Carrie Frederick Frost, Saint Sophia Ukrainian Orthodox Seminary (South Bound Brook, New Jersey, USA)
Dr. Carrie Frederick Frost is a Professor of Theology at Saint Sophia Ukrainian Orthodox Seminary and an Orthodox Christian theologian. She received a PhD in Theology, Ethics, and Culture from the University of Virginia. Her theological work focuses on motherhood, family, childhood, and men and women in Orthodox Christianity. Her book on the intertwined physicality and spirituality of motherhood, Maternal Body: A Theology of Motherhood from the Christian East (Paulist Press), will be released in 2019. She is on the board of Saint Phoebe Center for the Deaconess and is the board secretary for the International Orthodox Theological Association.
Eleni Kasselouri-Hatzivassiliadi, Hellenic Open University (Patras, Greece)
Daniel Ayuch, University of Balamand (Balamand Al Kurah, Lebannon)
Mary Cunningham, University of Nottingham (Nottingham, UK)
Nina Glibetic-Radle, Institute for Advanced Study (Princeton, New Jersey, USA)
Susan Ashbrook Harvey, Brown University (Providence, Rhode Island, USA)
Rastko Jovic, University of Belgrade (Belgrade, Serbia)
Elena Narinskaya, University of Cambridge (Cambridge, UK)
Aggeliki Ziaka, Aristotle University of Thessaloniki (Thessaloniki, Greece)
Women-apostles, martyrs, saints, nuns, deaconesses, prophets, teachers, mothers, and grandmothers have played an important, active, and courageous role in the Orthodox Church throughout its history. They spoke publicly and resisted the powers and authorities of the world; they proclaimed the Gospel; they supported local communities in various ways, including spiritually and economically; and they influenced the historical route of Christianity in the world.
In settings where Orthodoxy constitutes the traditional form of Christianity—such as Eastern Europe and the Middle East—and in settings where Orthodoxy has spread—such as twentieth-century Orthodox communities that were formed and acculturated in such places as North America, Oceania, and Africa—their role in the transmission of faith in the heart of the family, as mothers and educators, has been essential.
Today their role extends throughout the Orthodox domain. Women, either alone or in equal partnership with male catechists, work in religious education. They sing in the choir, serve as choir directors, parish educators, and parish leaders. They are members of the parish and diocesan councils, and, in some cases, members of the diocesan assembly that elects the bishop. Orthodox women scholars teach at secular universities as well as Orthodox seminaries, and are involved in preparing male seminarians for the priesthood. They serve on ecumenical commissions, and represent Orthodoxy in a wide range of public, sacred, and secular capacities.
In recent decades, an increasing number of male and female scholars have turned their attention to studying matters of women in the Orthodox Church historically and theologically. Such attention has required acknowledgement of the Church’s imperfect record when it comes to its conduct towards women throughout its history.
Deep contradictions exist within our Orthodox tradition. The liberating message of the Gospel exists alongside restrictive local practices; the spiritual and personal theological doctrine of humanity exists alongside stereotypes of gender inherited from patriarchal societies. The women who brought the spices to the tomb on the first Easter morning were the first to announce that Jesus was risen and are honored in the Orthodox Churches as “apostles to the apostles,” yet the reading of the Gospel in public worship is still limited to male ministers. It is now the kairos moment to re-examine the androcentric prejudices in Orthodox tradition that have determined attitudes and praxis of the Church. The IOTA Women in the Orthodox Church group will facilitate scholarship that fosters such efforts.
The IOTA Women in the Church Group aims to bring together Orthodox theologians and scholars, women and men, in order to support theological scholarship on matters related to women and their role in the Orthodox churches. Additionally, we seek to create opportunities for discussion and articulation of the biblical, historical, theological, anthropological, canonical, and sociological roles and ministries of women in the Church—past, present, and future. Last but not least, we look for ways to increase the presence of women and amplify their voices not only in the academy, but also in the spiritual and liturgical mission of the Orthodox churches today.
We will encourage both the participation of women in every aspect of the Orthodox Church, as well as the scholarly efforts of those studying women in the Church—particularly working to connect international scholars whose work is complementary. We look creatively and hopefully to the future, knowing that this is an area of study in the Orthodox churches that will be particularly fruitful for the mission and flourishing of the Orthodox churches in the twenty-first century.