{"id":48486,"date":"2019-08-01T20:17:16","date_gmt":"2019-08-02T01:17:16","guid":{"rendered":"https:\/\/praytellblog.com\/?p=48486"},"modified":"2019-09-06T11:59:16","modified_gmt":"2019-09-06T16:59:16","slug":"female-altar-servers-acolytes-east-and-west","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2019\/08\/01\/female-altar-servers-acolytes-east-and-west\/","title":{"rendered":"Female Altar Servers? Acolytes? East and West"},"content":{"rendered":"\n
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Altar Servers at the Great Entrance. (Damascus, Syria)<\/figcaption><\/figure><\/div>\n\n\n\n

One of the most debated liturgical practice and pastoral issues of our day is the opening of formal roles for women and girls in the liturgical assembly, especially in the Roman Catholic and Orthodox worlds.[1]<\/a>  In some places females actively serve in their parishes as choir members (and directors), chant leaders\/cantors, readers\/lectors, homilists, altar servers\/acolytes and Eucharistic ministers, just to name a few of the many ways that they participate in the liturgical celebration.  In other places, the (formal) participation of women is more limited.  In keeping with my series of posts on the female diaconate, albeit diverging a bit, I would like to focus this post on the diaconal ministry of the altar server or acolyte. <\/p>\n\n\n\n

One of the most debated liturgical practice and pastoral issues of our day is the opening of formal roles for women and girls in the liturgical assembly, especially in the Roman Catholic and Orthodox worlds.<\/p><\/blockquote>\n\n\n\n

Christian West \u2013 Acolytes<\/h3>\n\n\n\n

In the Christian West, the acolyte was among the historical \u201cminor orders\u201d of ministers (i.e. acolyte, porter, exorcist, and lector.)  The original function of the acolyte was to light the candles around the altar and supply light for the priest to read.[2]<\/a>  At some point, it became one of the \u201cstepping-stones\u201d to eventual ordination to \u201cpriesthood\u201d\/presbyter.  In 1972, Pope Paul VI reduced the number of minor orders to two\u2014lector and acolyte, letting the others fall into disuse.  According to the 1983 Code of Canon Law in the Roman Catholic Church, females cannot be \u201cinstalled\u201d as lectors or acolytes, a designation that implies a path to ordination, but they can fulfill their functions.  Since 1994, the Vatican has officially allowed females to serve as acolytes and today their presence is widespread.  Still, there are parishes and entire dioceses that resist the inclusion of girls in this ministry, often citing its connection to the presbytery and the need to groom boys for that role. <\/p>\n\n\n\n

Christian East \u2013 Altar Servers<\/h3>\n\n\n\n

Strictly speaking, the Christian East does not have a tradition of acolytes.  Early manuscripts only have ordination rites (cheriotonia<\/em>) for the major orders of bishop, priest and deacon as well as an appointment or blessing (cheriothesia<\/em>) for sub-deacons and readers.[3]<\/a>  It was the sub-deacon who was generally in charge of lighting the lamps for the service and assisting the deacon.  Today, altar servers (usually boys) are allowed to fill this role.  In the Christian East, females do not usually serve in the altar area, outside of women\u2019s monasteries.  However, they are beginning to do so in certain areas of the world (e.g. the Middle East and Western Europe in the Byzantine tradition as well as in the Armenian tradition).  Still, they are generally barred from doing so in parishes in the United States.  The popular reason for this is that it is a function for boys since they \u201cmight become priests some day\u201d or \u201cif we let girls participate in this ministry, they will want to be priests.\u201d  It is true, that serving in the altar connects one to the liturgical celebration more strongly, but I would like to push back on this reasoning.  It not only diminishes the ministry of the altar server as a ministry in and of itself, but it also fails to realize that it is diaconal in nature and not sacerdotal.  It is a ministry of service, of assistance; it is not (or should not be) a training ground for priests.  For that, we have seminary where the candidate learns more than just the rubrics of the service.  Another reason for excluding females from altar service is tied to the belief that women\u2019s menstruation makes them ritually \u201cunclean\u201d and unfit to enter the altar area.  This is problematic on many levels, a discussion of which is beyond the scope of this short post.  (For a good summary of the topic, I refer the reader to an article by Dr. Sr. Vassa Larin, Ritual Purity<\/em>.  It can be accessed here<\/a>).  In order to decouple the issue of altar access and service, some parishes allow females to perform similar functions, but outside the altar area.  However, even that practice is sometimes attacked as \u201cconflating the genders.\u201d  The reasoning is that there are certain functions for boys\/men and certain functions for girls\/women and somehow doing similar things conflates this distinction.  Personally, I find that argument spurious.  Boys and men don\u2019t cease to be male and girls and women don\u2019t cease to be female just because they both might carry a candle.
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Altar Servers at the Gospel (Syria)<\/figcaption><\/figure><\/div>\n\n\n\n

Why allow Females to Serve <\/h3>\n\n\n\n

\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nThe purpose of this post is not to dissect all the\nreasons why such a service might be prohibited or discouraged for women and\ngirls.  Most theologians argue that\nthere is no good reason for the exclusion of females in this ministry.  (For instance, properly understood,\naccess to the altar area is for those who have a reason for being there and a\nblessing.)  My focus here is to\nsuggest reasons for <\/em>the inclusion of\nfemales in this ministry.  How can\nthe Body of Christ be strengthened by allowing the participation of women and\ngirls?  I would like to suggest\nfour immediate reasons.\n\n\n\n<\/p>\n\n\n\n

My focus here is to suggest reasons for <\/em>the inclusion of females in this ministry.  How can the Body of Christ be strengthened by allowing the participation of women and girls? <\/p><\/blockquote>\n\n\n\n