Authority in the Church, and exceptions to norms

[Jad Wolf]

By what authority, canon law, custom, tradition, priestly prerogative, bishop's dispensation or other source is it determined whether or not...

a woman may become an acolyte, a reader, a subdeacon or ordiained to the deaconate or priesthood?

a divorced person may become an acolyte, a reader, a subdeacon or ordained to the deaconate or priesthood?

a homosexual may become an acolyte, a reader, a subdeacon or ordained to the deaconate or priesthood?

if there is a rule that applies to the above, what is it and what may be the exceptions, if any?

[Paul Cowan]

Dear Jad,

Others will have to more fully answer your questions, but as for a woman, none may enter the alter area. But they can be readers before the Holy Doors.

Homosexuals are considered to be engaging actively in Sin of death and may not be any of the referenced positions.

As far as divorced people, I don't know as I am divorced and remarried and am an alcolyte.

Have you searched the archives within Monachos for these answers. I am sure they are if not all discussed within.

Paul

[Andreas Moran]

Though not mentioned, as I understand it, remarriage after bereavement is not allowed for any man above the rank of Reader.

[Jad Wolf]

Dear Paul...
thank you so much for your response.

i am aware of the practices but i have noticed an inconsistancy in these practices.

for example, i know that there homosexual readers and priests in the antiocian archdiosy. i do not know if they are practicing homosexuals but they do give an appearance of impropriety. my concern is that their service to the church may be influenced by their sexual preference.

i also know of a divorced sub deacon. i know as well of a priest who remarried after his wife died and he is still a priesst.

i am as well aware of the present rules regarding women. i know as well that at the time of the early church there were women addressed as deacons.

my question is, "by what authority are these rules and exceptions to the rules determined?"






Dear Jad,

Others will have to more fully answer your questions, but as for a woman, none may enter the alter area. But they can be readers before the Holy Doors.

Homosexuals are considered to be engaging actively in Sin of death and may not be any of the referenced positions.

As far as divorced people, I don't know as I am divorced and remarried and am an alcolyte.

Have you searched the archives within Monachos for these answers. I am sure they are if not all discussed within.

Paul

[Olga]

i am as well aware of the present rules regarding women. i know as well that at the time of the early church there were women addressed as deacons.


The deaconesses of the early Church (as were the early deacons) were not "liturgical assistants". The Greek word diakonia refers to the act of going out into the community to provide practical aid to the underpriviledged and needy, such as providing food, clothing, shelter, etc. It also refers to the seeking of resources which would help in providing for these needs. The meaning of this is clear in Acts 6:1-7.

It was years later that deacons (male) became liturgical assistants as we know them now, and the diaconate has for many centuries been an ordained position, and a clerical one. Women, of course, cannot aspire to an ordained, clerical position within the Orthodox Church.

However, deaconesses (in the ancient sense) still exist, even if they're no longer called deaconesses. Every church has its dedicated band of indefatigable (well, sometimes!) women, be it its sestrichestvo, its philoptokhos, or its ladies' auxiliary. The Slavic term means sisterhood, the Greek term means those who help the poor.

[Herman Blaydoe]

The authority is the bishop. He decides who will be his direct representative in the parish. Some dioceses due allow divorced clergy, but if they want to remarry they generally must leave their clerical orders. That is why I am no longer a subdeacon. There is one rather "infamous" circumstance in the Antiochian Archdiocese and it has been the subject of much debate and contention, and the relationship between the OCA and the AA suffered from it.

As to the ordination of homosexuals, I pray that they are living a celebate life, no different than if a heterosexual man who is not married takes on ordination. Sex outside of marriage is wrong regardless, and even moreso for those who accept ordination. If we believe a heterosexual can remain celebate, then we must be able to believe that a homosexual can also. However, if this is found not to be the case, I hope that the bishop responsible takes firm and timely actions to remove that person from the clergy, for that person's own salvation as well as for the good of those under his pastoral care.

If a bishop is not living up to his pastoral responsibilities, then the Church needs to deal with the matter in an appropriate manner, ensuring that "good order" is maintained in the Church. There is a lot of relearning of hard lessons going on in the Church these days...

[Matthew Panchisin]

Dear Olga,



Women, of course, cannot aspire to an ordained, clerical position within the Orthodox Church.


The above I do not think to be accurate, to the best of my knowledge Deaconesses actually are "liturgical assistants". In the Byzantine Empire they often assisted in the baptism of woman, anointing the woman being illuminated as it was not thought right for male clergy to touch a grown woman. They fully immersed the woman and also assisted in other liturgical matters. They may not have functioned exactly as a Deacon does liturgically these days, nevertheless they are also ordained. The last sentence during the Ordination of a Deaconesses indicates that they entered the Holy of Holies and assisted in Liturgical matters like placing the Chalice on the Altar. Clearly, the Orarion is used during the liturgy. In short the work of the Deconesses service of the Mysteries was not exactly as that of a Deacon. I do not think they had not be involved in the service of the Mysteries though. If my memory serves me correctly they often visit and annoint the sick, the suffering and those held in captivity. As such we can see that they are profoundly "liturgical assistants", grace for grace.


Apostolic Constitutions III/15

"For which reason, O bishop, do thou ordain thy fellow-workers, the labourers for life and for righteousness, such deacons as are pleasing to God, such whom thou provest to be worthy among all the people, and such as shall be ready for the necessities of their ministration. Ordain also a deaconess who is faithful and holy, for the ministrations towards women."


ORDER FOR THE
ORDINATION OF A WOMAN DEACON

After the completion of the holy Anaphora and the opening of the doors, before the Deacon says, Having commemorated all the Saints,[1] the one to be ordained is brought before the Bishop. As he declaims the invocation, Divine grace,[2] etc., she bows her head, on which he lays his hand.

He makes the sign of the Cross three times over her and prays as follows:
Holy and All-powerful God, through the birth in flesh of your Only-begotten Son and our God from a Virgin you sanctified woman, and granted not only to men but also to women the grace and visitation of the Holy Spirit. Now, Master, look upon this servant of yours also, call her to the work of your service[3] and send down upon her the rich gift of your Holy Spirit. Guard her in your Orthodox faith in a blameless way of life in accordance with what is well pleasing to you, as she fulfils her ministry[4] at every moment.[5]
For to you belong all glory, honour and worship, Father, Son and Holy Spirit, now and for ever, and to the ages of ages. Amen.

After the Amen one of the Deacons prays as follows:

In peace, let us pray to the Lord. And the rest, as in the ordination of male Deacons, with the necessary changes of gender in the petition for the candidate.

While the Deacon is saying this, the Bishop, with his hand still resting on the head of the one being ordained, prays as follows:

Master and Lord, you do not reject women who offer themselves, and by divine counsel, to minister as is fitting to your holy houses, but you accept them in the order of ministers. Give the grace of your Holy Spirit to this servant of yours also, who wishes to offer herself to you, and to accomplish the grace of the diaconate, as you gave the grace of your diaconate to Phoebe, whom you called to the work of the ministry. Grant her, O God, to persevere without condemnation in your holy churches, to give careful attention to her way of life, to chastity in particular, and show her to be your perfect servant, that, when she stands before the judgement of Christ, she may also receive the fitting reward of her way of life.[6]
By the mercy and love for mankind of your Only-begotten Son, with whom you are blessed, etc.

And after the Amen the Bishop places the Deacon’s Orarion on her neck, under the Maphorion, bringing the two extremities round to the front.[7]

The other Deacon stands outside the Sanctuary and says:
Having commemorated all the Saints, again and again in peace, let us pray to the Lord, etc.

After she has received Communion of the holy Body and Blood, the Bishop hands her the Chalice. When she has taken it, she places it on the holy Table.

[Jad Wolf]

Thank you very much, Olga, for that clarification. that is good stuff.

please excuse my spelling errors. i am used to a spell check program and my command of the english language even though it is my mother tongue leaves a bit to be desired.

In Christ and Holy Orthodoxy,

jw

[Jad Wolf]

Dear Herman....

i absolutely love this stuff! i really appreciate your input and it makes perfect sense! unfortunately, i am not nearly as knowledgable as most of you and i know of no other forum where i can learn so much. i am also sorry that i am not so detail oriented as you or Olga.

it is nice as well to see that there is a difference of opinion on the role of women in the church. i have been aware of the inability of women to pass behind the iconistasis and not be ordained. i have as well seen women chanting at the reader's stand but i was not aware that they could become readers.

may God bless you for sharing.

in Christ and Holy Orthodoxy,

jw