By Leonie B. Liveris
This publication explores the suffering genesis of a women's circulate within the Orthodox Church in the course of the ecumenical stream of the 20th century at a time whilst militant conservatism is rising in Orthodox nations and fundamentalism within the diaspora. delivering an knowing of the participation of girls within the Orthodox Church, fairly throughout the 50 years of the club of the Orthodox church buildings on this 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 girls 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 (Routledge New Critical Thinking in Religion, Theology and Biblical Studies)
Liberal feminists include the many women in the churches who work for reform from within. The US Equal Pay Act of 1968 and the UK Sex Discrimination Acts of 1975 were contemporary reforms of liberal feminist activity. Marxist or socialist feminism had it roots in the Enlightenment especially through the early work of the Welsh reformer Robert Owen (1771–1858) and the SaintSimonians, whose philosophy centred on the community rather than the individual. The emphasis was on class, and the belief that power, privilege, wealth and control were in the hands of a minority who enjoyed their status due to exploitation of labour of the working class (production) and women (reproduction).
Women serve in roles subordinate to the patriarchy, whether in the person of hierarch, father or husband. Timothy Ware states that ‘the Orthodox Church is a family of self-governing churches held together not by a centralized government nor a single prelate but by the double bond of unity of the faith and communion in the sacraments. 78 It has been written that ‘Orthodoxy by its very nature cannot really be talked about. 79 However within both the orthopraxia and liturgical experience of ‘living Orthodoxy’, the Church either endorses or does not correct particular cultural traditions and practices in communities that are demeaning to Orthodox women.
Immediately after peace was declared in 1945, women‘s wartime stories and experiences were slowly revealed as quite extraordinary and in many cases heroic – when women replaced men in traditional roles in Church and society, and as women had in previous wars freed a man for the front. Their stories needed to be told. The introduction to the WCC’s questionnaire for its worldwide study placed a number of considerations before women in the Church. Foremost was whether women were able, within their life experiences, to make their fullest possible contribution to the common life.