙΙ, Building of ΚΕDΕΑ of AUTH

18:00-18:30 Greek Time (16:00-16:30 GMT)
 Official Opening – Greetings from Ecclesiastical and Academic Institutions

18:30-19:00 Greek Time (16:30-17:00 GMT)
Laudatum for Prof. Emeritus Evangelos Theodorou
By Prof. Kyriaki Fitzgerald-Karydoyanes

19:00-19:30 Greek Time (17:00-17:30 GMT)
Response by the Honored Prof. Emeritus Ev. Theodorou

19:30-20:00 Greek Time (17:30-18:00 GMT)
Introduction to the Conference
By Prof. Emeritus Petros Vassiliadis


1st Session (Electronic)
Chairwoman: Prof. Niki Papageorgiou of AUTH

22:00-22:30 Greek Time (20:00-20:30 GMT)
“Τhe Theological Presuppositions and Logical Fallacies
 in much of the Contemporary Discussion of the Ordination of Women”

Prof. Valerie Karras

22:30-23:00 Greek Time (20:30-21:00 GMT)
"Catholic Women Deacons: Past Arguments and Future Possibilities"
Dr. Phyllis Zagano

23:00-23:30 Greek Time (21:00-21:30 GMT)
“The Problematic οf the Catholic Church on Deaconesses and the Ordination of Women”
Dr. Dimitrios Keramidas



Friday 23.1.15
Amphitheatre ΙΙΙ, Building of ΚΕΔΕΑ of AUTH

2nd Session
Chairman: Prof. Miltiadis Konstantinou ,
Dean of the Theological School of AUTH

9:00-9:30 Greek Time (7:00-7:30 GMT)
 “Lex orandi est Lex Credendi: Women Deacons as Emissaries of Divine Eleos:
The Witness of the Ordination Rite”
Prof. Kyriaki Fitzgerald-Karydoyanes

9:30-10:00 Greek Time (7:30-8:00 GMT)
“The Inclusive Language from an Orthodox Perspective
in Relation to the Ordination of Deaconesses”
Prof. Fr. Emmanuel Clapsis of HC

10:00-10:30 Greek Time (8:00-8:30 GMT)
The Diaconal Ministry in the Orthodox Church
Prof. Fr. John Chryssavgis

3rd Session 
Chairman: Prof. Emeritus Petros Vassiliadis of AUTH

11:00-11:30 Greek Time (9:00-9:30 GMT)
“Junia as an Apostle and the Consequences for the Ordination of Deaconesses”
Prof. Emeritus  John Karavidopoulos

11:30-12:00 Greek Time (9:30-10:00 GMT)
“May Magdalene and the Deaconesses”
Cand. Dr. Ekaterina Drosia

12:00-12:30 Greek Time (10:00-10:30 GMT)
“The Ordination of Deaconesses and the Gender and Genderless of the Incarnate Christ”
Dr. Konstantine Yokarinis

4th Session
  Chairman: Prof. Fr. John Chryssavgis

12:30-13:00 Greek Time (10:30-11:00 GMT)
“The Religious Historical and Sociological Typology of Women’s Submission to Men.
The Ecclesiological Consequences on the Ordination of Women”
Prof. Christophoros Arvanitis

13:00-13:30 Greek Time (11:00-11:30 GMT)
“Orthodox Christian Anthropology”
Prof. Konstanitinos Agoras

13:30-14:00 Greek Time (11:00-12:00 GMT)
 “Women’s Ordination and the Eschatological Body.
Towards an Orthodox Anthropology beyond Sexual Difference”

Prof. Spyridoula Kypriou-Athanasopoulou

5th Session (Electronic)
Chairwoman: Prof. Kyriaki Fitzgerald-Karydoyanes of HC

16:00-16:30 Greek Time (14:00-14:30 GMT)
“Unique Bodies, Unique Gifts: Towards a Liturgy that Deifies”
Dr. Μaria Gwyn McDowell

16:30-17:00 Greek Time (14:30-15:00 GMT)
 “Women and Diaconal Ministry in the Orthodox Church:
Past, Present, and Future”
Cand. Dr. Teva Regule

17:00-17:30 Greek Time (15:00-15:30 GMT)

 “The Order of Deaconesses and Liturgical Renewal in the Orthodox Church: Historical, Teleturgical and Theological Aspects”
Srboljub Ubiparipović

6th Session
Chairman: Prof. Georges Martzelos of AUTH

17:30-18:00 Greek Time (15:30-16:00 GMT)
“The Canonical Tradition on Issues of the Role and Witness of Women
 in the Liturgical Life of the Church”
 Prof. Theodore Yagou of AUTH

18:00-18:30 Greek Time (16:00-16:30 GMT)
“The Ordination of Deaconesses in the Orthodox LiturgicalTradition”
Prof. Panagiotis Skaltsis of AUTH

18:30-19:00 Greek Time (16:30-17:00 GMT)
“Problems in the Rejuvenation of the Ministry of Deaconesses”
Prof. Dimitra Koukoura

 7th Session
Chairman: Prof. Theodore Yagou, 
President of the Department of Pastoral and Social Theology of AUTH

 19:30-20:00 Greek Time (17:30-18:00 GMT)
“Martha and Mary as Models of Christian Witness”
Prof. Niki Papageorgiou

20:00-20:30 Greek Time (18:00-18:30 GMT)
“The Theological Significance of Perichorisis:
Its Consequenses for the Ordination of Deaconesses”

Dr. Ioanna Sahinidou

20:00-20:30 Greek Time (18:00-18:30 GMT)
“Woman from Man…Judge among yourselves,” I Cor 11: 8b, 13a:
Social Transformation, Demythologizing Female Deities or Paschal Reversal?

Dr Evanthia Adamtziloglou


Saturday 24.1.15
Amphitheatre “Metr. Panteleimon Papageorgiou”
H. Μ. of St. Theodora of Thessaloniki

  8th Session
Chairman: Prof. Chrys. Stamoulis  
President of the Department of Theology of AUTH

 9:30-10:00 Greek Time (7:30-8:00 GMT)
“The Question of Women’s Ordination: Feminist Ecclesiological Challenge
or Feminist Promotion? Comments on the Rhodos Document”
Dr. Ioannis Lotsios

 10:00-10:30 Greek Time (8:00-8:30 GMT)
“The personality of Elisabeth Behr- Sigel and the Order of Deaconesses”
Prof. Eleni Kasselouri

10:30-11:00 Greek Time (8:30-9:00 GMT)
“Deaconesses and Ordination of Women in the Theology of Nikos Matsoukas” 
Cand Dr. Maria Chatziapostolou

9th  Session
Chairwoman: Prof. Anna Koltsiou of AUTH

11:30-12:00 Greek Time (9:30-10:00 GMT)
“The Order of Deaconesses in the Ancient Non Calchedonian Orthodox Churches:
Sources, Historical Process and Modern Situation ”

Dr. Nikolaos Kouremenos

12:00-12:30 Greek Time (10:00-10:30 GMT)
“The Official Discussion on Women’s Ordination within the Anglican Communion”
Prof. Vassiliki Stathokosta

 12:30-13:00 Greek Time (10:30-11:00 GMT)
“The Theological Problematic in the Various Protestant Denominations”
Soririos Boukis M.Th.

 10th  Session  
Chairman: Prof. Fr. Emmanuel Clapsis of HC

13:00-13:30 Greek Time (11:00-11:30 GMT)
“Thomas Aquinas’ Influence on the Christian View on Women”
Prof. Metr. of Proussa Elpidophoros of AUTH

13:30-14:00 Greek Time (11:30-12:00 GMT)
“The Liturgical Presence of Women in Ancient Greece”
Prof. Anna Koltsiou of AUTH

14:00-14:30 Greek Time (12:00-121:30 GMT)
“Human Sexuality in the Latin Patristic Tradition”
Prof. Fotios Ioannidis of AUTH

11th Session (Electronic)
Chairwoman: Prof. Dimitra Κοukoura of AUTH

 17:00-17:30 Greek Time (15:00-15:30 GMT)
Ordination, Apostolic Succession, and Ecumenism”
Elizabeth M. Smith

17:30-18:00 Greek Time (15:30-16:00 GMT)
 “Orthodox Theological Criteria from 1 Peter
for Women’s Ordination in the Church”

Arthur J. Keefer - Greece

18:00-18:30 Greek Time (16:00-16:30 GMT)
“Problematic English Language in the Church of the Triune God”
Prof. Emeritus Stuart Hall of Oxford

 12th Session
Chairman: Prof. Emeritus Antonios-Emil Tachiaos of AUTH

18:30-19:00 Greek Time (16:30-17:00 GMT)
“Women in the History of the Church”
Lecturer Antonia Kyriatzi

19:00-19:30 Greek Time (17:00-17:30 GMT)
“The Role of Haeresies in Shaping the Patristic Teaching on Women”
Dr. Evangellia Voulgaraki-Pisina

 19:30-20:00 Greek Time (17:30-18:00 GMT)
“The Role of Women in the Church according to Patristic Documents
up to the 5th Ecumenical Council”

Dr. Eirini Aremi

13th Session 20:00-20:30 Greek Time (18:00-18:30 GMT)
Conclusion of the Conference – Perspectives for the Future


ORGANIZATION

THEOLOGICAL SCHOOL OF AUTH
THEOLOGICAL SCHOOL OF HOLY CROSS, BOSTON USA
CENTER OF ECUMENICAL, MISSIOLOGICAL AND ENVIRONMENTAL STUDIES
«METROPOLITAN PANTELEIMON PAPAGEORGIOU» (CEMES)


SCIENTIFIC COMMITTEE
Fr. JOHN CHRYSSAVGIS
Fr. EMMANUEL CLAPSIS
KYRIAKI FITZGERALD-KARYDOYANES
MILTIADIS KONSTANTINOU
GEORGIOS MARTZELOS
PETROS VASSILIADIS

ORGANIZATION COMMITTEE
ΝΙΚI PAPAGEORGIOU
ELENI KASSELOURI
ΑΝΤOΝΙΑ ΚΥRIATZI
ΕVΑNTHIA ADAMTZILOGLOU
AIKATERINI DROSIA
ΝΙΚΟS DIMITRIADIS
PAVLOS VASILEIADIS

PRESS AND MEDIA
MOSCHOS GOUTZIOUDIS

SECRETARIAT
DIMITRIOS NIKIFOROS
EVAGELLOS ΑΝΑSΤΑSΙΟU
ΤRΙΑΝΤΑFΥLLΟΣ ΑLΕXΙΟU

The Printed Program
ΠΡΟΓΡΑΜΜΑ


Κυριακή 28 Δεκεμβρίου 2014

Meet Britain's first 11-year-old female bishop

 

Rebecca Howarth became a 'girl bishop' earlier this month, meaning that she's technically Britain's first ever female bishop. She tells Radhika Sanghani what she wants to achieve in her role.

Britain has finally accepted women as bishops in the Church of England, and just last week, The Rev Libby Lane was announced the UK’s first ever female bishop.
But, little does Mrs Lane know that an 11-year-old girl already beat her to the title of Britain’s female bishop.
Rebecca Howarth, a Manchester schoolgirl, became ‘girl bishop’ at the start of this month, meaning she will take charge of her local Oldham Parish Church this month, until the Epiphany on January 6.
The church has previously taken on a number of boy bishops for the annual tradition, where a youth bishop takes over from the serving Bishop of Manchester - but this is the first time that a girl has taken on the role. It follows the Church of England’s decision to allow women to become bishops.
Rebecca is thrilled. “I was really excited ever since I found out I was going to be girl bishop,” she tells me. “Really women are just as good as boys I think, they’re both equal to each other. If a boy can be bishop, I don’t see why girls can’t. I just believe that girls have a right to be as good as boys.”

She welcomes the CoE’s change in legislation, not just because it has made her position possible but because it is a move in the right step for equality. Even in her primary school, she has noticed that boys sometimes feel superior to the girls.
“If we get put into groups and they’re the only boy in the group, they have a bit of a huff and a sigh,” she explains. “Sometimes they think they’re more important than us.”
She wants boys to realise that they’re not, and hopes that her new role as girl bishop will help get that message across.
It’s why she jumped at the chance as soon as her priest suggested it to her mum: “Father Derek asked my mum if I wanted to think about it and as soon as I agreed it was announced in church. They’d decided it would be nice to have a girl. If I’d disagreed there were lots of others who would have done it.”
When she was chosen at the start of the month, she took over from the church’s current bishop in a traditional ceremony. “I had to lead a few prayers,” she says. “I had to literally pull a bishop out of his chair and sit on it myself. It’s tradition. It’s a really big honour.”
  I ask her why she thinks that the church chose her for the honour, and she says it’s probably because she loves going to church so much: “I go to church every week on a Sunday. I’ve been going to church for as long as I can remember and I really enjoy Sunday School. We just have fun."
Though she admits that she struggles with the Bible: "I find it hard to understand sometimes, with all the 'thees' and 'thys' and 'hard words. The New Testament is supposed to be easier to understand than the Old Testament. I hear there’s someone called Rebecca so I’m interested in that.”

Bar the tough lexicon of the Bible, Rebecca really loves being a Christian: “I really like going to church. Sometimes before I became girl bishop I had a short prayer to read out. I like learning about God and Jesus and stuff. I think it’s really cool that there’s someone there watching us. It sort of reassures me. If you think about it when you’re feeling sad, it makes you feel better.”
She’s particularly excited to be leading the church at Christmas because the Nativity celebration is her favourite time of the year. But what Rebecca really hopes to do as girl bishop is help the congregation remember the real message behind Christmas.
“Everyone loves opening presents and eating Christmas dinner – I do it myself,” she says. “But it’s important to remember the real meaning and the story of what happened. It’s quite easy to get caught up in the presents and Father Christmases – most people get more excited about that than the real meaning. But it’s really up to other people what they do.”
Her family are thrilled by her position as girl bishop (bar her little sister who’s “feeling a bit left out”) but does this mean that Rebecca wants to follow in the footsteps of Ms Lane and become an adult bishop herself?
"I’m not really sure, maybe I’ll just wait and see what I have done as a youth bishop and think about it,” she says diplomatically. “I like writing stories, and I’d really like to be a writer, so we'll see.” Watch this space. 


Sourse:

Telegraph

Τετάρτη 17 Δεκεμβρίου 2014

Αγγλία: Χειροτονήθηκε η πρώτη γυναίκα επίσκοπος στην ιστορία της Αγγλικανικής Εκκλησίας

Anglican Communion News Service
Naftemporiki

Η Εκκλησία της Αγγλίας χειροτόνησε την Τετάρτη την πρώτη γυναίκα επίσκοπο, ανατρέποντας μία παράδοση η οποία ίσχυε επί αιώνες.

Η 48χρονη αιδεσιμοτάτη Λίμπι Λέιν χειροτονήθηκε νέα επίσκοπος του Στόκπορτ της βόρειας Αγγλίας.

«Είναι αναπάντεχη χαρά η παρουσία μου σήμερα εδώ. Είναι μία αξιοσημείωτη μέρα για μένα και αντιλαμβάνομαι ότι είναι μία ιστορική μέρα για την εκκλησία», είπε η κ. Λέιν, κατά την χειροτονία της.

«Αντιλαμβάνομαι αυτό το πρωινό τις αμέτρητες γυναίκες και άνδρες που επί δεκαετίες ανέμεναν την ώρα που η Εκκλησία της Αγγλίας θα ανακοίνωνε την πρώτη γυναίκα επίσκοπο», είπε η ίδια.

Η κ. Λέιν είναι παντρεμένη με τον αιδεσιμότατο Τζορτζ Λέιν, εφημέριο στην εκκλησία του αεροδρομίου του Μάντσεστερ και έχουν δύο ενήλικα παιδιά.

Από το 2000 μέχρι σήμερα, υπηρετεί στην επισκοπή του Τσέστερ, στη βορειοδυτική Αγγλία.

Τον περασμένο Ιούλιο, η Γενική Σύνοδος της Εκκλησίας της Αγγλίας, η οποία συγκλήθηκε στο Γιορκ, στη βόρεια Αγγλία, τάχθηκε υπέρ μιας μεταρρύθμισης που δίχαζε εδώ και δεκαετίες την Αγγλικανική Εκκλησία, ενώ στη συνέχεια το βρετανικό κοινοβούλιο ψήφισε υπέρ της μεταρρύθμισης.

Την πρόταση προωθούσε ο αρχιεπίσκοπος του Καντέρμπουρι Τζάστιν Ουέλμπι, πνευματικός ηγέτης των 80 εκατομμυρίων Αγγλικανών σε όλο τον κόσμο.

Η Αγγλικανική Εκκλησία επέτρεπε τη χειροτονία γυναικών ιερέων, όχι όμως και επισκόπων, από το 1994.

Ο Βρετανός πρωθυπουργός Ντέιβιντ Κάμερον συνεχάρη μέσω Twitter την κ. Λέιν. «Συγχαρητήρια στην αιδεσιμότατη Λίμπι Λέιν η οποία έγινε η πρώτη γυναίκα επίσκοπος της Εκκλησίας. Ένας ιστορικός διορισμός και μία σημαντική μέρα για την ισότητα».

Οι πολέμιοι της χειροτονίας γυναικών επισκόπων στη Μεγάλη Βρετανία υποστηρίζουν ότι κάτι τέτοιο θα παραβίαζε την παράδοση του αποκλειστικά ανδρικού κλήρου, η οποία χρονολογείται από τους Δώδεκα Αποστόλους, ενώ οι υπέρμαχοι ότι είναι ζήτημα ισότητας.

Γυναίκες επίσκοποι υπάρχουν στις ΗΠΑ, την Αυστραλία, τον Καναδά, τη Νέα Ζηλανδία, ωστόσο οι αγγλικανικές εκκλησίες σε πολλές αναπτυσσόμενες χώρες δεν τις χειροτονούν ως ιερείς.


Church of England’s first woman bishop chosen Church of England expected to announce the appointment its first female bishop just four weeks after historic change to canon law



The Church of England is poised to announce the appointment of its first female bishop marking the end of centuries of all-male leadership.
The Telegraph understands that a female priest has been chosen as the new Bishop of Stockport which has been vacant since May when the previous holder, the Rt Rev Robert Atwell, was made Bishop of Exeter.
The historic appointment comes just four weeks after the Church of England’s ruling General Synod formally enacted a change to canon law opening the episcopate to women for the first time, ending 40 years of legislative wrangling and almost a century of campaigning.
The identity of the new bishop is a closely guarded secret but it is understood an announcement of the appointment, by the Queen, will be made by Downing Street on Wednesday.
The Telegraph has also learnt that new legislation to fast-track women bishops into the House of Lords will be introduced to Parliament on Thursday.

Ministers hope it will mean the first female clerics will be taking their places among the upper chamber's “Lords Spiritual” before the general election in May.
The new Bishop of Stockport will, however, not be in line to enter the Lords as the post is a junior, or suffragan, see within the Diocese of Chester.
Suffragan bishops can be appointed more quickly than those in charge of a diocese, as they are chosen by the diocesan bishop, side-stepping much of the formality.
But it is the thought that the first female diocesan bishop could be chosen in the New Year. The Diocese of Southwell and Nottingham signalled recently that female candidates had been considered for its vacancy.
The Church of England ldeclined to comment on the Stockport apointment. A spokesman said: “We do not comment on speculation regarding the announcement of bishops.”
Meanwhile a bill to be presented to the Commons on Thursday will suspend the current rules governing appointments of bishops to the Lords for 10 years to allow future female bishops to leap-frog their male colleagues into the upper house.
All three main Westminster parties have signalled their backing for the move which would allow a limited form of positive discrimination to end the current all-male bishops’ bench in the Lords.
Sam Gyimah, the Cabinet Office minister set to steer the legislation through the Commons, said it was hoped it would clear both houses and receive Royal Assent by the spring.
The decision to devote legislative time to the bill, which was not a manifesto commitment, in the final months of the current Parliament is an indication of the level of importance David Cameron attaches to the issue.
Mr Gyimah said: “Thursday is the formal introduction of the Bill in the Commons, it will then be published and will have a date for second reading, if all goes according to plan, early in the New Year with a view to completing the parliamentary stages and receiving Royal Assent before the end of this Parliament.
“Ordinarily there is a period of time before acts come into force but this would come into effect virtually immediately so it is possible that you will have a woman bishop in the House of Lords by time of the general election.”
As part of the Church of England’s unique established position, 26 Anglican bishops are entitled to sit in the House of Lords.
While the five most senior figures in the Church – the Archbishops of Canterbury and York and bishops of London, Durham and Winchester – automatically join the upper house, the remaining seats are allotted to those who have been bishops for longest.
As there are more than 40 bishops eligible to sit in the Lords in principle, it means most must have to wait several years for one of the current Lords Spiritual to retire before taking their place.
The new bill would suspend that rule for a decade to give female diocesan bishops priority over their male counterparts if a vacancy on the bishops’ bench opens up.


Sourse:

Τelegraph