The
Sanctuary as the Holy of Holies:
The Sanctuary (Holy Altar area) of the Church is the
heart of divine worship—the space where the Sacrament of the Divine Eucharist
is celebrated. It is a continuation of the Old Testament tradition, wherein the
High Priest alone would enter the "Holy of Holies" once a year
(Leviticus 16:34). In the New Testament, this space is preserved as the place
where the priest, acting as an icon of Christ, offers the Eucharistic
sacrifice.
The Holy
Canons:
The prohibition against women entering the Sanctuary
is not a human invention but a canonical tradition:
Canon 44 of the Council of Laodicea (4th century):
"Women must not enter the Sanctuary." The wording is absolute; the
entry of women into the Sanctuary is forbidden.
Apostolic Canon 69 defines who may approach the holy
vessels and the area of the altar; women are certainly not included among them.
The Council of Carthage also confirms that only the clergy
and those with a specific liturgical ministry may enter the Sanctuary. The
Canons demonstrate that, from the very beginning, the Church upheld this
tradition as an expression of reverence for the Sacrament, rather than as a
form of social discrimination.
Why women do not enter the Sanctuary and do not become
priests.
The
Sanctuary as the Holy of Holies:
The Sanctuary (Holy Altar area) of the Church is the
heart of divine worship—the space where the Sacrament of the Divine Eucharist
is celebrated. It is a continuation of the Old Testament tradition, wherein the
High Priest alone would enter the "Holy of Holies" once a year
(Leviticus 16:34). In the New Testament, this space is preserved as the place
where the priest, acting as an icon of Christ, offers the Eucharistic
sacrifice.
The Holy
Canons:
The prohibition against women entering the Sanctuary
is not a human invention but a canonical tradition:
Canon 44 of the Council of Laodicea (4th century):
"Women must not enter the Sanctuary." The wording is absolute; the
entry of women into the Sanctuary is forbidden.
Apostolic Canon 69 defines who may approach the holy
vessels and the area of the altar; women are certainly not included among them.
The Council of Carthage also confirms that only the clergy
and those with a specific liturgical ministry may enter the Sanctuary. The
Canons demonstrate that, from the very beginning, the Church upheld this
tradition as an expression of reverence for the Sacrament, rather than as a
form of social discrimination.
The Church
Fathers:
The Holy Fathers emphasize the distinction in roles
between men and women within the Church—not in terms of inferiority, but in
terms of ministry.
Saint Epiphanius of Cyprus (*Panarion*, 79) writes:
"Christ bestowed no priestly office upon women in the Church... rather,
other gifts were granted to them, for salvation and sanctification."
Saint John Chrysostom explains that the priesthood is
an imitation of Christ as High Priest; for this reason, it was entrusted only
to men.
Saint Gregory the Theologian speaks of the woman’s
unique calling to bear life and become a "chosen vessel" of grace,
without the need for the liturgical role of the priest.
The Sole
Female Presence in the Sanctuary:
In the Sanctuary, the only female figure depicted is
the Most Holy Theotokos. She who bore God Himself within Her womb is always
depicted in the Sanctuary—usually in the conch of the apse—in the iconographic
type known as the "Platytera ton Ouranon" (Wider than the Heavens).
Her presence is of decisive theological significance:
She represents the entire human race before God.
She demonstrates that women are not excluded but are
honored in the highest degree; for a woman became the "Bridge connecting
humanity to Heaven."
The Theotokos "embraces" all the faithful
with Her grace; that is why the Church requires no other female figure in the
iconography of the Sanctuary.
Why women
are not ordained as priests:
Priesthood is neither a privilege nor a social office;
it is an imitation of Christ. The Lord became a man and entrusted the mystery
of the priesthood to male Apostles. The Church remains faithful to this fact
not because it undervalues women, but because it remains faithful to the
Incarnation and the Apostolic tradition.
Saint John of Damascus notes that "the Theotokos
transcends the priesthood, being the throne of the King of Glory". This
demonstrates that the calling of women is not lesser, but rather different and
equal in worth.
Through its Canons and the Church Fathers, the Church
upholds the order whereby women do not enter the Holy of Holies and do not
become priests. Yet, the presence of the Theotokos within the Holy of Holies
reveals that woman is not excluded; on the contrary, she is honored at the
highest point of the Divine economy.
The Theotokos—the Platytera—stands there always with
open arms, embracing us all with Her grace and reminding us that the path to
Christ lies through humility, love, and obedience to His will.The Holy Fathers
emphasize the distinction in roles between men and women within the Church—not
in terms of inferiority, but in terms of ministry.
Saint Epiphanius of Cyprus (*Panarion*, 79) writes:
"Christ bestowed no priestly office upon women in the Church... rather,
other gifts were granted to them, for salvation and sanctification."
Saint John Chrysostom explains that the priesthood is
an imitation of Christ as High Priest; for this reason, it was entrusted only
to men.
Saint Gregory the Theologian speaks of the woman’s
unique calling to bear life and become a "chosen vessel" of grace,
without the need for the liturgical role of the priest.
The Sole
Female Presence in the Sanctuary:
In the Sanctuary, the only female figure depicted is
the Most Holy Theotokos. She who bore God Himself within Her womb is always
depicted in the Sanctuary—usually in the conch of the apse—in the iconographic
type known as the "Platytera ton Ouranon" (Wider than the Heavens).
Her presence is of decisive theological significance:
She represents the entire human race before God.
She demonstrates that women are not excluded but are
honored in the highest degree; for a woman became the "Bridge connecting
humanity to Heaven."
The Theotokos "embraces" all the faithful
with Her grace; that is why the Church requires no other female figure in the
iconography of the Sanctuary.
Why women are not ordained as priests:
Priesthood is neither a privilege nor a social office;
it is an imitation of Christ. The Lord became a man and entrusted the mystery
of the priesthood to male Apostles. The Church remains faithful to this fact
not because it undervalues women, but because it remains faithful to the
Incarnation and the Apostolic tradition.
Saint John of Damascus notes that "the Theotokos
transcends the priesthood, being the throne of the King of Glory". This
demonstrates that the calling of women is not lesser, but rather different and
equal in worth.
Through its Canons and the Church Fathers, the Church
upholds the order whereby women do not enter the Holy of Holies and do not
become priests. Yet, the presence of the Theotokos within the Holy of Holies
reveals that woman is not excluded; on the contrary, she is honored at the
highest point of the Divine economy.
The Theotokos—the Platytera—stands there always with
open arms, embracing us all with Her grace and reminding us that the path to
Christ lies through humility, love, and obedience to His will.
