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Orthodox Christianity is the second largest Christian communion in the world (250–300 million people), encompassing various national and regional churches that are united by their shared theological vision and sacramental practices while retaining their organizational independence.

Most of the original Orthodox Churches that trace their history back to the first centuries of the Christian era (e.g., the Patriarchates of Jerusalem and Constantinople; the Armenian Apostolic Church; and the national Church of Greece) are associated with the ethnic groups in the Middle East and Eastern Europe. However, the last three decades has witnessed a considerable increase in the Orthodox presence in North America, Western Europe, and Australia—often referred to as the “Orthodox diaspora”—through immigration and, increasingly, through conversion. These changes in the ethnic-cultural situation of the church, along with the ongoing global political, social, and cultural transformations, present some serious challenges as well as new, exciting possibilities to the Orthodox tradition in general and to Orthodox women in particular.

Growing communication between women representing different Orthodox churches worldwide, as well as their participation in the ecumenical dialogue with their Western Christian sisters, has led to an increased awareness of both the important role that women can play in the life of the Church and of the existing barriers for their fuller participation. Some of the important changes in the experiences and status of women that are currently underway in the Orthodox Church are related to the renewal and expansion of female ministries, increased access to theological education, and liturgical reform aimed at the elimination of gender-restrictive ritual practices and customs.

Historic and Contemporary Roles of Women in the Church

Historically, the ministry of women in the Orthodox Church has included a wide variety of vocations and roles, ranging from philanthropic work and social outreach to religious education and liturgical functions. Women serve on the parish boards and take an active part in diocesan, national, and international charity programs. They are involved in missionary and outreach activities, including such inter-Orthodox projects as the Orthodox Christian Mission Center, the Orthodox Peace Fellowship, and Orthodox Women in the Healing Professions. The position of the priest's wife (Presbytera; Matushka), with its combination of social and spiritual obligations, is regarded as an important ministry in the Orthodox Church; traditional female responsibilities such as care of home and family and organization of household devotional life are likewise seen as crucial areas of religious service. In some Orthodox churches nowadays women also take active part in public ritual practices, as choir directors, scriptural readers, and acolytes.

Religious education involves women on multiple levels and in a variety of roles: women direct educational programs in the parishes, participate in conferences and workshops, and engage in producing academic and communal journals that inform their readers about the Orthodox tradition and provide a forum for the exploration of women's issues and roles (e.g., St. Nina Quarterly; MaryMartha; The Handmaiden). The number of female students enrolled at Orthodox seminaries has been steadily increasing in the past three decades; women scholars and theologians such as Susan Ashbrook Harvey, Verna Harrison, Kyriaki FitzGerald, and the late Elisabeth Behr-Sigel have pursued successful writing and teaching careers, both at Orthodox seminaries and colleges and other educational institutions.

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