The Chinese Heresy: Women's Ordination in Context
 |
| Florence Li Tim-Oi, Chinese Episcopal Minister |
INTRODUCTION
In this essay, we will embark on a comprehensive exploration of the unique context in which Women's Ordination first occurred in the Chinese setting, and balance an Orthodox response with the considerations of the Chinese cultural environment - Confucianism, Buddhism, Taoism and Socialism. We will look at the contribution of Florence Li Tim-Oi, the first woman priestess ordained in the Anglican Communion, born in Hong Kong, whose life unfolded against the backdrop of the tumultuous and brutal times during WWII. Drawing upon Scriptural quotes, insights from the Church Fathers, and reflections on the Eastern Philosophical traditions, this essay aims to elucidate Orthodox objections to women's ordination without denigrating or marginalizing women within the Church. Through this exploration, we aim to shed light on the unique contributions of Florence Li Tim-Oi and consider alternative roles for women in the Church, grounded in both biblical and cultural frameworks.
LIFE
In the chronicle of Anglican History, today marks the 80th anniversary of the ordination of Florence Li Tim-Oi, minister, d. 1992, who holds the distinction of being the first woman ordained in the Anglican Communion on January 25, 1944, as a priestess in the Diocese of Hong Kong and South China.
Born in the vibrant mercantile chaos of Hong Kong in 1907, Florence, christened in homage to Florence Nightingale, found her spiritual calling within the ever-expanding and highly successful Chinese Anglican Mission. Deaconing embraced her in 1941, and during the upheaval of World War II, she took charge of a congregation in Macao. The exigencies of wartime granted her a unique license to lead the Liturgy of Reserved Eucharist, a rare role for any deacon, let alone a woman.
January 25, 1944, marked a historic moment when Bishop Hall of Hong Kong ordained Florence as a priestess, a hugely controversial act that threatened to create schism within the Chinese Anglican Church. Bp. Hall tried to justify it because of the dire need of the mission, the lack of able-bodied men, and the brutality of the wartime Japanese regime. In parishes where the majority of converts were women and children, and against the backdrop of WWII, it was easy for him to explain the ordination of women as a stopgap measure. Many contemporaries dismissed it as a strange Chinese aberration, thinking that I would never find acceptance, and therefore did not protest as much as they would have otherwise. In an act of humility to ease tensions, Florence surrendered her license in 1946, choosing not to exercise her claims until acknowledged by the wider Anglican world.
Post the Communist revolution, Florence faced adversity for her British ties and her role as a priestess. The closure of all churches for 16 years forced her into farm and factory work. The revival came in 1979, with reopened churches and her return to ministry. In 1981, she joined family in Toronto, and in 1984, she was reinstated as a priestess to much fanfare by the American Episcopal Church, which decided to ordain women to their priesthood against warnings from Canterbury in 1976 and many other Apostolic Churches (Eric Staples and Wikipedia).
Florence’s resilient narrative, like verses from the Tang and Song Dynasties, echoes with her indomitable spirit and her desire to serve those around her, all things that should be admired and loved. As Li Bai once wrote, "the vastness of the world echoes with her resolute steps," and in the spirit of Su Shi, "her heart, a river flowing with the melodies of devotion." In many ways, Florence's journey mirrors the poetry of ancient Chinese sages, a testament to her enduring faith, willingness to suffer, and a profound contribution to the story of Christianity in East Asia as a missionary. While we may appreciate these aspects of her life, we also realize the validity of the criticism against the work of priestesses as confusing the gendered nature of the work of priests and mothers in the Church, which is vital to understanding both the roles of biblical headship in the family, and also the gendered roles that God assigned to humans as icons of the eternal nature and attributes of His own divine will.
PERSPECTIVES
As we navigate the complex terrain of contemporary debates within the Orthodox Church regarding the role of women, it is essential to engage with the ongoing discourse surrounding feminism and the Church's deep respect and love for women, epitomized in the veneration of the Blessed Virgin Mary. Some within the Orthodox community are advocating for a reevaluation of women's roles in the Church, emphasizing contemporary values of “inclusivity” and acknowledging the rich tapestry of women's contributions. However, the Church's central commitment to maintaining Holy Tradition, introduces a nuanced layer to these debates. Quoting St. Paul's teachings in 1 Timothy 2:11-12, we find guidance on the roles of men and women in the Church. "A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet." These verses provide a biblical foundation for Orthodox objections, aligning with the authoritative teachings of the Church Fathers, which also sought to uphold the biological and cultural imperatives of the Christian Family, which orbits the sacred role of motherhood in the home.
Holy Tradition, the “Paradosis” of St. Paul, is a living and dynamic expression of faith and serves as a bulwark against misogynistic behaviors and attitudes within the Church. Quoting his exhortation in Galatians 3:28, "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus," the Church upholds the fundamental equality of men and women in the eyes of God. Women have always found a place of great respect in the Church, equally baptized with all men, equally a part of God’s salvific covenant, and called “Equal to the Apostles.” While motherhood is understood to be grace-filled and foundational to the Church, the priestly roles are iconographic and function to “re-present” the work of Christ in His Passion. In this way, the priest functions “In Persona Christi,” which is a gendered, historically-grounded role, which also goes against the biblical role of motherhood – sacrificer, taker of life, rather than birth-giver of life.
Central to Orthodox theology is the high love and respect accorded to women, mirroring the reverence bestowed upon the Theotokos, the Blessed Virgin Mary, who holds a unique and central role in the Church. The Theotokos is not merely an exemplar of femininity but is venerated as the Mother of God, embodying the union of the divine and the human. The Orthodox Church, through its liturgical practices and hymns dedicated to the Theotokos, elevates, and sanctifies the feminine experience into something that truly reflects the Life of the Holy Trinity, a community of beings, nested within each other. No greater biological icon of this reality can be found outside of a woman bearing her child within her holy womb. While women can function in roles other than mother, this is a role that only women can fulfill.
O Virgin Pure (Agni Parthene)
O Virgin pure, immaculate, O Lady Theotokos,
Rejoice, O Bride Unwedded!
O Virgin Mother, Queen of all, and fleece which is all dewy,
Rejoice, O Bride Unwedded!
More radiant than the rays of sun, and higher than the heavens,
Rejoice, O Bride Unwedded!
Delight of virgin choruses, superior to Angels,
Rejoice, O Bride Unwedded!
Much brighter than the firmament, and purer than the sun's light,
Rejoice, O Bride Unwedded!
More holy than the multitude/ of all the heav'nly armies.
Rejoice, O Bride Unwedded!
O Ever Virgin Mary, of all the world, the Lady,
Rejoice, O Bride Unwedded!
O bride all pure, immaculate, O Lady Panagia,
Rejoice, O Bride Unwedded!
O Mary bride and Queen of all, our cause of jubilation,
Rejoice, O Bride Unwedded!
Majestic maiden, Queen of all, O our most holy Mother,
Rejoice, O Bride Unwedded!
More hon'rable than Cherubim, beyond compare more glorious...
Rejoice, O Bride Unwedded!
...than immaterial Seraphim, and greater than angelic thrones,
Rejoice, O Bride Unwedded!
Rejoice, O song of Cherubim; Rejoice, O hymn of angels,
Rejoice, O Bride Unwedded!
Rejoice, O ode of Seraphim, the joy of the archangels,
Rejoice, O Bride Unwedded!
Rejoice, O peace and happiness, the harbor of salvation,
Rejoice, O Bride Unwedded!
O sacred chamber of the Word, flow'r of incorruption,
Rejoice, O Bride Unwedded!
Rejoice, delightful paradise, of blessed life eternal,
Rejoice, O Bride Unwedded!
Rejoice, O wood and tree of life, the fount of immortality,
Rejoice, O Bride Unwedded!
I supplicate you, Lady, now do I call upon you,
Rejoice, O Bride Unwedded!
And I beseech you, Queen of all, I beg of you your favor,
Rejoice, O Bride Unwedded!
Majestic maiden, spotless one, O Lady Panagia,
Rejoice, O Bride Unwedded!
I call upon you fervently, O sacred, hallowed temple,
Rejoice, O Bride Unwedded!
Assist me and deliver me, protect me from the enemy,
Rejoice, O Bride Unwedded!
And make me an inheritor, of blessed life eternal,
Rejoice, O Bride Unwedded!
(English Translation on the Simonopetra Monastery Website)
Holy Tradition enables us to create a living icon of the Church Triumphant in Heaven, manifesting love, unity, and communion on earth - the hierarchy, order, and structure of the heavenly realms directly reflected in our actions here in this broken and mortal realm - “on earth, as it is in heaven.” Women play a vital role in this manifestation, contributing to the spiritual weft and weave of the Church, forming thus tangled and holy tapestry that brings glory to God as the Church Militant struggles to receive Christ’s salvation. The shared journey toward theosis, the process of becoming united with God in energy (but not in essence), emphasizes the equality of men and women in their pursuit of holiness. So while men and women have equal shares of grace and an equal portion of the Covenant, we function in different, gendered and non-interchangeable roles. To deny this is to deny God’s right as our Creator to determine our actions and require our obedience.
PATRISTIC COMMENTARY ON WOMEN’S ORDINATION
Tertullian -
“It is of no concern how diverse be their [the heretics’] views, so long as they conspire to erase the one truth. They are puffed up; all offer knowledge. Before they have finished as catechumens, how thoroughly learned they are! And the heretical women themselves, how shameless are they! They make bold to teach, to debate, to work exorcisms, to undertake cures . . . ” (Demurrer Against the Heretics 41:4–5 [A.D. 200]).
“It is not permitted for a woman to speak in the church [1 Cor 14:34–35], but neither [is it permitted her] . . . to offer, nor to claim to herself a lot in any manly function, not to say sacerdotal office” (The Veiling of Virgins 9 [A.D. 206]).
St. Hippolytus -
“When a widow is to be appointed, she is not to be ordained, but is designated by being named [a widow]. . . . A widow is appointed by words alone, and is then associated with the other widows. Hands are not imposed on her, because she does not offer the oblation and she does not conduct the liturgy. Ordination is for the clergy because of the liturgy; but a widow is appointed for prayer, and prayer is the duty of all” (The Apostolic Tradition 11 [A.D. 215]).
The Didascalia -
“For it is not to teach that you women . . . are appointed. . . . For he, God the Lord, Jesus Christ our Teacher, sent us, the twelve [apostles], out to teach the [chosen] people and the pagans. But there were female disciples among us: Mary of Magdala, Mary the daughter of Jacob, and the other Mary; he did not, however, send them out with us to teach the people. For, if it had been necessary that women should teach, then our Teacher would have directed them to instruct along with us” (Didascalia 3:6:1–2 [A.D. 225]).
The Council of Nicaea I -
“Similarly, in regard to the deaconesses, as with all who are enrolled in the register, the same procedure is to be observed. We have made mention of the deaconesses, who have been enrolled in this position, although, not having been in any way ordained, they are certainly to be numbered among the laity” (Canon 19 [A.D. 325]).
Council of Laodicea -
“[T]he so-called ‘presbyteresses’ or ‘presidentesses’ are not to be ordained in the Church” (Canon 11 [A.D. 360]).
St. Epiphanius of Salamis -
“Certain women there in Arabia [the Collyridians] . . . In an unlawful and basphemous ceremony . . . ordain women, through whom they offer up the sacrifice in the name of Mary. This means that the entire proceeding is godless and sacrilegious, a perversion of the message of the Holy Spirit; in fact, the whole thing is diabolical and a teaching of the impure spirit” (Against Heresies 78:13 [A.D. 377]).
“It is true that in the Church there is an order of deaconesses, but not for being a priestess, nor for any kind of work of administration, but for the sake of the dignity of the female sex, either at the time of baptism or of examining the sick or suffering, so that the naked body of a female may not be seen by men administering sacred rites, but by the deaconess” (ibid.).
“From this bishop [James the Just] and the just-named apostles, the succession of bishops and presbyters [priests] in the house of God have been established. Never was a woman called to these. . . . According to the evidence of Scripture, there were, to be sure, the four daughters of the evangelist Philip, who engaged in prophecy, but they were not priestesses” (ibid.).
“If women were to be charged by God with entering the priesthood or with assuming ecclesiastical office, then in the New Covenant it would have devolved upon no one more than Mary to fulfill a priestly function. She was invested with so great an honor as to be allowed to provide a dwelling in her womb for the heavenly God and King of all things, the Son of God. . . . But he did not find this [the conferring of priesthood on her] good” (ibid., 79:3).
St. John Chrysostom -
“[W]hen one is required to preside over the Church and to be entrusted with the care of so many souls, the whole female sex must retire before the magnitude of the task, and the majority of men also, and we must bring forward those who to a large extent surpass all others and soar as much above them in excellence of spirit as Saul overtopped the whole Hebrew nation in bodily stature” (The Priesthood 2:2 [A.D. 387]).
The Apostolic Constitutions -
“A virgin is not ordained, for we have no such command from the Lord, for this is a state of voluntary trial, not for the reproach of marriage, but on account of leisure for piety” (Apostolic Constitutions 8:24 [A.D. 400]).
“Appoint, [O Bishop], a deaconess, faithful and holy, for the ministering of women. For sometimes it is not possible to send a deacon into certain houses of women, because of unbelievers. Send a deaconess, because of the thoughts of the petty. A deaconess is of use to us also in many other situations. First of all, in the baptizing of women, a deacon will touch only their forehead with the holy oil, and afterwards the female deacon herself anoints them” (ibid., 3:16).
“[T]he ‘man is the head of the woman’ [1 Cor. 11:3], and he is originally ordained for the priesthood; it is not just to abrogate the order of the creation and leave the first to come to the last part of the body. For the woman is the body of the man, taken from his side and subject to him, from whom she was separated for the procreation of children. For he says, ‘He shall rule over you’ [Gen. 3:16]. . . . But if in the foregoing constitutions we have not permitted them [women] to teach, how will any one allow them, contrary to nature, to perform the office of the priest? For this is one of the ignorant practices of Gentile atheism, to ordain women priests to the female deities, not one of the constitutions of Christ” (ibid., 3:9).
“A deaconess does not bless, but neither does she perform anything else that is done by presbyters [priests] and deacons, but she guards the doors and greatly assists the presbyters, for the sake of decorum, when they are baptizing women” (ibid., 8:28).
St. Augustine -
“[The Quintillians are heretics who] give women predominance so that these, too, can be honored with the priesthood among them. They say, namely, that Christ revealed himself . . . to Quintilla and Priscilla [two Montanist prophetesses] in the form of a woman” (Heresies 1:17 [A.D. 428]).
CHINESE CULTURAL FACTORS
In Confucian society, deeply rooted in traditional Chinese culture, assigned distinct roles to men and women, emphasizing harmony within the family and society. Women, as Confucian mothers, were regarded as the moral compass of the household, nurturing virtue and instilling values in their children. This cultural perspective aligns with the Orthodox appreciation for the role of women as mothers and nurturers, fostering harmony within the domestic realm. Drawing from the Confucian Analects, we see Confucius’ teachings on the nature of man and the importance of maintaining harmony within societal structures present everywhere within the East Asian region. "The Master said, 'Is it not a pleasure, having learned something, to try it out in practice? Is it not a joy to have friends come from afar? Is it not genteel not to take offense when others fail to appreciate your abilities?'" Confucianism reinforces the idea that roles and harmony within society are crucial for the greater good, and that one should not be offended when their talents and gifts go without recognition. This silent strength is especially demonstrated in Chinese femininity.
Within Buddhism, the spiritual vision for female enlightenment transcends societal roles, emphasizing the path to liberation for all beings, seeking to move from female to male, and then to non-gendered Boddhisattvahood over millions of years of reincarnation. This view sees human sexuality as something to be sloughed off, to be discarded, rather than seeing it as something innately good and able to contribute to our holiness and enlightenment.
Contrastingly, Taoism recognizes the infinite power within feminine receptiveness, symbolized by the Yin principle, an orgasmic ocean of potential from which all life flows. This view sees the male principle, the Yang, as fragile, limited, and in need of protection from too much expansion or expense, and so it is a truly “feminist religion.” This contrasts with some historical limitations imposed on women within certain traditional Chinese Confucian structures, highlighting the tension between spiritual ideals and cultural realities, the same realities with which the Church must also struggle.
Largely in part due to Taoist influences, feminine spirituality is often seen as superior to male spirituality in Chinese peasant society, the demographic which overwhelmingly populated the Anglican Christian Mission in China. While Confucian women had their feet bound to show status in society and make it impossible to work outside of the home, peasant women were known for their “big feet” and their hard working and resolute attitude in every aspect of life. Rather than being biased against female pastors and preachers, poor Chinese pulled upon the traditional roles of midwife, medicine woman and shaman to populate their Christian imagination. This led to a Christian subculture in which women played a prominent role as leaders from the late 1800’s. This theme reverberated again during the Cultural Revolution as Chairman Mao popularized the slogan, "Women hold up half the sky," as a way to remove women from their homes, place them in factories, and communalize the workforce with no consideration for children or the sanctity of marriage. Men and women were split up, placed on different farms or camps, and were expected to live celibate lives as they worked to realize the Revolutionary ideals, serving anti-Christian ends with all their might. This rapid "egalitarianism" would have been impossible were it not for the high level of respect for women already present within the Chinese peasant culture.
APPRECIATING FLORENCE LI TIM-OI’S LIFE
In the Biblical view, women hold a unique and revered status, exemplified by the creation of Eve in the image of God. The Church venerated women like Mary Magdalene and the Blessed Virgin Mary, the mother of Jesus, as "Equal to the Apostles," acknowledging their pivotal roles in spreading the Gospel. At the Third Ecumenical Council, "Hyper-Dulia" or "Super Servility" was given to the Theotokos as the God-Bearer. This Biblical perspective emphasizes equality and reverence for women within the Christian tradition, particularly focused on the foundational place women have in generating the Christian Church through the propagation of family and the teaching of young children. Without this role, the Church dies, monasticism cannot flourish, and saints cease to arise.
Florence Li's ministry, rooted in her desire to serve the Church, represents an attempt to bridge these cultural and spiritual realms. However, the realization dawns that her aspirations might have found a more harmonious fulfillment in the biblical role of a deaconess and as a good Confucian mother, preserving the Tradition of the Apostles and ministering to women and children, rather than forming the catalyst for the upending of the Anglican Patrimony’s claims to apostolicity and orthodoxy. The Church's historical tradition acknowledges the vital contributions of women in different capacities, recognizing the importance of their unique gifts and roles, while preserving the essential differences between men and women.
Florence Li’s deference to the objections to her ordination within the Anglican Communion should be the Anglican Communion’s deference to worldwide Christianity. Before the occurrence of rampant homosexual and transgendered clergy, the issue of Women’s Ordination formed the overwhelming objection of the Catholic and Orthodox Churches to the claims of grace-filled and historically continuous Anglican Orders. Based upon the precedent of Florence Li’s ordination, not on her deference and desire to serve, huge swaths of Anglicanism has abandoned all semblance of Apostolicity and Tradition, and have embraced the spirit of our feminist age wholesale and without question. Such a result is truly lamentable, undoing over a century of dialogue with the Orthodox East, and confirming the validity of papal suspicions in the dismissal of Anglican Orders in the Latin West. Such an outcome would most certainly be lamented by Florence herself, and should concern female clergy today. Women’s ordination has introduced an insurmountable obstacle to Christian unity, and has placed the Anglican Patrimony beyond the pale of Apostolic and Orthodox Christianity as a whole. Such are the evil fruits of division and schism from this Chinese cultural heresy.
SUMMARY
In the intricate interplay between Orthodox theology, Chinese cultural context, and Biblical perspectives, we uncover the nuances of godly femininity. This holistic approach, enriched by the narrative of Florence Li Tim-Oi, offers a nuanced understanding of women's roles within the Church, firmly denying the validity of women's ordination as an innovation and, ultimately, a heresy. We see through the rich interplay of traditional Chinese ideals, the spiritual visions within Buddhism and Taoism, that only the biblical view of women presents a harmonious, yet complex, tableau that is reliable for our contemplation within the Body of Christ.
Florence Li Tim-Oi's selfless life and ministry, while commendable, invites us to consider alternative roles rooted in both biblical principles and cultural contexts. The Church's historical veneration of women as equal contributors further underscores the significance of recognizing and honoring the unique gifts and capacities of women within the diverse tapestry of faith and culture. The Orthodox Church's stance against women's ordination is founded in canon law, the teachings of the Church Fathers, and a respect for ancient cultural realities. Family structure ceases to work in the Christian culture when a man and his wife cease to reflect the icon of Christ and His Church. It is essential to engage in thoughtful dialogue that respects the sacred Tradition of Christianity while addressing the challenges faced by individuals like Florence Li Tim-Oi and appreciating the experiences of her life.
The Church is the “pillar and ground of truth,” rooted in Holy Tradition, the living deposit of faith “given once and for all to the saints,” and navigates these debates with a commitment to a profound respect for women, recognizing their indispensable contributions, spiritual gifts, and their foundational role within God’s economy of grace. By acknowledging our profound love and respect for women within the Church and honoring the living icon of the Church Triumphant through our earthly experiences of love, unity, and communion, Orthodoxy remains a dynamic tradition that continues to shape and guide the faithful on their journey toward theosis through all the confusion of this present age. As we continue to explore this issue within our theology, it is imperative to engage with contemporary debates and to remember our ultimate goal - the salvation of the whole world.
Comments
Post a Comment