WOMEN IN THE ARMENIAN CHURCH by Fr. Vazken Movsesian Lay Leaders
Retreat, Santa Barbara 22 February 1986
 c. 1986 Fr. Vazken Movsesian

INTRODUCTION:
     A few weeks ago we celebrated Vartantantz.  We are all aware
of the story of Vartanantz.  We recall the story of how St. Vartan
Mamigonian fought against the Persians, "for Jesus and the
Fatherland," and won the freedom for our people to worship our
God--to remain Christian.
     We remember the Battle of Avarair.  We remember how Ghevont
Yeretz ministered to all the soldiers the night before the battle.
The sacrament of Holy Communion was distributed to the soldier
before they went to Battle.
     However what would be our reaction if I told you that there is
one thing we don't remember?  Did you know that Ghevont Yeretz was
assisted by a handfull of Deaconess, who helped distribute the
Communion?  What if we suddenly found out about this?
     Well I'm not sure how much truth there is to that statement.
It might have very well been possible.  Whether or not there were
Deaconesses on the Battle Field of Avarair, I am not sure, what I
am sure of is this:
        The Armenian Church is engaged in a battle today!
     There are no Zoroastrian Persians up against us.  There is no
government that is trying to make us deny our God or to change our
beliefs.   However, we are in a battle with the forces of this
comfortable life.  We are battling materialism.  We are battling
the forces that keep our people away from God.  Yes, the Battle of
Vartanantz is over, the Persians have left us alone, but a new
battle has begun.  We ourselves our denying our Church and the
precious Tradition that goes along with Her.
     Who will battle?  Who will pick up and continue where St.
Vartan left off?  Of course that answer is all of us!  Not the
Armenian people, but the people of the Armenian Church.  Afterall
it was a battle that was fought for our Church and now we must
continue it.
     When I say all, I do mean all--men and women.  This is the
theme of the evening and what we have come to talk to you about:
WOMEN IN THE ARMENIAN CHURCH.

SERVICE TO THE CHURCH
     We hear and know of the need for trained clergy.  We have
heard the phrase "clergy shortage."  The media preachers--on
television or on the radio--have become the sources of our
spiritual guidance and comfort.  Some, if not most, leading the
sheep in wayward directions.
     When we talk of clergy, it is common for us to think of our
priests, and bishops.  We forget that there is another major order,
that is the diaconate or the order of the DEACON.  In recent times,
we recognize the Deacon as the one that serves at the altar during
the celebration of the Divine Liturgy and other worship services.
     The word Deacon actually means service.  In the Bible, (Acts
6) the first Deacons were selected (by the twelve apostle) to serve
at the tables (the Badarak) and to minister to widows and orphans.
In recent times, the deacon has functioned more or less at the
altar, i.e., service during the liturgy.  As we hear from the story
in Acts it involves ministry as well.  The ministry of the deacon
in its fullest meaning can include ministring, counseling, and
educating, which would further define service.
     Therefore, we have expanded the word "clergy" so we understand
it to mean Bishop, Priest and Deacon.  Yet we are still faced with
a clergy shortage.  Because of the way we have been conditioned we
look around for young men, while all the time ignoring the other
half of society and the other half of the world: women.
     We said the ministry of the deacon included: ministering,
counseling, and educating.  In the Church it is the priest that we
associate with these.  The priest ministers, counsels and educates,
among his many other duties.  Now for a moment, put the priest to
one side and let's take a look around again.  Who are the educators
of our youth in the Sunday Schools?  Preponderantly: Women.  Who
are some of our ministers, who go out and console the berieved (at
our church we have a "Sunshine Committee")?  Who are they: women.
Even during the worship services: who are many of our singers in
the choirs: women.  And the list goes on.  We see women in all
aspects of the church, except in service at the altar, until
recently.
     You may ask, why then if women are doing these things should
we ordain them?  Because, through Holy Orders, i.e. through
ordination, we believe the graces of the Holy Spirit are bestowed
upon an individual.  The Holy Spirit is the life force of the
Church.  Why shouldn't these women have that grace placed upon
them???
     During December of 1984, His Eminence, our Primate, Archbishop
Vatche Hovsepian ordained and bestowed the four minor degrees of
acolyte upon a young lady, Seta Simonian.  Since that time, she
serves at the holy altar, by reading the Deacon's pronouncments,
censing, kushotz and holding candles.  Needless to say a new door
was opened for women in our church in America.
     Is this something new?  Today in the world we have
Deaconesses.  All of them are tied to convents.  We find
deaconesses in Istanbul, New Julfa, and Tiflis.  These deaconess,
in their duties are no different their male counterparts.  They
read the gospel and bring the gifts to the altar.  But much more
(than what comes to mind for us when we say "Deacon") they minister
to the people. They are involved with counseling and pastoring.
     Early in Church history we read of deaconesses.  St. Paul
speaks about Phoebe (Rm. 16:1) as a "deacon" (not deaconess)
acknowledging that this office existed during the time of the
apostles.  He speaks of other women who were actively involved in
the early mission of the Christian Church, viz., Prisca (:3) and
Mary (:6).  In Philippians (4:2-3) we see that women were also
involved to considerable degree in the spreading of the Gospel.  In
IĘTim 3:11, St. Paul gives the qualifications of deaconesses.
These passages indicate that the order of deaconess existed during
apostolic times.
     Furthermore, there was no conditions placed upon these women
such as being tied to a convent or to be celbate, as is evident
from what we know about Phoebe and Prisca (a married woman).
     Jesus had women disciples: In Mark 15:40 we read, "There were
also women looking on from afar, among whom were Mary Magdalene,
and Mary the mother of James the younger and of Joses, and Salome,
who when he was in Galilee, followed him and ministered to him, and
also many other women who came up with him to Jerusalem."
     What about Canon law?  Provisions for ordaining women exist in
our canons.  In fact, the ordination prayer for women was written
by none other than the Apostle that brought Christianity to
Armenian, St. Bartholomew.  However, deeper inspection of Canon law
reveals certain restrictions on their ordination, yet most of these
restrictions are no different than those which apply to men.
     For instance, in ITimothy (5:9ff) denotes 60 as the age of
ordination, while canons mark 40 as the appropriate age.  However,
as we know, Deacons have been ordained and are ordained at younger
ages today.
      Should the restrictions imposed be a deterent for women
seeking ordination?  There are two types of canons: God mandated
(those which cannot be changed) and man made.  As Christ himself
taught the sabbath was made for man and not man for the sabbath.
It is time for us to recognize and rethink our canons.
     Beyond all else are our immediate needs.  As we have mentioned
there is a tremendous clergy shortage.  The needs of the church are
tremendous today.  Whether or not we like to admit it, our youth
and congregations find other avenues to follow in their quest for
spirituality.  The priciple of ekonomia has been the practice of
the Church for centuries.  That is, the needs of the Church, the
needs of the people take precedence over its law.
     Deaconesses were active in the early church.  Somehow their
presence has decreased over the centuries.  Whatever the reasons,
and there are many, they are greatly needed in the Church.  Today
the Episcopal Church ordains women to the priesthood.
Conservative and Reformed Judaism accept
 women as rabbis.  The Catholic Church has allowed women to serve
as Eucharistic Ministers.  A few weeks ago, we heard that even the
conservative Anglican Church of Australia ordained 8 women as
deaconesses.  In our Armenian Church, Our primate, in his foresight
for the betterment of the Armenian Church, has now reopened the
door that has been shut since ancient times.  He should be
applauded for His concern in making this decision.  As I mentioned
earlier this young lady, as an acolyte serves at the Holy Altar.
She does an excellent job along with her male counterparts.  The
doors have been reopened but still there are many doors to open.
     The battle the Armenian Church is in need all the soldiers we
can find who are willing to fight for our faith.  We are in need of
new Vartans, Shnorhali's as well as Phoebes and Hripsimes.  These
may be men or women.
     The calling of the Holy Spirit is great.  It calls men and
women in the service of the Lord.  If that individual is lucky and
is not discouraged by the ways of this world they arrive at Holy
Ordination.  We cannot, nor should not but the extra added
conditions of sex.  Our traditions show quite clearly that women
have and do play an important role in our church.  Through Holy
Orders they receive the extra added benefit of the graces of the
Holy Spirit to guide them in their work.

c. 1986, Fr. Vazken Movsesian address comments to dervaz@sain.org