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This book provides a wide range of information, both theoretical and practical, about the Orthodox Christian priests wife as she shares her husbands ministry. It will be valuable to the wives of priests and seminarians a diverse group of women from different Orthodox jurisdictions as well as clergy, parishioners, and others interested in learning more about them.
The Roman Catholic leadership still refuses to ordain women officially or even to recognize that women are capable of ordination. But is the widely held assumption that women have always been excluded from such roles historically accurate? How might the current debate change if our view of the history of women's ordination were to change? In The Hidden History of Women's Ordination, Gary Macy argues that for the first twelve hundred years of Christianity, women were in fact ordained into various roles in the church. He uncovers references to the ordination of women in papal, episcopal and theological documents of the time, and the rites for these ordinations have survived. The insistence among scholars that women were not ordained, Macy shows, is based on a later definition of ordination, one that would have been unknown in the early Middle Ages.
These essays offer a historically rigorous dismantling of Western claims about the superiority of celibate priests. Although celibacy is often seen as a distinctive feature of the Catholic priesthood, both Catholic and Orthodox Churches in fact have rich and diverse traditions of married priests. The essays contained in Married Priests in the Catholic Church offer the most comprehensive treatment of these traditions to date. These essays, written by a wide-ranging group that includes historians, pastors, theologians, canon lawyers, and the wives and children of married Roman Catholic, Eastern Catholic, and Eastern Orthodox priests, offer diverse perspectives from many countries and traditions on the subject, including personal, historical, theological, and canonical accounts. As a collection, these essays push especially against two tendencies in thinking about married priesthood today. Against the idea that a married priesthood would solve every problem in Catholic clerical culture, this collection deromanticizes and demythologizes the notion of married priesthood. At the same time, against distinctively modern theological trends that posit the superiority, apostolicity, and “ontological” necessity of celibate priests, this collection refutes the claim that priestly ordination and celibacy must be so closely linked. In addressing the topic of married priesthood from both practical and theoretical angles, and by drawing on a variety of perspectives, Married Priests in the Catholic Church will be of interest to a wide audience, including historians, theologians, canon lawyers, and seminary professors and formators, as well as pastors, parish leaders, and laypeople. Contributors: Adam A. J. DeVille, David G. Hunter, Dellas Oliver Herbel, James S. Dutko, Patrick Viscuso, Alexander M. Laschuk, John Hunwicke, Edwin Barnes, Peter Galadza, David Meinzen, Julian Hayda, Irene Galadza, Nicholas Denysenko, William C. Mills, Andrew Jarmus, Thomas J. Loya, Lawrence Cross, and Basilio Petrà.
In a time when the ordination of women is an ongoing and passionate debate, the study of women's ministry in the early church is a timely and significant one. There is much evidence from documents, doctrine, and artifacts that supports the acceptance of women as presbyters and deacons in the early church. While this evidence has been published previously, it has never before appeared in one complete English-language collection. With this book, church historians Kevin Madigan and Carolyn Osiek present fully translated literary, epigraphical, and canonical references to women in early church offices. Through these documents, Madigan and Osiek seek to understand who these women were and how they related to and were received by, the church through the sixth century. They chart women's participation in church office and their eventual exclusion from its leadership roles. The editors introduce each document with a detailed headnote that contextualizes the text and discusses specific issues of interpretation and meaning. They also provide bibliographical notes and cross-reference original texts. Madigan and Osiek assemble relevant material from both Western and Eastern Christendom.
Whilst having the highest regard for all human beings, male and female, the Anglican Catholic Church, like all other parts of the Catholic Church, does not ordain women to the priesthood. Of course, this raises serious questions and this booklet seeks to show why Anglican Catholics hold this belief respectfully in the face of modern opposition.
Did you know there was a saint who used a dogsled for transportation? Or a saint who turned down a marriage proposal from the Roman emperor? How about the saint who jumped from building to building during a siege to bring the Eucharist to his parishioners? Discover all of these stories and more in 101 Orthodox Saints. Written for children and those with a childlike curiosity, this visual encyclopedia will enhance your family's understanding and celebration of the saints of the Church. Each page is filled with illustrations, icons, graphics, and fascinating facts about the martyrs, monks, and mothers who boldly lived out their Faith to the glory of God.From Ancient Faith Publishing, your source for books on Orthodox Christianity.
Women's Ordination in the Catholic Church argues that women can be validly ordained to ministerial office. O'Brien shows that claims by Roman dicasteries for an unbroken chain of authoritative tradition on the non-ordainability of women--a novel rather than traditional argument--are not historically supported. In the primitive Church, with the offices of deacon, presbyter, and bishop in process of development, women exercised ministries later understood as pertaining to those offices. The sub-apostolic period downplayed women's ministry for reasons of cultural adaptation, not because it was thought that fidelity to Christ required it. Furthermore, extensive epigraphical evidence, from a wide geographical area, references women deacons and presbyters during the first millennium. Restrictive developments in the concept of ordination from the twelfth century onwards do not negate how, before that, women were validly ordained according to contemporary ecclesial understanding. Repeated canonical prohibitions on ordaining women show both that women were being ordained and how those bans were very selectively implemented. These canons were a cultural practice in search of a theology, and the subsequent theological justifications for restricting ordination to men appealed to supposed female inferiority against the background of priesthood as eminence rather than service. O'Brien shows that the assertion of women's non-ordainability is a matter of canon law rather than doctrine. As such, that law can be reformed.
This authoritative collection brings together the latest thinking on women's leadership in early Christianity. Patterns of Women's Leadership in Early Christianity considers the evidence for ways in which women exercised leadership in churches from the 1st to the 9th centuries CE. This rich and diverse volume breaks new ground in the study of women in early Christianity. This is not about working with one method, based on one type of feminist theory, but overall there is nevertheless a feminist or egalitarian agenda in considering the full equality of women with men in religious spheres a positive goal, with the assumption that this full equality has yet to be attained. The chapters revisit both older studies and offers new and unpublished research, exploring the many ways in which ancient Christian women's leadership could function.