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Elisabeth Behr-Sigel (1907-2005), a convert to Orthodoxy in her
early twenties and a central figure of Orthodox theology among
Russian emigres in Paris, first began to reflect on the question of
women in the priesthood in 1976. Initially supporting the general
consensus that priesthood would be impossible for the Orthodox, she
came to retract this view, finding a basis for female ordination in
women's distinct spiritual charisms. Behr-Sigel later shifted the
foundation of her case to personhood, inspired by the work of
fellow Orthodox theologian Vladimir Lossky, and arrived at the
conclusion that all the Orthodox arguments against the ordination
of women were, in fact, heretical at root. In this volume, Wilson
analyzes all of Behr-Sigel's writings about women and the
priesthood across the whole sweep of her career, demonstrating the
development of her thought on women over the last thirty years of
her life. She evaluates her relationship to feminism, Protestantism
and movements within Orthodoxy, finally drawing conclusions about
this much-contested matter for the ongoing debate in both the East
and the West.
Elisabeth Behr-Sigel (1907-2005), a convert to Orthodoxy in her
early twenties and a central figure of Orthodox theology among
Russian emigres in Paris, first began to reflect on the question of
women in the priesthood in 1976. Initially supporting the general
consensus that priesthood would be impossible for the Orthodox, she
came to retract this view, finding a basis for female ordination in
women's distinct spiritual charisms. Behr-Sigel later shifted the
foundation of her case to personhood, inspired by the work of
fellow Orthodox theologian Vladimir Lossky, and arrived at the
conclusion that all the Orthodox arguments against the ordination
of women were, in fact, heretical at root. In this volume, Wilson
analyzes all of Behr-Sigel's writings about women and the
priesthood across the whole sweep of her career, demonstrating the
development of her thought on women over the last thirty years of
her life. She evaluates her relationship to feminism, Protestantism
and movements within Orthodoxy, finally drawing conclusions about
this much-contested matter for the ongoing debate in both the East
and the West.
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