Ordination of women

Katharine Jefferts Schori was elected in 2006 as the first female Presiding Bishop in the history of the Episcopal Church and also the first female primate in the Anglican Communion.[1]

The ordination of women to ministerial or priestly office is an increasingly common practice among some major religious groups of the present time, as it was of several pagan religions of antiquity and, some scholars argue, in early Christian practice.[citation needed]

It remains a controversial issue in certain Christian denominations where "ordination" (the process by which a person is understood to be consecrated and set apart by God for the administration of various religious rites) has for almost 2,000 years been limited only to men.

In some cases women have been permitted to be ordained, but not to hold higher positions, such as (until July 2014) that of bishop in the Church of England.[2] Where laws prohibit sex discrimination in employment, exceptions are often made for clergy (for example, in the United States).

Ancient pagan religions

Sumer and Akkad

Cylinder seal (c. 2100 BCE) depicting goddesses conducting mortal males through a religious rite
  • Sumerian and Akkadian EN were top-ranking priestesses distinguished by special ceremonial attire and holding equal status to high priests. They owned property, transacted business, and initiated the hieros gamos ceremony with priests and kings.[3] Enheduanna (2285–2250 BC), an Akkadian princess, was the first known holder of the title "EN Priestess".[4]
  • Ishtaritu were temple prostitutes who specialized in the arts of dancing, music, and singing and served in the temples of Ishtar.[5]
  • Puabi was a NIN, an Akkadian priestess of Ur in the 26th century BC.
  • Nadītu served as priestesses in the temples of Inanna in the ancient city of Uruk. They were recruited from the highest families in the land and were supposed to remain childless; they owned property and transacted business.
  • In Sumerian epic texts such as Enmerkar and the Lord of Aratta, Nu-Gig were priestesses in temples dedicated to Inanna, or may be a reference to the goddess herself.[6]
  • Qadishtu, Hebrew Qedesha (קדשה) or Kedeshah,[7] derived from the root Q-D-Š,[8][9] are mentioned in the Hebrew Bible as sacred prostitutes usually associated with the goddess Asherah.

Ancient Egypt

Sarcophagus of the Egyptian priestess Iset-en-kheb, 25th26th dynasty (7th–6th century BC)

In Ancient Egyptian religion, God's Wife of Amun was the highest ranking priestess; this title was held by a daughter of the High Priest of Amun, during the reign of Hatshepsut, while the capital of Egypt was in Thebes during the second millennium BC (circa 2160 BC).

Later, Divine Adoratrice of Amun was a title created for the chief priestess of Amun. During the first millennium BC, when the holder of this office exercised her largest measure of influence, her position was an important appointment facilitating the transfer of power from one pharaoh to the next, when his daughter was adopted to fill it by the incumbent office holder. The Divine Adoratrice ruled over the extensive temple duties and domains, controlling a significant part of the ancient Egyptian economy.

Ancient Egyptian priestesses:

Ancient Greece

Female figure carrying a torch and piglet to celebrate rites of Demeter and Persephone (from Attica, 140–130 BCE)

In ancient Greek religion, some important observances, such as the Thesmophoria, were made by women. Priestesses played a major role in the Eleusinian Mysteries. The Gerarai were priestesses of Dionysus who presided over festivals and rituals associated with the god. A body of priestesses might also maintain the cult at a particular holy site, such as the Peleiades at the oracle of Dodona. The Arrephoroi were young girls ages seven to twelve who worked as servants of Athena Polias on the Athenian Acropolis and were charged with conducting unique rituals.

At several sites women priestesses served as oracles , the most famous of which is the Oracle of Delphi. The priestess of the Temple of Apollo at Delphi was the Pythia, credited throughout the Greco-Roman world for her prophecies, which gave her a prominence unusual for a woman in male-dominated ancient Greece. The Phrygian Sibyl presided over an oracle of Apollo in Anatolian Phrygia. The inspired speech of divining women, however, was interpreted by male priests; a woman might be a mantic (mantis) who became the mouthpiece of a deity through possession, but the "prophecy of interpretation" required specialized knowledge and was considered a rational process suited only to a male '"prophet" (prophētēs).[11][12]

Ancient Rome

See also Women in ancient Rome: Religious life
The Virgo Vestalis Maxima, the highest-ranking of the Vestal Virgins

The Latin word sacerdos, "priest," is the same for both the grammatical genders. In Roman state religion, the priesthood of the Vestals was responsible for the continuance and security of Rome as embodied by the sacred fire that they could not allow to go out. The Vestals were a college of six sacerdotes (plural) devoted to Vesta, goddess of the hearth, both the focus of a private home (domus) and the state hearth that was the center of communal religion. Freed of the usual social obligations to marry and rear children, the Vestals took a vow of chastity in order to devote themselves to the study and correct observance of state rituals that were off-limits to the male colleges of priests.[13] They retained their religious authority until the Christian emperor Gratian confiscated their revenues[14] and his successor Theodosius I closed the Temple of Vesta permanently.[15]

The Romans also had at least two priesthoods that were each held jointly by a married couple, the rex and regina sacrorum, and the flamen and flaminica Dialis. The regina sacrorum ("queen of the sacred rites") and the flaminica Dialis (high priestess of Jupiter) each had her own distinct duties and presided over public sacrifices, the regina on the first day of every month, and the flaminica every nundinal cycle (the Roman equivalent of a week). The highly public nature of these sacrifices, like the role of the Vestals, indicates that women's religious activities in ancient Rome were not restricted to the private or domestic sphere.[16] So essential was the gender complement to these priesthoods that if the wife died, the husband had to give up his office. This is true of the flaminate, and probably true of the rex and regina.[16]

The title sacerdos was often specified in relation to a deity or temple,[16][17] such as a sacerdos Cereris or Cerealis, "priestess of Ceres", an office never held by men.[18] Female sacerdotes played a leading role in the sanctuaries of Ceres and Proserpina in Rome and throughout Italy that observed so-called "Greek rite" (ritus graecus). This form of worship had spread from Sicily under Greek influence, and the Aventine cult of Ceres in Rome was headed by male priests.[19] Only women celebrated the rites of the Bona Dea ("Good Goddess"), for whom sacerdotes are recorded.[20]

Latin dedication to the goddess Isis Augusta by Lucretia Fida, a sacerdos (priest), from Roman Iberia[21]

From the Mid Republic onward, religious diversity became increasingly characteristic of the city of Rome. Many religions that were not part of Rome's earliest state religion offered leadership roles as priests for women, among them the imported cult of Isis and of the Magna Mater ("Great Mother", or Cybele). An epitaph preserves the title sacerdos maxima for a woman who held the highest priesthood of the Magna Mater's temple near the current site of St. Peter's Basilica.[22] Inscriptions for the Imperial era record priestesses of Juno Populona and of deified women of the Imperial household.[16]

Under some circumstances, when cults such as mystery religions were introduced to Romans, it was preferred that they be maintained by women. Although it was Roman practice to incorporate other religions instead of trying to eradicate them,[23] the secrecy of some mystery cults was regarded with suspicion. In 189 BCE, the senate attempted to suppress the Bacchanals, claiming the secret rites corrupted morality and were a hotbed of political conspiracy. One provision of the senatorial decree was that only women should serve as priests of the Dionysian religion, perhaps to guard against the politicizing of the cult,[24] since even Roman women who were citizens lacked the right to vote or hold political office. Priestesses of Liber, the Roman god identified with Dionysus, are mentioned by the 1st-century BC scholar Varro, as well as indicated by epigraphic evidence.[16]

Other religious titles for Roman women include magistra, a high priestess, female expert or teacher; and ministra, a female assistant, particularly one in service to a deity. A magistra or ministra would have been responsible for the regular maintenance of a cult. Epitaphs provide the main evidence for these priesthoods, and the woman is often not identified in terms of her marital status.[16][17]