Mr. Lightspeed, who states he is a member of the ROCOR, wants us to read a Protestant site (Bethel ministries) to prove his point that women should be silent in church and on Orthodox forums.
In terms of prophesying, both men and women prophesied under the inspiration of the Paraclete as was the case in Corinth. But women had to cover their head when prophesying, unlike men who had no need of a head covering (1 Corinthians 11 : 4 – 5). Although men and women were equal in God’s eyes, a man was a man and a woman should thus remain a woman. Each of the sexes had a specific function to fulfill in terms of God’s plan. Women had to wear a veil so as not to dishonour their head who is man. Furthermore, according to 1 Corinthians 14 : 1 - 40, Paul insists that order must be maintained during worship and that “the woman should keep silence in the churches; for they are not permitted to speak (lalein)” but rather “keep silence” (sigan), (vs. 34 – 35). If women wish to know anything they should ask their husbands at home. This probably arises due to the habit of women to ask questions of those who were functioning in the Gifts which resulted in worship being disturbed and disrupted. Timothy backs this up in Timothy 2 : 11, where he asserts “let a woman learn in silence with all submissiveness”. In both 1 Timothy 2 and 1 Corinthians 11, we see that male and female have distinct divinely appointed places in the order of Creation. This mode of thinking was very much in line with the Jewish mentality which according to Mosaic Law did not give great value to the witness of women in terms of religious issues.
In 1 Corinthians 1, 2 – 16, Paul refers to the appropriate behaviour in worship (Conzelmann 1975 : 182). God is the model of the sexes who are created in His image (Genesis 1 , 26-27). In Greek custom, women attended worship without a veil on the head and with short hair and men attended with long hair (Chrysostom, in Homily XXVI on 1 Corinthians). Paul according to Theodoret, Interpretation of 1 Corinthians 11 : 11-35, undoubtedly frowned on this as it was an affront to the order of creation.
As women were not allowed to teach or have authority over men they were unable to become an episkopos or presbyter who would instruct a community of believers( 1 Timothy 3 : 2 – 5). Just as the order of the Triune Godhead and their mutual relationship cannot be altered, so too cannot be altered the order of humanity and the mutual relationship of women and men in the order of creation which is restored in the Ekklesia (Voulgaris 1996 : 40). If male and female reverse their exclusive roles then they are also reversing their personal qualities and therefore also their mutual relationship. This is intolerable for Paul who recognizes the specific role and function of each of the sexes just as each of the members of the Triune Godhead have a specific role and function. On a human level, man “reflects what God is on the divine level” (Ibid. 40-42). The order of Creation goes back to God the Father (Ephesians 3 : 14 – 15) who is the source of all existence. Man’s ascendancy over women goes back to Creation where man was created first (1 Corinthians 11 :
. Furthermore, woman was created for man as a helper (Genesis 2 :18). Nonetheless, woman is of the same ousia (nature) as man as she originates from him just as by analogy, Jesus Christ and the Paraclete emanate from God the Father: “God the Father is Christ’s head as his generator and projector and is homoousios ; man is woman’s head because he, too, is her generator and projector and homoousios with her. The analogy is consequent and proper…”(Photius in Cramer, ed., CGP, Vol.V : 208).
A deaconess had far less to do in her role than her male counterpart and she was thus far less important than a male deacon although her pastoral care and administrative abilities were greatly valued by the communities in which they served. Despite this adherents were acutely aware that Jesus Christ did not authorize women to preach His Word with any apostolic authority. The Eastern Orthodox Church is thus faithful to the example set by Jesus concerning only male priesthood. It was the main task of the Apostles to preach the gospel, kerygma and didache : “in public and from house to house"”(Acts 20 : 18 -–1). Paul asked Timothy : “what you have heard from me before many witnesses entrust to faithful men who will be able to teach others also” (2 Timothy 2 :2). http://dlibrary.acu.edu.au/research/theology/ejournal/aejt_4/Nicolaides.htm