"Women in the Church: Submission or Equality?" Priest Daniel Sysoev by mission shop

Priest

Daniel SYSOEV Talks on The First and Second Epistles of the Apostle Paul to the Corinthians

V WOMEN IN THE CHURCH: SUBMISSION OR EQUALITY? Daniel Sysoev Inc.

New Jersey, 2016

Approved for publication by the Publications Board of the Russian Orthodox Church PB Р15-505-0293

Priest Daniel Sysoev. Women in the Church: Submission or Equality? Talks on the First and Second Epistles of the Apostle Paul to the Corinthians. In 12 books. Book 5. — New Jersey, Daniel Sysoev Inc, 2016. — 112 pp. ISBN 978-5-4279-0065-4

This edition is dedicated to the ﬁve-year anniversary of the author's martyric death. Is there any point in submission without love? What is God's plan for the submission of wives to their husbands? And Who is the head of the husband? The apostle Paul teaches that Jesus Christ is the head of the Church and the head of the family. In the family the husband learns from Christ, and the pious wife gladly obeys this kind of husband. Is this how things are in our own families? This book is dedicated to all those who seek the ideal of a happy family life. Protected by copyright law. Reproduction of this book in whole or in part is prohibited. Any violations of this law will be prosecuted.

CONTENTS What Does It Mean to “Imitate Christ”? . . . . . . . . . . . . . 5 The Woman Question . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Celebration of the Lord’s Supper . . . . . . . . . . . . . . . . . 31 The Traitor at the Table of God. . . . . . . . . . . . . . . . . . . 46 The Price of Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54 When Am I Prepared for Holy Communion? . . . . . . . 66 The Consequences of Communing Unworthily . . . . . 90 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102

Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God. 1 Cor. 11:11â&#x20AC;&#x201C;12

WHAT DOES IT MEAN TO “IMITATE CHRIST”?

The apostle begins a new topic: the organization of church life. Chapters 11–14 are dedicated to this subject. In them the author examines how one ought to live properly and behave in the Church, and how church assemblies are to be conducted. Be ye followers of me, even as I also am of Christ. Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman: but the woman of the man. Neither was the man created for the woman; but the woman 5

Women in the Church: Submission or Equality?

for the man. For this cause ought the woman to have a sign of power on her head because of the angels. Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God. Judge in yourselves: is it comely that a woman pray unto God uncovered? Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. But if any man seem to be contentious, we have no such custom, neither the churches of God (1 Cor. 11:1–16). This chapter is dedicated to relationships between men and women within the Church and matters of prayer; but the apostle begins with a different topic. He says, Be ye followers (i.e., imitators) of me, even as I also am of Christ (1 Cor. 11:1). This apostolic principle remains in effect in the Church to this day. We must imitate the saints just as they imitate Christ. Some ask, “Why can’t a person imitate Christ directly?” One can and must, but here we run the risk of falling into a kind of subjectivism: “It is just Christ and myself.” The Lord, however, gives us 6

What Does It Mean to “Imitate Christ”?

examples for imitation in the saints. Hence, we glorify the saints, we sing hymns in their honor, and we read their lives. We pray and ask their prayers in order to pray to God together with them, to imitate them as they imitated Christ, and together with them to learn thus to imitate Him. If you will, the saints are our instructors in the work of Christ-likeness. Hence, the apostle Paul says that he both imitates Christ himself and teaches others to imitate Christ as he does. That is, imitation of the saints becomes imitation of Christ. What, then, is imitation of Christ? There is a story of a certain man who read the words of the Gospel: If any man will come after Me, let him deny himself, and take up his cross, and follow Me (Mt. 16:24). So he hammered together a wooden cross and began carrying it about with him wherever he went. This of course is nonsense. Imitating Christ does not mean imitating the externals of His life. One should not imitate Christ by holding a last supper, as Francis of Assisi did, or by dragging around big wooden crosses, or by being circumcised as Christ was. What this means is that one must imitate Him by one’s 7

Women in the Church: Submission or Equality?

words, good deeds, and thoughts. One must speak as Christ would speak. One must imitate Him in good works, just as Christ did and continues to do good works. And our thoughts must be the thoughts of Christ. We must alter our way of thinking and think as God thinks. â&#x20AC;&#x153;A Christian is he who imitates Christ in words, deeds, and thoughts as far as he is able, rightly and stainlessly believing in the Holy Trinityâ&#x20AC;? [8]. Our task is to imitate Christ in all things. To make this easier we are given the examples of the saints who imitated Christ before us. For this reason we must read the lives of the saints, imitate them, and pray to them. Wishing to correct the error of the Corinthians, the apostle praises them for adhering to all the decrees that had been handed down to them. This is why he says, Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you (1 Cor. 11:2). That is, the apostle conveyed the things that mattered most not in textual form, but in the form of tradition. The original form of divine revelation was Holy Traditionâ&#x20AC;&#x201D;the life of the 8

What Does It Mean to â&#x20AC;&#x153;Imitate Christâ&#x20AC;??

Holy Spirit, which is conveyed by words and actions, by imitation of the holy apostles. How was tradition preserved in the ancient Church? The apostle Paul came and converted the inhabitants of Corinth to Christ. He baptized them, ordained a bishop for them, served the Liturgy with them, and taught them to pray and to fast properly and how to establish a church. And the disciples whom the apostle taught preserved all of this. Paul not only passed down to them all the aforementioned, but also told them about God and how Christ accomplished menâ&#x20AC;&#x2122;s salvation. All this was passed down orally, and oral tradition became the basis of the faith. Later the apostle committed a part of this tradition to writing. From this emerged the epistles to the Corinthians, for which life itself is the basis, being handed down from mouth to mouth, from example to example, and this life is governed by the Holy Spirit. The apostle prayed not by himself, but by the power of the Holy Spirit. He did not establish his petitions of his own accord, but at the command of the Holy Spirit. He did not compose prayers himself, but as the Lord told him. He did not establish churches himself, but at the inspiration of God. 9

Women in the Church: Submission or Equality?

All this was done at the inspiration of the Lord God. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God (1 Cor. 11:3). What is the apostle saying here? He is saying that all is well with the Corinthians, but there are certain individual defects. He calls on them to remember what he taught them. The head of every man is Christ (1 Cor. 11:3). Christ is the head of every man in the Church. The Head of the Church is Christ the Savior, but not for all equally. Just like the human body, where the finger is governed by the head, but by means of the hand and the nerves that extend from the brain via the nervous system, so also in the Church there are laymen, and there are priests and bishops. The Lord acts directly on the priests and bishops, and through them He acts upon the laity. They do not baptize themselves, but rather they receive baptism from the priests. They do not commune and confess themselves, but rather they receive Communion and forgiveness from the priests. By this means the headship of Christ is manifested. 10

The Woman Question

THE WOMAN QUESTION

In family life also, Christ is the head of the husband. This means that the husband must govern the family according to the will of Jesus Christ, based on His way of thinking. People often forget this. They think that since the husband is the head of the family and of the wife, he can do whatever he wants. But this is not the way in the Church. In the Church everything is part of a universal hierarchy. The husband in a Christian family must draw his way of thinking from God, from Christ. Jesus Christ is both the head of the Church and the head of the family church. In the family He teaches the husband, and the husband must learn from Christ. The husband has no right to act arbitrarily, but must take his direction from Christâ&#x20AC;&#x201D;His way of thinking, the Gospel, and His will. This is why men pray with their heads bared: to be open to God. The head of the woman is the man (1 Cor. 11:3). In the family the husband is the head of the wife. He is the head not in the sense that he merely provides for the family financially; rather, the head of the family is the family sage. The husband is the one who is responsible for 11

Women in the Church: Submission or Equality?

the life of the family, the life of the wife and the children. He answers to God for the spiritual growth of the family, provided that they obey him, and helps the family to progress toward God together. It is important to understand in what sense the husband is said to be the head of the wife. Saint Theophan the Recluse writes this: â&#x20AC;&#x153;Not at all in the sense in which she is saved in the Lord. In this sense all that she has, and all that the husband has, is from the Lord. Faith is from the Lord, grace is from the Lord, and all help is from the Lord. And all this is imparted to the wife not from the husband simply because he is the husband. All this follows a divinely established pattern. What pattern? This the apostle does not explain, and it is very difficult to guess correctly at the answer. One theory is that in Christ Jesus the ordinary submission of the wife to the husband remains intact, and that although the wife is also in union with the Lord, this is without abandoning submission to her husband; and she is in the Lord, but subject to her husband. Just as parents and children, masters and servants, workers and supervisors, though they are in the Lord, retain 12

The Woman Question

their places in the earthly hierarchy, so also the husband and the wife. Here the husband is taken to be the head and representative of the family” [2]. And the head of Christ is God (1 Cor. 11:3). This naturally refers to Christ’s human nature. Christ said, For I came down from heaven, not to do Mine own will ... but the will of the Father which hath sent Me (Jn. 6:38, 5:30). And in another place He said, My doctrine is not Mine, but His that sent Me (Jn. 7:16). God is also the head of Christ in the sense that God the Father is the source of the Divinity of the Son. It is He Who conceives the world and the works in the world that the Son performs. The Son is the Wisdom of the Father, united inseparably with Him, but all things proceed from the Father as their Originator. This same passage is saying that the head of Christ is God, since Christ is at once both uncreated, as God, and created, as Man. Every man praying or prophesying, having his head covered, dishonoureth his head (1 Cor. 11:4). There is a direct commandment that a man must bare his head in church, since otherwise he “dishonoureth his head,” indicating that he is 13

Women in the Church: Submission or Equality?

in submission. Why do monks cover their heads when they pray? Because they are in submission. It is a sign of submission to the abbot. But an ordinary man who prays with his head covered “dishonoureth his head.” Here the apostle Paul is contrasting the prayer of Christians with the prayer of the Jews. The Jews when they pray cover their head with a special shawl, the tallit. It originated with the towel with which Moses covered his face when he went out to the Hebrews. Moses did this so that the people would not be blinded by the brilliance coming from his face. The apostle explains: And not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ (2 Cor. 3:13–14). Thus, the shawls that the Jews wear on their heads indicate that they did not recognize Christ. Conversely, the bared heads of Christians show that in Jesus Christ we have recognized the Messiah, the Son of God, the Savior of the world. 14

The Woman Question

This passage mentions prophecy, since in the ancient Church the gift of prophecy was very widespread. This refers not only to prophesying about the future, but also to knowing the secrets of menâ&#x20AC;&#x2122;s hearts. Hence, this rule is not only for the worshipers, but also for those who prophesy, speaking the words of the Lord. This is precisely why the priest or deacon bares his head today when reading the Gospel: he is speaking the words of God and must do this with bared head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven (1 Cor. 11:5). A woman who prays with bared head shows herself to be a rebel. These outward signs are very important. John Chrysostom says this: â&#x20AC;&#x153;Many different signs are given to the husband and the wife, to the one of authority and to the other of submission. Among them are for the wife to cover her head, and for the husband to have his head bared. If these are the signs, both sin when they violate piety and the command of God when they overstep their own boundaries, the husband falling to the lowliness of the wife, 15

Women in the Church: Submission or Equality?

and the wife exalting herself over her husband by her appearance” [1, Homily 26]. If a man prays with his head covered he is demeaning his wife. He is saying that he does not wish to receive anything from God. He is refusing to acknowledge Christ’s headship over himself. The wife for her part is exalting herself over her husband. Chrysostom says, “For if exchange of garments be not lawful, so that neither she should be clad with a cloak, nor he with a mantle or a veil (for the woman, says He, shall not wear that which pertains to a man, neither shall a man put on a woman’s garments— Deut. 22:5), much more is it unseemly for these things to be interchanged. For the former indeed were ordained by men, even although God afterwards ratified them: but this by nature, I mean the being covered or uncovered. But when I say Nature, I mean God. For He it is Who created Nature. When therefore you overturn these boundaries, see how great injuries ensue. And tell me not this, that the error is but small. For first, it is great even of itself: being as it is disobedience. Next, though it were small, it became great because of the greatness of the things whereof it is a sign. However, that it is 16

The Woman Question

a great matter, is evident from its ministering so effectually to good order among mankind, the governor and the governed being regularly kept in their several places by it. So that he who transgresses disturbs all things, and betrays the gifts of God, and casts to the ground the honor bestowed on him from above; not however the man only, but also the woman. For to her also it is the greatest of honors to preserve her own rank; as indeed of disgraces, the behavior of a rebel” [1, Homily 26]. Regarding the second sign, Corinth was a notorious city. When people would say, “I’m no Corinthian,” it meant, “I’m no lecher.” In Corinth courtesans would go about with their heads uncovered. This is why the apostle said, “See to whom you are likening yourselves. You dishonor your head by becoming like them.” For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered (1 Cor. 11:6). “Shorn” does not mean a stylish haircut. It means shaved clean. John Chrysostom goes on to explain, “Thus, in the beginning he simply requires that the head be not bare: but as he proceeds 17

Women in the Church: Submission or Equality?

he intimates both the continuance of the rule, saying, For it is one and the same thing as if she were shaven, and the keeping of it with all care and diligence. For he said not merely covered, but ‘covered over,’ meaning that she be carefully wrapped up on every side. And by reducing it to an absurdity, he appeals to their shame, saying by way of severe reprimand, But if she be not covered, let her also be shorn. As if he had said, ‘If you cast away the covering appointed by the law of God, cast away likewise that appointed by nature.’ “But if any say, ‘Nay, how can this be a shame to the woman, if she mount up to the glory of the man?’ we might make this answer: She does not mount up, but rather falls from her own proper honor. Since not to abide within our own limits and the laws ordained of God, but to go beyond, is not an addition but a diminuation. For as he that desires other men’s goods and seizes what is not his own, has not gained anything more, but is diminished, having lost even that which he had (which kind of thing also happened in paradise), so likewise the woman acquires not the man’s dignity, but loses even the woman’s decency which she had. And not from hence 18

The Woman Question

only is her shame and reproach, but also on account of her covetousness. “Having taken then what was confessedly shameful, and having said, But if it be a shame for a woman to be shorn or shaven, [the apostle] states in what follows his own conclusion, saying, Let her be covered. And he said not, ‘let her have long hair,’ but, Let her be covered, ordaining both these to be one, and establishing them both ways, from what was customary and from their contraries: in that he both affirms the covering and the hair to be one, and also that she again who is shaven is the same with her whose head is bare. For it is one and the same thing, says he, as if she were shaven. But if any say, ‘And how is it one, if this woman have the covering of nature, but the other who is shaven have not even this?’ we answer, that as far as her will goes, she threw that off likewise by having the head bare. And if it be not bare of tresses, that is nature’s doing, not her own. So that as she who is shaven has her head bare, so this woman in like manner. For this cause He left it to nature to provide her with a covering, that even of it she might learn this lesson and veil herself” [1, Homily 26]. 19

Women in the Church: Submission or Equality?

That is, Chrysostom emphasizes that the commandment pertains not only to prayer, but also to a married woman always covering her head when going out. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man (1 Cor. 11:7). Each man is created in the image of God, but in the family the husband is the model of divine rule. As God is the head of the universe, so in the family the head is the husband. This is why he is called “the image and the glory of God.” He must precisely convey the revelation of God to his whole family. Thus, through the husband the glory of God is revealed. Theophan the Recluse says, “First the man was created, created in the image and likeness of God. He is a reflection of the glory of God. The woman was then taken from the man, created in his image as it were, and hence is the image or a reflection of the glory of the man. Hence, he adds as proof of this, Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord (1 Cor. 11:8). Theodoret, limiting the image 20

The Woman Question

of God to the rule given to man over all creatures, says regarding this, “Man is the image of God by right of authority. Since to him has been entrusted authority over all that is on the earth, he is called the image of God. And the woman, being under the authority of the man, is the glory of man, the image of the image, as it were. For although she is in authority over others, she is commanded to be subject to her husband” [2]. And Chrysostom said this: “‘Not only,’ so he speaks, ‘because he has Christ to be his Head ought he not to cover the head, but because also he rules over the woman.’ For the ruler when he comes before the king ought to have the symbol of his rule. As therefore no ruler without military girdle and cloak, would venture to appear before him that has the diadem: so neither do thou without the symbols of your rule (one of which is the not being covered) pray before God, lest you insult both yourself and Him that has honored you. And the same thing likewise one may say regarding the woman. For to her also is it a reproach, the not having the symbols of her subjection” [1, Homily 26]. 21

Women in the Church: Submission or Equality?

For the man is not of the woman: but the woman of the man. Neither was the man created for the woman; but the woman for the man (1 Cor. 11:8â&#x20AC;&#x201C;9). Here the apostle is referring to the order of creation: Adam was created first, and then Eve was taken from his rib. The woman was created for the man, for the Lord said, It is not good that the man should be alone; I will make him an help meet for him (Gen. 2:18). Even before the fall into sin God had established the order in which the husband came first, and the wife was for him and from him. For this cause ought the woman to have a sign of power on her head because of the angels (Cor. 11:10). This phrase means that a woman must have a sign of the authority over her, since guardian angels stand beside the man and the woman, maintaining order on the earth, offering up our prayers before the throne of God, and looking to see whether or not we are acting in accordance with Godâ&#x20AC;&#x2122;s will, in accordance with the order established by God. Angels are the stewards of harmony, order, place, and rank, and so the apostle reminds us that all 22

The Woman Question

our prayers are made not in seclusion but in the presence of the angels. Hence it follows that even at home a woman must absolutely pray with her head covered, since her guardian angel sees this sign of authority and carries her prayer up to God. From John Chrysostom we read, “It follows that being covered is a mark of subjection and authority. For it induces her to look down, humble herself, and preserve entire her proper virtue. For the virtue and honor of the governed is to abide in obedience. Again: the man is not compelled to do this; for he is the image of his Lord: but the woman is; and that reasonably” (1, Homily 26). This holds true in our time as well. I have heard wives lament: “Why doesn’t my husband obey me? How dare he?!” But the Lord did not charge the husband to obey the wife and be accountable to her in everything. The husband is charged with being accountable to God. When the wife attempts to subjugate the husband the family collapses. Even secular psychologists acknowledge this. They have a special list of what to do to make the husband abandon the family as quickly as possible. For example: every day 23

Women in the Church: Submission or Equality?

ask him in detail where he was that day and with whom he met. Have him prove that he was in fact there and not somewhere else. Be sure to watch him carefully, keep tabs on him, supervise everything he does, always contradict him even if he is right, etc. Then the husband’s hasty departure is guaranteed. This is exactly what the apostle Paul is saying: this is a violation of the will of God, and the husband will leave for this very reason. The book of Joshua ben Sirach says, Give the water no passage; neither a wicked woman liberty to gad abroad. If she go not as thou wouldest have her, cut her off from thy flesh (Sirach 25:28–29). Regarding the angels Saint Theophan the Recluse adds, “To the angels themselves it matters not whether a person’s head is covered or uncovered. But the intent and the spirit in which this is done can either cheer or wound them. This is the more true if the evil is not limited merely to one person who keeps her head bare, but also spreads around her. At times through one person the enemy does evil to hundreds.” [2]. In the ancient traditions of certain saints there are accounts of how rebellious angels 24

The Woman Question

were seduced by women with uncovered hair and had relations with them. This is the personal opinion of certain fathers, but they believed that an uncovered head leads to contact with evil spirits. Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God (1 Cor. 11:11â&#x20AC;&#x201C;12). This means that although these signs signify submission they do not demean either the man or the woman, since both are under the control of the Lord. The husband and the wife are equally answerable to God for how they fulfill their respective roles. Neither is given the right to be a tyrant. The Bible rejects tyranny over the wife by the husband and over the husband by the wifeâ&#x20AC;&#x201D;both abuse of the hierarchy and inversion of the hierarchy. The Bible condemns both forms of distortion, and reminds us that we are all under God and will give an account to Him for how each fulfills his respective role. For as the woman is of the man, even so is the man also by the woman (1 Cor. 11:12). That is, first the 25

Women in the Church: Submission or Equality?

woman was taken from the man, and now man is born of woman. It is a reminder that a man must not become arrogant, since everyone has a mother. But all things of God (1 Cor. 11:12). The apostle is saying that this whole hierarchy, this whole order, is from God: to avoid arguments all primary advantages are secondary to subjection to the will of God. Chrysostom explains: “‘Examine not, I pray,’ says he, ‘the first things only, and that creation. Since if you enquire into what comes after, each one of the two is the cause of the other; or rather not even thus each of the other, but God of all.’ Wherefore he says, Neither is the man without the woman, nor the woman without the man, in the Lord” (1, Homily 26). Judge in yourselves: is it comely that a woman pray unto God uncovered? Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering (1 Cor. 11:13–15). Paul proposes that the Corinthians judge for themselves whether it is fitting for a woman to pray with her head uncovered. Does this not 26

The Woman Question

offend God, as John Chrysostom says? The apostle addresses himself to the wife, indicating that the foregoing also pertained primarily to her, though what was said concerned men as well. The apostle continues, If a man have long hair, it is a shame unto him (1 Cor. 11:14). Indeed, we know that Christian men are obligated to cut their hair. In the Russian Church the priests are an exception to this: they wear their hair long as a sign of consecration to God, a sign that they are different from ordinary people, though this is actually a fairly recent custom. But if any man seem to be contentious, we have no such custom, neither the churches of God (1 Cor. 11:16). Chrysostom comments, “His constant practice of stating commonly received reasons he adopts also in this place, betaking himself to the common custom, and greatly abashing those who waited to be taught these things from him, which even from men’s ordinary practice they might have learned. For such things are not unknown even to Barbarians” (1, Homily 26). Even Muslims stand as our judges in this regard. Some may say, “My hair is nice and 27

Women in the Church: Submission or Equality?

long; why should I cover my head?” Chrysostom replies: “‘And if it be given her for a covering,’ say you, ‘wherefore need she add another covering?’ That not nature only, but also her own will may have part in her acknowledgment of subjection. For that you ought to be covered nature herself by anticipation enacted a law. Add now, I pray, your own part also, that you may not seem to subvert the very laws of nature; a proof of most insolent rashness” (1, Homily 26). For those who are dissatisfied the apostle wrote, But if any man seem to be contentious, we have no such custom, neither the churches of God (1 Cor. 11:16). To all who are disposed to argue Paul says that such is not the custom of the apostles, and that arguing this point is also not customary in the Church of God. As humiliating as it sounds, I have encountered a great many men who were indignant at the apostle’s words: “How dare you? I don’t care what the apostle wrote; that was their private tradition, from a long time ago.” No, it is not a tradition; it is the commandment of God. Hair is not the issue here, but rather one’s attitude toward God and submission to Him. 28

The Woman Question

Theophan the Recluse cites the words of Ecumenius: “Inasmuch as he was writing to those who love to philosophize, who were in the habit of using syllogisms1 to prove their own opinions and disprove those of others, he says to them: Now is not the time for arguing. Whoever shamelessly rebels against what has been said, neither we nor the churches of God have any such custom. What custom? That of arguing. Rather, we readily submit to the decisions of the teachers, making no objection to them”[2]. John Chrysostom also writes, “‘For we,’ says he, ‘have no such custom, so as to contend and to strive and to oppose ourselves.’ And he stopped not even here, but also added, ‘neither the Churches of God,’ signifying that they resist and oppose themselves to the whole world by not yielding” (1, Homily 26). Thus, those arguers who are indignant at apostolic tradition are opposing the whole Ecumenical Church. Hence, to all those who loudly insist, “Well, I think a woman can wear jeans and pray with her head uncovered—this 1

Syllogism—a form of logic in which two propositions serve as the basis for a third.—Ed. 29

Women in the Church: Submission or Equality?

is all the apostle Paul’s outdated opinion,” we reply that the Ecumenical Church recognizes no such custom. It has no such custom, and there is no call to argue with the apostles. Chrysostom adds, “It is then contentiousness to oppose these things, and not any exercise of reason” (1, Homily 26). Theophan the Recluse reasons thus: “Or else the apostle is speaking in this vein. He says, as it were: I have demonstrated, persuaded, and explained that women in the church must be with covered head. For the attentive and the intelligent, enough has been said. But if anyone should begin to argue, raising objections, to such a one I say: There is no call to argue; the subject is closed. We and all the churches of God have no such custom, i.e., the custom of a woman appearing in church with her head uncovered. Leave off all objections and submit to the common voice” [2]. And Saint John Chrysostom concludes his homily on this subject likewise: “However, even if the Corinthians were then contentious, yet now the whole world has both received and kept this law. So great is the power of the Crucified!” [1, Homily 26]. 30

Celebration of the Lordâ&#x20AC;&#x2122;s Supper

I will note that unfortunately part of the world has rejected this law. Once again it is indignant and raises objections. To this we reply: The decrees of the apostles are obligatory. CELEBRATION OF THE LORDâ&#x20AC;&#x2122;S SUPPER

The next passage is devoted entirely to the matter of Holy Communion. This is one of the most important texts in the New Testament concerning Holy Communion. Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you (1 Cor. 11:17â&#x20AC;&#x201C;19). The apostle moves on to a sin that has arisen among the Corinthians. At that time the liturgy was combined with a meal at which the people first ate, then communed of the Mysteries of Christ, as the Lord did at the Last Supper. But those who had much, instead of sharing 31

Women in the Church: Submission or Equality?

fairly with everyone, ate what they had brought themselves, while the poor went hungry. In addition they approached for Communion thoughtlessly, communing of the Body and Blood of the Lord out of habit, and as a result many fell sick and died. For this reason the apostle Paul admonishes them on how one ought to approach for Communion, and how one ought to behave during the services. He begins with a general rule. Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse (1 Cor. 11:17). The apostle is saying, â&#x20AC;&#x153;I have shown you how a man and a woman are to behave properly during prayer. But in commanding this, I see that when you come together for the service you are assembling not for the better, but for the worse. Your worship is deteriorating. In the past you were more pious than you are now.â&#x20AC;? They had grown accustomed to the Sacrament, and this had led to disgraceful behavior. The phenomenon noted by the apostle Paul exists to this day. When a person has only just started coming to church, he looks frightened half to death and behaves reverently. 32

Celebration of the Lord’s Supper

But a person who has been coming to church for years saunters in as though he owned the place. In a sense he does, but he walks in as though here he were the master. People begin bickering: “Why is he looking at me like that? Why did she say that to me?” People begin jealously defending their rights. Instead of prospering in the fear of God, in reverence for the sacraments, a person begins to deteriorate and degenerate. Paul puts it mildly: “I will not praise you for this.” But though the apostle speaks softly he carries a big stick. If the apostle “does not praise us” at God’s Judgment, it will be most unpleasant. The apostle will judge together with Christ, for the Lord said that the apostles will sit on thrones judging the twelve tribes of Israel (Lk. 22:30). Imagine: a Christian man or woman enters to be judged, and the apostle says, “I am not particularly inclined to praise you to the Lord.” It will not be pleasant at God’s Judgment, now will it? No, not pleasant at all, when one who co-presides at the Judgment says, “He certainly hasn’t been behaving very well.” 33

Women in the Church: Submission or Equality?

Theodoret of Cyrus said, “I rebuke you justly, for you ought to have increased your virtues with time, but you squander them and diminish these riches” [9]. John Chrysostom adds, “For it were meet that your liberality should increase and become manifold, but you have rather reduced the custom which already prevailed, and have so reduced it as even to need warning from me, in order that you may return to the former order” [1, Homily 27]—i.e., at first you loved one another, but now that you have acquired property you have dragged it into the Church. What causes all the troubles in the Church? It is that people bring things of this world into the Church, and begin behaving themselves in the church like worldly people, e.g., becoming offended at one another. Ought Christians to be offended at one another? Sometimes you see a Christian woman go by scowling. “Has someone offended you?” you ask. “Oh, no, I’m not offended; I forgive everyone.” But the way she says it makes you want to keep your distance from her kind of forgiveness. Forgiveness like that can leave a mark! 34

Celebration of the Lord’s Supper

Or they begin to sulk, surreptitiously doing nasty things to each other, even fighting. What delightful progress! For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you (1 Cor. 11:18–19). What is meant by “when ye come together in the church”? This is the first time this term is encountered in the Holy Scripture of the New Testament. It means to come together for a church assembly. Essentially, the church is the place where the Orthodox Church assembles. Ordinarily the word church is understood to mean the church building, but the relationship is actually inverse: the building is called a church because it is here that the faithful assemble. This place of assembly is also called a temple, because we are the temple of God: the Spirit of God lives in us. The apostle says, When ye come together in the church, I hear that there be divisions among you; and I partly believe it (1 Cor. 11:18). Simply put, “I would rather not believe it, but unfortunately I partly must.” John Chryso35

Women in the Church: Submission or Equality?

stom writes that the word partly is used because these schisms did not affect the whole Church, but only the part infected by this abomination. The apostle writes prophetically, for today the same thing occurs. People cause various schisms in the Church—all kinds of schisms, right-wing and left-wing both. Saint Paul writes that he partly believes this. “I am upset,” he says, “terribly upset, but I partly believe this, because in a sense I see in it the providence of God.” For there must be also heresies among you, that they which are approved may be made manifest among you (1 Cor. 11:19). What is meant by “there must be heresies”? This passage is perverted today worse than any other. Many say that heresy is a normal phenomenon, that “heresies must be,” since God Himself said so. Everyone has a right to free theological thought, they say; everyone can think what he likes; there is no call for compulsory, communist-style uniformity. But uniformity is exactly what we must have, because we are called to be in the image of God, not the image of man. We must precisely adhere to the revelation of God, not of man. But people begin inven36

Celebration of the Lord’s Supper

ting false teachings, claiming they have a right to their heresy. Regarding heresy and the other acts of the flesh, however, the apostle Paul said, They which do such things shall not inherit the kingdom of God (Gal. 5:19–21). Heresy is a distortion of the faith. In the Greek this word means “to choose”—when people pick and choose from the fullness of Orthodoxy. Such people cannot inherit the Kingdom of God, since they disfigure their own selves. There must be also heresies among you (1 Cor. 11:19). Why must offences and temptations come? Here we recall the words of the Lord: Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! (Mt. 18:7). An offence is a manifestation of God’s permissive will. God knows that people will harm others of their own free will, violating the will of the Lord. God allows this to happen, that they which are approved might be made manifest (1 Cor. 11:19). 37

Women in the Church: Submission or Equality?

The apostle Paul uses the word “heresy” here in a milder sense: a manifestation of an incorrect attitude toward one’s neighbor. For enmity, heresy, and schism arise from want of love. When one person does not love another enough he breaks off ties with him, i.e., goes into schism. The great 20th-century theologian Vladimir Lossky rightly noted that the apostle in no way justifies heresy. He is reluctant to believe that people have sunk to such vileness, and finds consolation only in the fact that the heresy will serve to the glory of God, since through heresy “they which are approved” will be made manifest. For example, there was the heresy of Arius, who claimed that the Son of God is not God and is not equal to God. He was opposed by “them which are approved”: Athanasius the Great, Basil the Great, Gregory the Theologian. These approved ones were made known, but does this justify Arius? And so it always happens when heresy and schisms occur: God raises up approved ones who otherwise would never have been noticed. But the heresy is not justified by this. When an illness occurs the talent of the physician is 38

The Consequences of Communing Unworthily

children; as with brute beasts which are slaves to appetite. ... “Yet he was not content with this, but added also another more fearful thing, saying, that your coming together be not unto judgment: that you come not unto chastisement, unto punishment, insulting the Church, dishonoring your brother. ‘For for this cause ye come together,’ says he, ‘that you may love one another, that you may profit and be profited. But if the contrary happen, it were better for you to feed yourselves at home.’ This, however, he said, that he might attract them to him the more. Yea, this was the very purpose both of his pointing out the injury that would arise from hence, and of his saying that condemnation was no trifling one, and terrifying them in every way, by the Mysteries, by the sick, by those that had died, by the other things before mentioned” [1, Homily 28]. And the rest will I set in order when I come (1 Cor. 11:33–34), adds the apostle Paul. He not only threatened the Corinthians but added that he would also come and look into the matter personally. Chrysostom comments, “Then also he alarms them again in another way, saying, 99

Women in the Church: Submission or Equality?

‘and the rest will I set in order whenever I come,’ with reference either to some other things, or to this very matter. For since it was likely that they would yet have some reasons to allege, and it was not possible to set all to rights by letter, ‘the things which I have charged you, let them be observed for the present,’ says he; ‘but if you have anything else to mention, let it be kept for my coming;’ speaking either of this matter, as I said, or of some other things not very urgent. And this he does that hence too he may render them more serious. For being anxious about his coming, they would correct the error. ... And therefore neither did he merely promise that he would come, lest they should disbelieve him and become more negligent; but he also states a necessary cause for his sojourning with them, saying, ‘the rest I will set in order when I come,’ which implies that the correction of the things that remained, even had he not in any case been desirous, would have drawn him there” [1, Homily 28]. In Blessed Augustine’s opinion, when Paul came he made communing on an empty stomach obligatory, i.e., he introduced the Church’s practice of fasting from midnight. 100

The Consequences of Communing Unworthily

Thus, this rule dates back to apostolic or late apostolic times. This is why today only those who are gravely ill may commune after having eaten. The coming of the apostle Paul also caused them fear because he possessed tremendous power. Elymas the sorcerer opposed him and was struck blind, while the committer of incest became possessed. A similar event is described in the life of Ambrose of Milan. When he was already quite elderly, at the request of a certain money lender Saint Ambrose healed his possessed servant. Having done so he demanded that the servant no longer serve the money lender, and that instead his master give alms. The money lender refused, and as Ambrose had said, the demon returned again. This underscores the risk of arguing with a successor of the apostles. At his trial the apostle Paul said, Thou shalt not speak evil of the ruler of thy people (Acts 23:5), and the Lord Himself commanded the same by the mouth of Moses (Ex. 22:28). For the consequences may be grave: For by thy words thou shalt be justified, and by thy words thou shalt be condemned (Mt. 12:37), said the Lord.

BIBLIOGRAPHY

Translatorâ&#x20AC;&#x2122;s note: This bibliography has been revised to reflect the English sources used in producing this translation. Scriptural texts are from the King James Version, with rare exceptions when another version better matched the original Russian, and with the exception of the psalms, taken from The Psalter According to the Seventy, Holy Transfiguration Monastery, Brookline, MA. All texts here listed from Christian Literature Publishing Co. are taken from www.NewAdvent.org, revised for that site by Kevin Knight and used with permission, with occasional minor revisions by Dcn. Nathan Wiliams. 1. Saint John Chrysostom. Homilies on First Corinthians. From Nicene and Post-Nicene Fathers, First Series, Vol. 12. Translated by Talbot W. Chambers. Buffalo, NY: Christian Literature Publishing Co., 1889. 2. Saint Theophan the Recluse. Collected Works, vol. 6 of 31. Moscow, 2008 [Russian]. 3. Saint Gregory Palamas. The Triads in Defense of the Holy Hesychasts. Academic Project, 2011 [Russian]. 4. Saint Cyprian of Carthage. On the Unity of the Church. From Anti-Nicene Fathers, vol. 5. Translated by Robert Ernest Wallis. Buffalo, NY: Christian Literature Publishing Co., 1886. 5. Saint Basil the Great. Nine Homilies on the Hexaemeron. From Nicene and Post-Nicene Fathers, Second Series. Translated by Blomfield Jackson. Buffalo, NY: Christian Literature Publishing Co., 1895. 102

BIBLIOGRAPHY

7. 8.

9. 10.

11. 12.

13.

14.

15.

Saint Basil the Great, archbishop of Caesarea in Cappadocia. The Great Asceticon, vol. 2. Moscow, 2008 [Russian]. Saint John Chrysostom. The Sacrament of the Cup of Christ. Moscow, 2009 [Russian]. Saint John of the Ladder. The Ladder, revised second edition. Holy Transfiguration Monastery, Brookline, MA, 1991. Blessed Theodoret of Cyrus. Works. Moscow, 2005 [Russian]. Prayer Book, fourth edition revised, second printing, with corrections. Jordanville, NY: St. Job of Pochaev Printing Shop, 1996 Saint Cyril of Alexandria. Explanation of the Gospel of John. Moscow, 2011 [Russian]. Saint Cyril of Alexandria. Catechetical Lectures. Translated by Edwin Hamilton Gifford. From Nicene and Post-Nicene Fathers, Second Series, Vol. 7. Buffalo, NY: Christian Literature Publishing Co., 1894. Saint Nicodemus of the Holy Mountain, Macarius of Corinth. A Most Edifying Book on Unceasing Communion of the Holy Mysteries of Christ. Akhtyr Monastery, 2004 [Russian]. Saint John Chrysostom. Homilies on Ephesians. Translated by Alexander Gross. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Buffalo, NY: Christian Literature Publishing Co., 1889. Saint John Cassian. Conferences. Translated by C.S. Gibson. From Nicene and Post-Nicene Fathers, 103

Women in the Church: Submission or Equality?

16.

17.

18.

19.

20.

21.

22. 23.

24.

104

Second Series, Vol. 11. Buffalo, NY: Christian Literature Publishing Co., 1894. Athanasius the Great. Life of Saint Anthony. Translated by H. Ellershaw. From Nicene and PostNicene Fathers, Second Series, Vol. 4. Buffalo, NY: Christian Literature Publishing Co., 1892. Saint Theophylact of Bulgaria. Commentaries on the Acts and Epistles of the Holy Apostles. Moscow, 2014 [Russian]. Saint Symeon the New Theologian. Sermon on the Three Forms of Attention and Prayer. From The Philokalia (Russian edition), vol. 5, pp. 463â&#x20AC;&#x201C;464. Holy Trinity-St. Sergius Lavra, 1992. Blessed Augustine. City of God. Translated by Marcus Dods. From Nicene and Post-Nicene Fathers, First Series, Vol. 2. Buffalo, NY: Christian Literature Publishing Co., 1887. Works of our Holy Father John Chrysostom, Archbishop of Constantinople, vol. 2, book 1. Kiev, 2012 [Russian]. Works of our Holy Father John Chrysostom, Archbishop of Constantinople, vol. 10, book 2. Kiev, 2012 [Russian]. Saint Theophan the Recluse. Collected Works, vol. 7 of 31. Moscow, 2008 [Russian]. The Order of Confession: priestâ&#x20AC;&#x2122;s prayer of absolution at the sacrament of confession. From The Book of Needs. Moscow, 2013 [Russian]. Saint Theophan the Recluse. Collected Works, vol. 22 of 31. Moscow, 2008 [Russian].

BIBLIOGRAPHY

25. Saint Basil the Great. Ascetic Sermons. Moscow, 2001 [Russian]. 26. Saint Vincent of Lerins. Commonitory for the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies, 53. Translated by E.A. Heurtley. From Nicene and Post-Nicene Fathers, Second Series, Vol. 11. Buffalo, NY: Christian Literature Publishing Co., 1894. 27. Saint Philaret (Drozdov). Sermons and Talks, vol. 3. Moscow, 2012 [Russian]. 28. Saint Joseph of Volokolamsk. The Enlightener, sermon 12. Joseph of Volokolamsk Monastery, 2006. 29. Saint John Chrysostom. Discourses Against Judaizing Christians. From The Fathers of the Church, vol. 68. CUA Press, Washington D.C., 2010. 30. Saint Theophan the Recluse. Commentary on the Second Epistle to the Corinthians of the Holy Apostle Paul. From Compiled Works, in 25 volumes. Moscow: Pravilo Very, 2004â&#x20AC;&#x201C;2010 [Russian].

DANIEL SYSOEV INC. was founded as a USA-based subsidiary of the Rev. Daniel Sysoev Missionary Center Benevolent Fund. The corporation’s primary goals are: — Creating high-quality translations of Orthodox texts from Russian into English and preparing these texts for print — Distributing books, CDs, DVDs, and church supplies in the US and Canada, in English and in Russian — Promoting projects to further the mission of Orthodoxy in the world. The company’s primary area of activity centers on the works of the priest Daniel Sysoev, who was killed November 19, 2009, in Moscow, leaving behind numerous recordings of his lectures, sermons, and literary works. Fr. Daniel’s books touch with grace the minds of those who read them. Father Daniel had a profound understanding of the texts of Holy Scripture, in keeping with the explanations of the holy fathers of the Church. His God-given ability to interpret and explain the Bible, to preach and speak to a person’s heart, and most importantly to love God and neighbor have enlightened and continue to enlighten many. Upon reading his works many decide to change their path, ﬁnd answers to diﬃcult questions, and are strengthened in their faith and desire to inherit eternal life with God.

It is our goal to bring back the laudable tradition of reading Orthodox books. If you share our goals and feel able and inclined to assist in achieving this common goal, write to us at mission379@gmail.com. It may be that our joint eďŹ&#x20AC;orts will bear much fruit. If you would like to contribute to this work, you may use one of the following methods: 1. Check: Make checks payable to Daniel Sysoev Inc, and mail them to Daniel Sysoev Inc, 41 Las Brisas Blvd, Voorhees, NJ, 08043. 2. Wire transfer: ABA/Routing Number 021000089 CITIBANK, N.A. 2201 86th street, Brooklyn, NY, 11214 Daniel Sysoev Inc, account Number: 4989398433 3. PayPal: ssv379@gmail.com

OTHER BOOKS BY PRIEST DANIEL SYSOEV WHY GO TO CHURCH EVERY SUNDAY?

ven some people who call themselves Orthodox are of the opinion that going to church every Sunday is bordering on fanaticism. There are plenty of justifications for this view: “Sunday is my only day off”; “I can pray just as well at home”; “It annoys my family”, and so on. In this book an Orthodox missionary priest invites the reader to see for himself the invalidity of such views.

TALKS ON THE PASSIONS

e must know our enemies. The passions and those who help to reinforce them are the enemy’s seed. And God summons us to do battle with them throughout our life. But how do we learn the tactics? Using the experience of the Church and the works of the holy fathers, Fr. Daniel explains how sin operates in a person’s soul, and the techniques for fighting it. These lectures will move each to give thought to the need for making a concentrated effort to cleanse his soul for God.

A PROTESTANT’S WALK THROUGH AN ORTHODOX CHURCH

ruth can endure no falsehood, and herself finds those who seek her. But there is one condition: one must reject one’s own opinion and prefer the Lord’s, and seek not oneself, but God. It is no easy thing to leave off your former way of life and the things of which you were convinced when you thought you were on the right path. But it is those who are willing to do this whom God calls His chosen. This book is an actual conversation with a young Protestant, who himself approached an Orthodox passerby one spring morning. Was he seeking the truth? What answers did the Orthodox Christian give him and how did he behave? Did anything change in their hearts after their dialogue, and who was proven right? The reader will witness their conversation and will hear numerous arguments grounded in Holy Scripture.

MARRIAGE TO A NONBELIEVER?

ow often young men and women, when choosing their companion for life, think his or her faith to be of no importance! “We love each other, and he (or she) doesn’t mind that I go to church.” And yet this stance conceals multitudinous dangers for a Christian. At fi rst all is well — the young couple is even married in church (at the insistence of the believer), and it seems a compromise has been reached. But then everyday life begins, and ever more frequently one hears, “You don’t care about anything but your church” ...

INSTRUCTIONS FOR THE IMMORTAL, OR WHAT TO DO IF YOU STILL DIE

n the few months since it appeared, this unusually-titled book by the famous priest and missionary Fr. Daniel Sysoev has quickly become a bestseller. What should you do if you end up dying after all? Unfortunately, many people try to avoid the question of death; yet death, like it or not, is unavoidable. Following divine revelation and the experience of the Church, Fr. Daniel paints a perfectly logical picture of the human soul transitioning from mortality to eternity. The author gives us advice on how to behave correctly at this most important of events for every person, how not to be afraid, how to pass through the aerial toll-houses, and what will await us after death. The author likewise describes the church doctrines regarding heaven and hell.

CATECHETICAL TALKS

his book is compiled from catecheti cal talks given by the missionary priest Daniel Sysoyev in Moscow. The printed texts of the talks preserve the spoken conversational style, drawing the reader in with numerous straightforward examples and clear answers to the catechumens’ “tricky” questions. The majority of those who attended Father Daniel’s talks

became regular parishioners at Orthodox churches following their baptism. This book will benefi t catechizers, clergy, theological students, and all who wish to be always ready to give an answer to every man that asketh a reason of the hope that is in you with meekness and fear regarding the principles of the faith. Being actual dialogs on questions of faith and the Church, these talks will likewise be of interest to the catechumens themselves.

PRIEST DANIEL SYSOEV AND DEACON GEORGIY MAXIMOV. HOW OFTEN SHOULD ONE COMMUNE?

very Christian gives thought to the question of how often one should commune. In asking the advice of various priests, one may hear opinions that dis courage frequent communion by the laity, or on the contrary one may be advised to approach the Holy Chalice as often as possible, especially on holy days. In certain churches it has been the practice since Soviet times not to commune parishioners on Pascha and Bright Week. But what does the Church say about this? What canons and rules exist to determine the frequency with which the faithful take part in the sacrament of Holy Communion? This booklet explains the necessity of frequent communion, presenting the reader with detailed supporting arguments from the works of the Holy Fathers and the church canons.

Priest Daniel Sysoev

Women in the Church: Submission or Equality? Talks on the First and Second Epistles of the Apostle Paul to the Corinthians In 12 books Book 5

Translator and Editor-in-chief Deacon Nathan Williams Cover by Igor Yermolaev Proofreader Deacon Anthony Williams mission-center.com mission-shop.com mission379@gmail.com +1(267)237-3768 Format 70 × 100 1/ 32. Printed sheet size Oﬀset printing. Oﬀset paper. Print run copies. Order № Printed at