| Abstract | Bog stvara čovjeka na svoju sliku. Stvara ga kao muško i žensko. Čovjek i žena su jedno tijelo što naznačuje isti korijen riječi: iš – muškarac, išah – žena (Post 2, 24). Žena u zajednici s muškarcem biva shvaćena u jedinstvu dvoga, bivajući ista u ljudskoj stvarnosti i dostojanstvu s muškarcem, a ipak različita u svojoj ženskosti. To jedinstvo u dvojnosti uči upućenosti na drugoga, naravnom interpersonalnom zajedništvu muškarca i žene. Da bi mogla shvatiti svoj vlastiti identitet i svoju sliku, žena je upućena na muškarca. Njih dvoje se upotpunjuju u ukupnosti bića.
Međutim, žena je u društveno-religioznom uređenju staroga svijeta imala drugačiju ulogu, tako da je, između ostalog, njoj u Izraelu bio ograničen pristup javnom bogoštovlju. U Novom zavjetu Isus valorizira ulogu žena, tako da su neke od njih bile njegove učenice do te mjere da u crkvenoj tradiciji Marija Magdalena ima častan naziv apostola apostolâ, jer je upravo ona navijestila apostolima Isusovo uskrsnuće.
U prvim stoljećima Crkve žene su imale značajnu ulogu, prvenstveno u karitativnom smislu. U tom kontekstu se javlja pitanje đakonisâ, ženâ koje su se brinule za bolesne, umiruće i potrebite. One su na Istoku bile posebnim obredom uvođene u tu službu, ali se ne može sa sigurnošću reći da je to bilo ređenje u današnjem smislu. Iako ima teologa koji smatraju da bi se žene moglo rediti za đakonise, prema drevnoj istočnoj tradiciji, Crkva se danas ipak ne osjeća ovlaštenom podjeljivati svete redove ženama, pa tako ni red đakonata, navodeći primjer Isusove majke koja nije imala nikakvu sličnu službu.
Iako po važećim crkvenim uredbama žene ne mogu biti postavljene u službu lektora i akolite, one u današnjem bogoslužju ipak mogu imati važnu ulogu kao čitačice, izvanredne djeliteljice pričesti, voditeljice pjevanja, sakristanke i slično. |
| Abstract (english) | God creates man in his own image. He creates it as male and female. Man and woman are one body, which indicates the same root of the word: ish - man, ishah - woman (Gen 2:24). A woman in communion with a man is understood in the unity of the two, being the same in human reality and dignity with the man, and yet different in her femininity. This unity in duality teaches familiarity with the other, the natural interpersonal communion of man and woman. In order to be able to understand her own identity and her image, a woman is referred to a man. The two complement each other in the totality of being.
However, women had a different role in the socio-religious organization of the old world, so that - among other things - women had limited access to public worship in Israel. In the New Testament, Jesus valorizes the role of women, so that some of them were his disciples to the extent that in the church tradition Mary Magdalene has the honorary title of apostle of the apostles, because it was she who announced the resurrection of Jesus to the apostles.
In the first centuries of the Church, women played a significant role, primarily in a charitable sense. In this context, the question arises of deacons, women who cared for the sick, the dying and the needy. In the East, they were introduced to that service by a special rite, but it cannot be said with certainty that it was an ordination in today's sense. Although there are theologians who believe that women could be ordained deacons, according to an ancient Eastern tradition, the Church today does not feel empowered to distribute holy orders to women, including the order of deacons, citing the example of Jesus' mother who had no similar ministry.
Although according to the valid church decrees, women cannot be placed in the service of lectors and acolytes, they can still play an important role in today's worship as readers, extraordinary communicants, singing leaders, sacristans and the like. |
