Journal articles: 'Women's ordination'

1

Gössmann, Elisabeth. "Women's Ordination and the Vatican." Feminist Theology 6, no. 18 (May 1998): 67–86. http://dx.doi.org/10.1177/096673509800001806.

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Baker, John Austin. "Eucharistic Presidency and Women's Ordination." Theology 88, no. 725 (September 1985): 350–57. http://dx.doi.org/10.1177/0040571x8508800503.

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Clayton, Giles, D. W. Cleverley Ford, A. G. Lough, and Giles Hunt. "Eucharistic Presidency and Women's Ordination." Theology 89, no. 727 (January 1986): 39–41. http://dx.doi.org/10.1177/0040571x8608900108.

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Rowe, Mary Hannah. "30 Years of Women's Ordination." Dialog: A Journal of Theology 39, no. 3 (September 2000): 206–13. http://dx.doi.org/10.1111/0012-2033.00032.

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Chaves, Mark. "The Symbolic Significance of Women's Ordination." Journal of Religion 77, no. 1 (January 1997): 87–114. http://dx.doi.org/10.1086/489917.

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Karras, Valerie A. "Female Deacons in the Byzantine Church." Church History 73, no. 2 (June 2004): 272–316. http://dx.doi.org/10.1017/s000964070010928x.

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Despite the energy devoted by American and Western European church historians and theologians to the question of the ordination of women in early Christianity and in the (western) medieval Christian Church, these scholars have shown comparatively little interest toward the female diaconate in the Byzantine Church, even when comparative analysis could potentially help elucidate questions regarding the theology and practice of women's ordinations in the West. Most of the research on the female diaconate in the Byzantine Church has occurred in Mediterranean academic circles, usually within the field of Byzantine studies, or in the Eastern Orthodox theological community; sometimes the examination of the female diaconate in the Byzantine Church has been part of a broader examination of women's liturgical ministries.

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Wright, John H. "Patristic Testimony on Women's Ordination in Inter Insigniores." Theological Studies 58, no. 3 (September 1997): 516–26. http://dx.doi.org/10.1177/004056399705800307.

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REYNOLDS, PHILIP LYNDON. "SCHOLASTIC THEOLOGY AND THE CASE AGAINST WOMEN'S ORDINATION." Heythrop Journal 36, no. 3 (July 1995): 249–85. http://dx.doi.org/10.1111/j.1468-2265.1995.tb00989.x.

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Edwards, Ruth B. "What is the Theology of Women's Ministry?" Scottish Journal of Theology 40, no. 3 (August 1987): 421–36. http://dx.doi.org/10.1017/s0036930600018366.

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The theology of women's ministry is a comparatively new item on the Church's agenda. It is less than two decades since the Church of Scotland took the historic decision to open its ordained ministry to women. At the time it seemed a controversial step, and many must have wondered where it would lead the Kirk. I think that we can truthfully say that it has not led to any dire disasters, but rather to the enrichment of the ministry. That has also been the experience of many other Churches which in recent years have opened their ordained ministry to women. But controversies remain. The 1985 General Synod elections in the Church of England were dominated by the issue of women's ordination, with feelings running high in pressure-groups on both sides. In some Churches the introduction of women's ordination has exacerbated divisions already existing among members. Some of the major Christian denominations, including both the Roman Catholic and Eastern Orthodox churches, do not permit any form of ordination for women. Even within denominations like the Church of Scotland, where the introduction of women ministers has occurred without disruption, there are still members who have doubts about whether it is really right. In many small Christian groups women are debarred from all but the most informal ministry, because it is considered unbiblical for them to preach, address assembled Christians publicly, or presume to teach men about spiritual matters.

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Asboe, D., F. Boag, and B. Evans. "Women's health: potential for better co-ordination of services." Sexually Transmitted Infections 68, no. 1 (February 1, 1992): 65. http://dx.doi.org/10.1136/sti.68.1.65.

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11

Tomalin, Emma. "Buddhist Feminist Transnational Networks, Female Ordination and Women's Empowerment." Oxford Development Studies 37, no. 2 (June 2009): 81–100. http://dx.doi.org/10.1080/13600810902859510.

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Steen, Jane. "Women's Ordination in the Church of England: Conscience, Change and Law." Ecclesiastical Law Journal 21, no. 3 (September 2019): 289–311. http://dx.doi.org/10.1017/s0956618x1900067x.

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Women's ordination raised issues of conscience across church traditions. The Church of England's statutory legal framework prevented these issues being confined to the Church; they were also played out in parliamentary debate. The interface between law and conscience has, however, considerable historical and contemporary resonance, as well as sound theological pedigree. This article therefore considers the place of conscience in legal and philosophical thought before the Enlightenment. It looks at norms of conscience in Roman Catholic and Church of England liturgical use. On a broader canvas, it looks at the interplay between thought, conscience and religion in human rights case law. The article suggests that a consensus of thought which sees the dictates of conscience as founded in, and inseparable from, the teachings of religion begins to break down in the early seventeenth century. Yet human rights courts find themselves deciding cases of conscience or religion where conscience and religion are often intertwined and where the external manifestation of one is governed by the inner promptings of the other. Such difficulties are not limited to the human rights courts but also play out in debates pertaining to ordination. While the North American churches sought to deal with issues of conscience head on, the Church of England very carefully avoided the language of conscience in its early discussions of women's ordination, conscious, it seems, of a lack of consensus around its meaning and source. As the women's ordination debates developed, arguments of conscience were often deployed more by those opposed to the move than those who supported it. Conscience became as much the locus of pain caused by another's action as it was an inner faculty for self-guidance. Its valence shifted from an intellectual to an emotional category.

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13

Dawes, Gregory W. "Analogies, Metaphors and Women as Priests." Pacifica: Australasian Theological Studies 7, no. 1 (February 1994): 47–58. http://dx.doi.org/10.1177/1030570x9400700105.

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In discussions regarding the ordination of women to the priesthood in the Catholic Church reference is frequently made to the gender symbolism of Scripture. This article examines this gender symbolism, as it is found in Ephesians 5:21–33, to see what relevance it may have to the question of women's ordination. Its conclusion is that it has relevance only if one has already decided (on other grounds) that “headship” is an essentially male quality.

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ANDORKA, Eszter. "The History of Women's Ordination in the Hungarian Lutheran Church." Journal of the European Society of Women in Theological Research 11 (January 1, 2003): 143–57. http://dx.doi.org/10.2143/eswtr.11.0.583283.

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15

Thurlow, Jessica. "The ‘Great Offender’: feminists and the campaign for women's ordination." Women's History Review 23, no. 3 (January 17, 2014): 480–99. http://dx.doi.org/10.1080/09612025.2013.820606.

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Anderson, Mary W. "The Fortieth Anniversary of Women's Ordination in the Lutheran Church." Dialog 49, no. 4 (December 2010): 354–57. http://dx.doi.org/10.1111/j.1540-6385.2010.00564.x.

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17

Nazir-Ali, Michael. "Women Bishops—The Task Ahead." Ecclesiastical Law Journal 6, no. 29 (July 2001): 95–96. http://dx.doi.org/10.1017/s0956618x00000557.

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For some, the possibility of women bishops in the Church of England is to be resisted. For others, it would be a natural progression from women's ordination, first as deacons and then as priests. Last year, General Synod called on the House of Bishops to initiate further theological study on the episcopate in preparation for a debate on the ordination of women as bishops. The resulting working party, which I am to chair, will report during 2002. But what are the theological issues with which we have to grapple?

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18

Hartman, Harriet, and Pamela S. Nadell. "Women Who Would Be Rabbis: A History of Women's Ordination 1889-1985." Sociology of Religion 62, no. 3 (2001): 409. http://dx.doi.org/10.2307/3712362.

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19

Donovan, Mary Ann. "Women's Issues: An Agenda for the Church?" Horizons 14, no. 2 (1987): 283–95. http://dx.doi.org/10.1017/s0360966900037804.

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AbstractWhat does church membership mean for women? Texts like Galatians 3:27-28 imply equality; experience contradicts this. Underlying the controversy are assumptions about women's nature as women. Baptismal practice suggests women's equality but experience denies it. Part I examines experience: in lay ministry, in marriage, and as economically marginalized. Turning from experience to theoretical analysis, there are two answers to the question of women's nature: women are inferior, or women are equal. Part II studies the two models at work in the dialogue held between representatives of the Women's Ordination Conference and the U.S. National Conference of Catholic Bishops as participants addressed the question: “What is woman?” Finally the two models are operative in the testimony given in the national hearings for the bishops' pastoral on women. Part III analyzes the reports of the national hearings, uncovering the correlation between model, methodology, and whether a group's feminism leads it to social or issue critique.

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20

Turner, Roger. "Bonds of Discord: Alternative Episcopal Oversight Examined in the Light of the Nonjurring Consecrations." Ecclesiastical Law Journal 3, no. 17 (July 1995): 398–409. http://dx.doi.org/10.1017/s0956618x00000405.

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In this paper I offer some warnings regarding the scheme for alternative episcopal oversight now embodied in the Act of Synod passed by the House of Bishops and published as Appendix B to Ordination of Women to the Priesthood: Pastoral Arrangements. These arrangements provide sacramental care as well as oversight for opponents of the ordination of women to the priesthood. Furthermore, the scheme is intended to serve two purposes: first, to safeguard the position of bishops and other clergy opposed to women's ordination; secondly, to ensure a continuity of such bishops and clergy. That the scheme is flawed becomes apparent when one examines it in the light of an arrangement devised at the end of the 17th century. The arrangement had been intended to secure the episcopal oversight of the body, both clerical and lay, which separated itself from the Church of England in 1690–91. The separation stemmed from its members feeling themselves unable to take the oaths of allegiance to William and Mary; hence the term ‘Nonjurors’.

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21

JONES, Penny. "The Implications of Women's Ordination to the Priesthood in the Church of England." Journal of the European Society of Women in Theological Research 3 (January 1, 1995): 59–72. http://dx.doi.org/10.2143/eswtr.3.0.2003011.

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22

Harvey, Peter Francis. "It's a Total Way of Life? Catholic Priests, Women's Ordination, and Identity Work." Journal for the Scientific Study of Religion 57, no. 3 (August 1, 2018): 547–66. http://dx.doi.org/10.1111/jssr.12530.

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23

Jablonski, Carol J. "Rhetoric, paradox, and the movement for women's ordination in the Roman Catholic Church." Quarterly Journal of Speech 74, no. 2 (May 1988): 164–83. http://dx.doi.org/10.1080/00335638809383835.

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24

Nadell, Pamela S. "“OPENING THE BLUE OF HEAVEN TO US”: READING ANEW THE PIONEERS OF WOMEN'S ORDINATION." Nashim: A Journal of Jewish Women's Studies & Gender Issues 9 (April 2005): 88–100. http://dx.doi.org/10.2979/nas.2005.-.9.88.

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25

Zagano, Phyllis. "Book Review: The Hidden History of Women's Ordination: Female Clergy in the Medieval West." Theological Studies 69, no. 3 (September 2008): 690–92. http://dx.doi.org/10.1177/004056390806900316.

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26

Ronan, Marian. "Ethical Challenges Confronting the Roman Catholic Women's Ordination Movement in the Twenty-First Century." Journal of Feminist Studies in Religion 23, no. 2 (October 2007): 149–69. http://dx.doi.org/10.2979/fsr.2007.23.2.149.

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27

Baskin, Judith R. "Women Who Would Be Rabbis: A History of Women's Ordination, 1889-1985 (review)." American Jewish History 88, no. 1 (2000): 171–74. http://dx.doi.org/10.1353/ajh.2000.0003.

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28

Chaves, Mark, and James Cavendish. "Recent Changes in Women's Ordination Conflicts: The Effect of a Social Movement on Intraorganizational Controversy." Journal for the Scientific Study of Religion 36, no. 4 (December 1997): 574. http://dx.doi.org/10.2307/1387691.

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29

Nessan, Craig L. "Re-invoking the Spirit of Vatican II: The Questions of Married Priests and Women's Ordination." Dialog 52, no. 1 (March 2013): 4–6. http://dx.doi.org/10.1111/dial.12002.

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30

Starovoit, Iryna. "The Problem of Gender and Women's Ordination: Variability of Interpretation in Different Concepts of Feminist Theology." Skhid, no. 3(155) (July 29, 2018): 22–26. http://dx.doi.org/10.21847/1728-9343.2018.3(155).139316.

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31

Nadell, Pamela Susan. ""Opening the Blue of Heaven to Us": Reading Anew the Pioneers of Women's Ordination." Nashim: A Journal of Jewish Women's Studies & Gender Issues 9, no. 1 (2005): 88–100. http://dx.doi.org/10.1353/nsh.2005.0009.

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32

Aldridge, Alan. "Men, Women, and Clergymen: Opinion and Authority in a Sacred Organization." Sociological Review 37, no. 1 (February 1989): 43–64. http://dx.doi.org/10.1111/j.1467-954x.1989.tb00020.x.

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The Church of England faces a potential crisis over the ordination of women to the priesthood. This article presents survey and interview evidence of patterns of clerical opinion on the problem, showing that the trend of clerical opinion is in favour. However, the organizational context of clerical life means that whereas a clergyman's opinion is fateful for women it may have little consequence for the man himself. Clergymen have an assured status conferred by their priest's orders; they are integrated into professional structures and social networks; they exercise an authority which is seldom openly challenged, and they enjoy a high degree of autonomy and freedom from accountability. Since they are able, if they wish, to insulate themselves from women's ministry, they are often indifferent to its future course. It is not, therefore, a matter of material concern in the working lives of most parish clergymen. Yet women's admission to the priesthood is symbolically momentous. Clerical ambivalence about women priests reflects conflict within the sacred organization between the forces of tradition, charisma and rational-legality.

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33

Simone, AbdouMaliq. "Reaching the Larger World: New Forms of Social Collaboration in Pikine, Senegal." Africa 73, no. 2 (May 2003): 226–50. http://dx.doi.org/10.3366/afr.2003.73.2.226.

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AbstractActors in fluid African urban environments try to make collaborative social action work, collective responsibility enforceable, and instruments of power effective and legitimate. These efforts give rise to an uneasy tension between the adoption of normative discourses concerning urban management and governance, the ways in which urban residents attempt to adapt to a vast range of new opportunities and crises, and the role of the city as a place of experimentation. Given this tension, what are diverse groups of African urban residents doing to make cities habitable and to use cities as a means of enlarging the spatial parameters in which they operate? Focusing on the site of one of urban Africa's major governance restructuring projects, Pikine, Senegal, the article discusses a particular instance of translocal economic collaboration among three discrete groups of women. Whereas the major intervention, the City Project, sought to promote greater co-ordination among the localities making up Pikine, ‘real’ co-ordination, as exemplified by these women's collaboration, may be taking place in unanticipated and relatively invisible ways. Through examining some of the intricate difficulties actors often face in operating at translocal levels, ‘small leaps’ across scale are sometimes significant accomplishments and potentially important precursors to new extended forms of economic collaboration.

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34

Lichtenstein, Diane. "Reviews of Books:Women Who Would Be Rabbis: A History of Women's Ordination, 1889-1985 Pamela S. Nadell." American Historical Review 107, no. 3 (June 2002): 907–8. http://dx.doi.org/10.1086/532568.

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35

Morgan, Sue. "Sex and Common-Sense: Maude Royden, Religion, and Modern Sexuality." Journal of British Studies 52, no. 1 (January 2013): 153–78. http://dx.doi.org/10.1017/jbr.2012.59.

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AbstractThis article explores the relationship between religion, sexuality, and modernity through a study of the important yet neglected text Sex and Common-Sense (1921) by the celebrated Anglican feminist preacher, pacifist, and campaigner for women's ordination, Maude Royden (1876–1956). It argues for the ongoing vitality of religious constructions of sexual identity in interwar Britain and the deeply symbiotic rather than oppositional relationship between Christian and secular (scientific) discourses during this period. Royden's engagement with the new sexological and psychological approaches to the self and sexuality is examined, as are her efforts to modernize religious understandings of sexuality through a more compassionate, progressive reading of women's capacity for sexual pleasure, marriage reform, divorce, birth control, and homosexuality. The centrality of her High Church incarnational theology to an understanding of sex as sacramental is also assessed. The article proposes that histories of sexuality and histories of religion have hitherto worked with differing chronologies of secularization that have had interesting implications not only for the recognition of religion's continued influence in shaping mainstream British sexual morality but also for the uneven and multifarious readings of modernity itself.

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36

Dash Moore, Deborah. "Pamela Nadell. Women Who Would Be Rabbis: A History of Women's Ordination, 1889–1985. Boston: Beacon Press, 1998. xiii, 300 pp." AJS Review 26, no. 02 (October 2002): 401–2. http://dx.doi.org/10.1017/s0364009402450118.

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37

Ronan, Marian. "Incompatible with God's Design: A History of the Women's Ordination Movement in the U.S. Roman Catholic Church by Mary Jeremy Daigler (review)." American Catholic Studies 124, no. 2 (2013): 97–98. http://dx.doi.org/10.1353/acs.2013.0017.

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38

Collinge, William J. "The Hidden History of Women's Ordination: Female Clergy in the Medieval West. By Gary Macy. New York: Oxford University Press, 2008. xiv + 260 pages. $25.00." Horizons 35, no. 2 (2008): 379–81. http://dx.doi.org/10.1017/s0360966900005582.

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39

Vance, Laura. "Rejecting Women’s Ordination." Nova Religio 21, no. 1 (August 1, 2017): 85–99. http://dx.doi.org/10.1525/nr.2017.21.1.85.

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The July 2015 meeting of the Adventist General Conference was dominated by an often contentious debate about women’s ordination. Though founded by a female charismatic leader, Adventists were contesting women’s ordination by at least 1881, and the contemporary denomination has studied the question for more than four decades. Tension has burgeoned in recent years as some regional Seventh-day Adventist unions have ordained women despite the lack of movement-wide policy change. In July 2015, as delegates deliberated on a motion to allow each division of the world church to decide the question of women’s ordination for itself, the gathering saw an unusual degree of discord, and this disagreement about gender and women’s roles spilled over from the ordination debate into discussions of other agenda items. Despite a “No” vote on the motion, the controversy surrounding women’s ordination persists in Adventism.

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40

NEELS, KAREL, DAVID DE WACHTER, and HANS PEETERS. "The effect of family formation on the build-up of pension rights among minority ethnic groups and native women in Belgium." Ageing and Society 38, no. 6 (February 28, 2017): 1253–78. http://dx.doi.org/10.1017/s0144686x17000010.

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ABSTRACTGender penalties in pension outcomes are widely acknowledged and have been documented for majority populations in various settings. A recurring finding is that the gendered impact of family formation on work–care trajectories adversely affects women's accumulation of pension rights over the lifecourse relative to men. Although maternal employment is particularly low in migrant populations, few papers have explicitly addressed pension protection of migrant women. Using longitudinal microdata from the Belgian Social Security Registers, we analyse whether entry into parenthood differentially affected the build-up of first pillar pension rights of working-age migrant women compared to natives between 1998 and 2010, further distinguishing by origin group and migrant generation. The results show that native women are most likely to build up pension rights through full-time employment both before and after parenthood. In contrast, first-generation women and women of Turkish and Moroccan origin are more likely to build up pension rights though assimilated periods or rely on derived pension rights after parenthood, even when controlling for type of pension build-up before parenthood. We conclude that policies reinforcing individualisation of pension rights based on employment or decreasing the importance of derived rights may erode pension protection of groups having limited access to the labour market, and require co-ordination with employment and family policies that support the combination of work and care responsibilities.

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41

Berman, Constance H. "The Hidden History of Women's Ordination: Female Clergy in the Medieval West. By Gary Macy. New York: Oxford University Press, 2008. xiv + 264 pp. $25.00 cloth." Church History 78, no. 1 (February 20, 2009): 180–83. http://dx.doi.org/10.1017/s0009640709000158.

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42

Schulenburg, Jane Tibbetts. "Gary Macy, The Hidden History of Women's Ordination: Female Clergy in the Medieval West. Oxford and New York: Oxford University Press, 2008. Pp. xiv, 260. $25." Speculum 85, no. 4 (October 2010): 994–96. http://dx.doi.org/10.1017/s0038713410002381.

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43

Purkis, William J. "Women, Crusading and the Holy Land in Historical Narrative NATASHA R. HODGSON. The Hidden History of Women's Ordination: female clergy in the medieval West. GARY MACY." Women's History Review 21, no. 2 (April 2012): 332–35. http://dx.doi.org/10.1080/09612025.2011.632935.

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Laffey, Alice L. "Icons of Christ: A Biblical and Systematic Theology for Women's Ordination. By William G. Witt. Waco, TX: Baylor University Press, 2020. viii + 439 pages. $44.99 (paper)." Horizons 48, no. 2 (December 2021): 545–47. http://dx.doi.org/10.1017/hor.2021.80.

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45

Fortenberry, Trevor. "Intra-Church Property Disputes and the Failure of Neutral Principles: A Call for a Return to the Deference Standard." Ecclesiastical Law Journal 24, no. 1 (January 2022): 38–58. http://dx.doi.org/10.1017/s0956618x2100065x.

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The issue of intra-church property disputes is one that is simultaneously quite old in American history and perhaps of greater relevance now than ever before. Given ever-increasing dissension within Christian church bodies over issues including homosexuality, women's ordination and racial justice, there are currently numerous church property disputes outstanding in the courts, and there are likely to be many more in the near future. From 1871 until 1979, the Supreme Court of the United States consistently took a deferential approach in property cases that involved church bodies with their own authorities and tribunals. When a dispute arose over church doctrine, polity or discipline and a hierarchical church reached its own decisions regarding proper ownership of the church's property, the Supreme Court determined that civil courts should defer to that church's internal decision-making process. The court first created this doctrine as a matter of ‘federal common law’ but in 1952 anchored it in the First Amendment's Free Exercise and Establishment clauses, applied to the states through the Fourteenth Amendment. During the mid-twentieth century, the Supreme Court consistently extended the deference standard against any state-level attempts to restrict or circumvent it. However, in the 1979 case of Jones v Wolf the court changed its standard significantly and adopted a ‘neutral principles’ approach, which weighs a church's internal documents and deliberations against property deeds, state property and trust statutes, and other sources, in an attempt to allow secular courts to rule on such cases while avoiding potential First Amendment concerns.

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46

Stogdon, Kate. "Review: Deborah Halter, The Papal `No': A Comprehensive Guide to the Vatican's Rejection of Women's Ordination (New York: Crossroad, 2004), xvii + 300 pp. $24.95. ISBN 0—8245—2271—0 (pbk)." Ecclesiology 3, no. 2 (May 1, 2007): 259–62. http://dx.doi.org/10.1177/1744136607073357.

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47

Beattie, Tina. "Human Dignity and Rights in the Context of Gender and the Sacramental Priesthood." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 1 (July 2, 2020): 140–57. http://dx.doi.org/10.30965/23642807-00601009.

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Abstract This paper considers the question of women’s ordination to the sacramental priesthood in the context of human dignity and rights. Differentiating between two forms of ontological or intrinsic dignity – the universal dignity of the human being made in the imago Dei, and the particular dignity of those baptised into the imago Trinitatis – it argues that the refusal of ordination to women is a violation of baptismal dignity that constitutes a refusal of women’s rights. It analyses the arguments against women’s ordination and shows them to be based on a misreading of Thomas Aquinas, on the innovative concept of sexual complementarity which has replaced the earlier hierarchical model of sexual difference, and on appeals to mystery that might be better described as mystification. It concludes that the refusal to allow women to respond to the call to ordination is based on a modern form of essentialised sexual difference that is alien to the Catholic tradition and that violates Christological orthodoxy, insofar as it suggests that women are not able to image Christ.

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48

Butler, Sara. "Women’s Ordination and the Development of Doctrine." Thomist: A Speculative Quarterly Review 61, no. 4 (1997): 501–24. http://dx.doi.org/10.1353/tho.1997.0000.

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49

Pedersen, Else Marie Wiberg. "Reformationen og køn." Dansk Teologisk Tidsskrift 80, no. 2-3 (September 16, 2017): 146–65. http://dx.doi.org/10.7146/dtt.v80i2-3.106353.

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This article will combine three anniversaries, namely the 500-anniversary of the beginning of Luther’s reformation, the 75-anniversary of the establishment of theology at Aarhus University, and, not least, the 70-anniversary of the admission of women to the ordination in the Evangelical-Lutheran church in Denmark. The article will thus fall in three main parts. The first part will treat Luther’s theology of ministry with regard to gender and the role of women in the church. The next part will highlight what role theology and gender played when women were finally admitted to the ordination. Finally, Regin Prenter’s(the first professor in dogmatics at Aarhus University) theology of ministry pertaining to women will be analysed. The aim is that of showing how later generations of Lutherans were often more conservative than the reformer, introducing arguments against women’s ordination that were irreconcilable with Luther’s theology, particularly in the 20th century.

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50

Posternak, Andrey. "The First Women’s ordination in the Episcopal Church of the 1970s." St.Tikhons' University Review 62, no. 1 (February 28, 2015): 125–34. http://dx.doi.org/10.15382/sturii201562.125-134.

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Journal articles on the topic 'Women's ordination'

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