By Leonie B. Liveris
This booklet explores the suffering genesis of a women's circulate within the Orthodox Church throughout the ecumenical circulation of the 20 th century at a time whilst militant conservatism is rising in Orthodox nations and fundamentalism within the diaspora. supplying an knowing of the participation of girls within the Orthodox Church, relatively in the course of the fifty years of the club of the Orthodox church buildings on the earth Council of church buildings, this ebook contributes to the continued debates and feminist research of women's participation, ministry and sexuality within the lifestyles and perform of the Church common. The e-book unearths either the confident contributions to ecumenism and the problems confronting Orthodox ladies wishing to take part extra absolutely 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
74 In the 1960s the second wave of a feminist revival began in America, and in 1961 a Presidential Commission on Women, with Eleanor Roosevelt as chairwoman, was appointed by the new John F. Kennedy administration. 75 In 1964 women were included in the protections of the Civil Rights Act, which prohibited discrimination on grounds of sex, colour, race, religion and ethnicity. 76 The 1960s brought forth new scholars and thinkers in a revived feminist movement, names now synonymous with the women’s movement of the twentieth century.
75 In 1964 women were included in the protections of the Civil Rights Act, which prohibited discrimination on grounds of sex, colour, race, religion and ethnicity. 76 The 1960s brought forth new scholars and thinkers in a revived feminist movement, names now synonymous with the women’s movement of the twentieth century. 77 Feminist studies were embraced and endorsed by the burgeoning women’s movements in Canada, Australia and Western Europe. Such volumes eventually contributed to similar movements in many Asian and Latin American countries as women in these societies also worked towards emancipation from colonialism and oppression by adapting the theories of 72 Simone de Beauvoir (1988), The Second Sex, London: Picador, p.
There is a suspicion and denouncement of sexuality especially manifested in women and their bodily functions, and the extolling of the virtues of asceticism, sacrifice, suffering and total obedience are the common factors bringing the theologies and practices of Christian tradition together in varying forms of patriarchy and authority in which women have no participation. Ecumenical relationships have provided opportunities for Orthodox women not only to be in dialogue with other Christian women but more importantly with women within and between all Orthodox jurisdictions, in the homeland and in the diaspora.