By Efi Efthimiou
In a somewhat convoluted statement, the Patriarchate of Alexandria seeks to address the concerns raised by the decision of Metropolitan Seraphim of Zimbabwe to ordain Deaconess Angeliki, offering explanations that may not entirely clarify the situation.
The Patriarchate of Alexandria emphasized in its announcement the genuine necessity for deaconesses in Africa, particularly for pastoral duties and the baptism of adult women, as well as in certain contexts where more conservative, male-dominated environments prevail.
The Patriarchate further clarified that historically, it has documented the role of deaconesses in the Church, specifically addressing the needs of women who were excluded from active participation in church life due to local conditions and customs.
Additionally, the Patriarchate confirmed that the initial decision to revive the institution of deaconesses was indeed taken by the Holy Synod. However, this decision was subsequently referred for further examination to establish the details concerning the attire, method of ministry delivery, and liturgical role of deaconesses in the contemporary life of the Church.
“However, Metropolitan Seraphim of Zimbabwe, being an experienced missionary to Africa, proceeded with the implementation of the initial decision of the Holy Synod. However, this decision has yet to be activated as the examination of the matter by the Synod has not been completed for a final decision,” the Patriarchate said in a statement.
The announcement concluded with a pointed remark from the Patriarchate of Alexandria, noting that the interest sparked by the ordination of a deaconess also coincided with the intrusion of the Russian Church into the canonical territory of the Patriarchate of Alexandria.
However, in this announcement, the Patriarchate of Alexandria fails to reveal the essence of the issue. Is the ordination performed by the Metropolitan of Zimbabwe canonical?
In a statement a few days ago, Metropolitan Seraphim said that he had sent a request to the Patriarchate since 2022 to approve the ordination of the deaconess, which was eventually approved by the Patriarch himself in April 2023.
What purpose does it serve to mention this announcement stating that the decision of the Holy Synod regarding deaconesses cannot be implemented until the study is concluded?
Moreover, as evidenced in the photos published, the newly-ordained deaconess appears to administer the Holy Communion to the faithful. In the announcement issued by the Patriarchate, it is explicitly emphasized that “deaconesses have not been designated as women ministers of the Holy Mysteries. Instead, they have served as dedicated female assistants in the broader pastoral, liturgical, and sanctifying tasks of the Church.”
Ultimately, is it within the authority of each deaconess to administer the Holy Communion and participate in the sacraments of the Church? And if not, can the ordination of Angeliki by Metropolitan Seraphim of Zimbabwe be deemed as inactive or invalid?
Questions that have been eagerly sought answers since May 2, when the ordination became known, unfortunately, the Patriarchate of Alexandria does not provide any answer, explanation, or clarification, leaving the landscape even more blurred.
What is the position of the Church of Greece
The role of deaconesses in the Church was raised about 20 years ago by the late Archbishop Christodoulos. As Metropolitan of Dimitrias, he had ordained a nun as a deaconess in a monastery of the Metropolis.
Moreover, in 2002, Archbishop Christodoulos established the Special Synodical Committee on Women’s Affairs, the members of which were all women.
During his tenure, he had requested that the role of women in the Church and the revival of the institution of deaconesses be discussed in the Holy Synod.
In fact, the rapporteur at the time was Metropolitan Chrysostomos of Chalkida. Metropolitan Chrysostomos pointed out: “At no point did the conscience of the Church waver due to the beliefs of various heretical groups (such as Gnosticism, Montanism, and Marcionism), which suggested that women could take on priestly roles similar to those of presbyters or bishops. This is the permanent and stable ecclesiastical tradition spanning from the apostolic era to the present day.”
In the discussion that took place in 2004, the Hierarchy had concluded that the institution of deaconesses was never abolished and that it was left to the “discretion of the local bishop to ordinate the female elders of the holy monasteries of his province for the needs of the holy monastery alone.”
Orthodoxtimes.com requested the opinion of Metropolitan Panteleimon of Maroneia, representative of the Holy Synod of the Church of Greece, on the issue.
Metropolitan Panteleimon stressed that these issues are determined by decisions taken by Panorthodox Synods or local Churches. As he said, “we do not have chirotony ordination) in the Orthodox tradition, but chirothesy (laying on of hands). The institution of deaconesses did not involve chirotony, but rather chirothesy, and primarily pertained to the commissioning of women to assist adult women preparing for baptism during the early years of Christianity. Subsequently, with the adoption of infant baptism, the necessity for deaconesses diminished. In the Church of Greece, the practice of having deaconesses, let alone distributing Holy Communion, has never been established.”
When questioned about whether the Church of Greece would weigh in on the matter today, the Metropolitan of Maroneia expressed doubt, suggesting that it may not be a current consideration for the Church of Greece. There is no reason for this. Thank God, we have many deacons, we do not need deaconesses.”
Dimitrios Keramidas, Doctor of Theology: From a dogmatic perspective, there’s no inherent reason to exclude women from being ordained as bishops
We asked Dimitris Keramidas, Professor of Theology at the Pontifical University of Saint Thomas Aquinas, also known as the Angelicum, situated in Rome, to express his view on this issue.
Keramidas stressed that, as far as the institution of deaconesses is concerned, it has existed since the beginning of the creation of the Church. However, it has been inactive so far. “And it is a chirotony, not a chirothesy,” he clarified.
As he said, there is no dogmatic or canonical impediment to the ordination of a woman as a deaconess. “In the case of the ordination performed by Metropolitan Seraphim of Zimbabwe, the role of deaconesses does not mirror that of ancient Orthodoxy.
Deaconess Angeliki administered the Holy Communion, exercising full diaconal responsibilities.”
Keramidas stressed that the “red line” for the Church is the ordination of a woman to the priesthood. “While this is not explicitly stated, it also does not imply there is a specific prohibition against it. From a dogmatic perspective, there’s no inherent reason to exclude women from being ordained as bishops,” he clarified.
He concluded by noting that within the Catholic Church, there exists a committee specifically tasked with examining the issue of deaconesses. In contrast, within Anglican, Protestant, and Lutheran traditions, women can be ordained as bishops, assuming full responsibilities and duties.
Read the announcement issued by the Patriarchate of Alexandria:
In recent days, there has been significant debate surrounding Metropolitan Seraphim of Zimbabwe and Angola, who ordained a deaconess on Thursday, May 2, 2024, to meet the missionary needs of the Holy Metropolis. The event elicited a variety of reactions and sparked open discussions, with differing views and approaches being freely expressed.
To prevent any confusion, the following points are clarified:
– The mission in Africa requires deaconesses primarily for pastoral duties and the baptism of adult women. They play a crucial role in addressing the needs of women, especially in situations such as widowhood, where social and ecclesiastical exclusion persists due to male-dominated environments.
–The Church is fully aware of the position, the order, and the conditions of a deaconess’ status, as described in the Euchologia, the Canons of the Apostolic Orders, and the Trullan Council. It is worth noting that throughout history, deaconesses have not been designated as women ministers of the Holy Mysteries. Instead, they have served as dedicated female assistants in the broader pastoral, liturgical, and sanctifying tasks of the Church. Their role primarily involved ministering to women, particularly in contexts where local customs and conditions excluded them from active participation in church life. The early Church encountered pastoral challenges and addressed them by instituting deaconesses. As societies progressed spiritually and recognized women’s rights, the institution of deaconesses gradually became obsolete. Documented historical records confirm the existence of the institution of deaconesses, which remains part of the “spiritual equipment” of the Church, available to address similar situations today, especially under unique local circumstances.
– The ongoing spread of the Gospel in Africa and the continuous conversion of native brothers and sisters to Orthodoxy have raised pastoral concerns similar to those faced by the early Christian Church, particularly regarding African women. The Holy Synod of the Patriarchate of Alexandria and All Africa took the decision to revive and activate the institution of deaconesses within its pastoral jurisdiction. However, this decision was referred for further examination to establish the details concerning the attire, method of ministry delivery, and liturgical role of deaconesses in the contemporary life of the Church.
However, Metropolitan Seraphim of Zimbabwe, being an experienced missionary to Africa, proceeded with the implementation of the initial decision of the Holy Synod. However, this decision has yet to be activated as the examination of the matter by the Synod has not been completed for a final decision.
Let us have confidence in our Church, especially in the Patriarchate of Alexandria and All Africa, which spreads the message of the crucified Christ across the vast expanse of the African continent, based on the tradition and practice of the One, Holy, Catholic, and Apostolic Church. We hope to see the same level of sensitivity and attention given to issues such as the selection of clergy for the Patriarchal Throne of St. Mark, the systematic assistance in the advancement of Apostolic work in Africa, and the significant matter of an Autocephalous Church encroaching upon the jurisdiction of the Ancient Patriarchate of Alexandria. Additionally, we urge for earnest consideration of the divisive attempts to split the native flock, which embraced Christ through the dedicated ministry and even the sacrifice of humble Greek missionaries. May these matters be addressed for the glory of God and the enlightenment of our African brethren dwelling in the shadows of darkness and death.
From the Patriarchate of Alexandria and All Africa
Alexandria, May 11, 2024
