PDF Ebook Feminism and Tradition: Quiet Reflections on Ordination and Communion, by Lawrence R. Farley
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Feminism and Tradition: Quiet Reflections on Ordination and Communion, by Lawrence R. Farley
PDF Ebook Feminism and Tradition: Quiet Reflections on Ordination and Communion, by Lawrence R. Farley
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About the Author
The V. Rev. Lawrence R. Farley is the priest at St Herman of Alaska Church in Langley, B.C. He has authored the Orthodox Bible Study Companion series. His regular column, No Other Foundation, is found on the website of the Orthodox Church in America, and his podcast, Coffee Cup Commentaries, is available on Ancient Faith Radio.
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Product details
Paperback: 188 pages
Publisher: St Vladimirs Seminary Pr (July 1, 2012)
Language: English
ISBN-10: 0881413828
ISBN-13: 978-0881413823
Product Dimensions:
5.8 x 0.5 x 8.8 inches
Shipping Weight: 8 ounces (View shipping rates and policies)
Average Customer Review:
3.9 out of 5 stars
3 customer reviews
Amazon Best Sellers Rank:
#1,358,034 in Books (See Top 100 in Books)
My three star review, I feel, is generous, because, while there was much to be commended in this book, it was outweighed by three difficulties:1. Although he begins by sympathizing with women's legitimate oppressions, he then says that feminism is too fluid to define, and he is addressing Christian feminists whose "principles and agenda" he opposes. (pg. 20) This is problematic because he doesn't seem to think that the legitimate oppressions or needed insights he has admitted have anything to do with "Christian feminism." If he is, as I am assuming, specifically referring to theological principles that have been advanced academically by feminist theologians which are not in keeping with Orthodox theology (as outlined in Deborah Belonick's "Feminism in Christianity: An Orthodox Christian Response") then he should have defined this to his popular (not academic) audience because most Orthodox women who might call themselves feminists would not do so on the basis of the principles he opposes but on those with which he himself sympathizes. Therefore, he creates needless opposition and hostility repeatedly throughout the book by depicting feminists as angry and demanding (seriously, I wish I had a word count for "demand") while presenting himself as "quiet" and "reflective." A look at the popular evangelical book "Jesus Feminist" quickly reveals that Christian feminism is not necessarily as he describes.2. His book is founded on his exposition of the natural and created subordination of women. (pg. 32) He reiterates again and again that subordination does not exclude ontological equality; however, he raises the submission of women from a fallen, functional state to an ontological reality. While he does casually cite two Orthodox authors who disagree with him (Bobrinskoy on pg. 32 and St. John Chrysostom on pg. 36 - and more certainly could have been cited), he doesn't discuss their view that submission is a result of the fall, except to deny it, and he presents his own view as fully Orthodox. He bases his theory, in part, on two suspect points: first, his view that the image of God is primarily a reference to his authority, even though he acknowledges that this is different from (although not necessarily in opposition to) the Father's teaching on the divine image; and second, his theory that Adam's naming of Eve prior to the fall illustrates his authority over her before the fall - even though, again, the fathers consider "ishah" to be the common name of the sex, and Adam does not name her "Eve" until after the fall. So, his theory is by no means obviously the Orthodox Tradition, and in places is even clearly disagreed with by such fathers as St. John Chrysostom.While either ontological subordination or fallen submission could be pointed to explain the masculine Orthodox priesthood (which I believe is the impetus behind all of his reasoning), ontological subordination is dehumanizing, making the woman's bearing of the divine image incomplete without man (while not the case for men), and for this reason I find it theologically problematic. So I disagree with both his teaching, and his poor reasoning for it.3. And finally, his chapter on the Witness of the Fathers is woefully brief. He ends the chapter by saying that feminists often dismiss the writings of the fathers, but I find that he has overlooked much of their valuable witness himself. The title suggests a presentation of "Tradition," but he mostly presents his own exegesis.
In this work, Orthodox priest Lawrence Farley presents an Orthodox Christian response to feminism. Beginning with a chapter on why persons with feminist outlook have trouble with Christianity, he then looks at difficult passages for women in Scripture beginning with Genesis and explains what they mean. Fr Farley explains why "subordination" is so misunderstood and how it doesn't mean that women are not equal to men or "second class citizens." A chapter on the early Church Fathers shows how tradition has interpreted these Scriptures and how the Fathers were not "woman haters" as many believe. Finally, Fr Farley tackles the difficult topic of why the Orthodox church doesn't ordain women--pointing out that even Jesus Himself did not assign a woman to be one of the Twelve. The author's prose is fair, gentle, non judgmental and sincere in his love and concern for men, women and relationships. It helped me understand the issues and especially why there is so much brokenness in male-female relationships. I recommend this book to persons who are curious and can read with an open (read=not angry) mindset.
Fr. Lawrence Farley does an excellent job of using both scripture and Tradition to support the Church's position on female ordination. Also, Fr. speaks the truth about the male-female relationship that applies to everyone regardless of where one stands on the modern debate about ordination.
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