Ecclesiastical Policy of the United Roman-Ruthenian Church on the Ordination of Women   from the Office of His Apostolic Highness the Prince-Bishop of Rome-Ruthenia 25 March 2025 Read also about the Canonical Status of the Church. Read also about the Temporal Rights of the Church. Read also about Healing the Wounds of Division: Orthodox Old Catholicism. Statement on the Sacred Continuity of Rome, Holy Russia, and the Mission of the United Roman-Ruthenian Church Preamble      In accordance with the Holy Scriptures, the Apostolic Tradition, and the unbroken teaching of the Orthodox Church, this policy formally affirms that the sacrament of Holy Orders—comprising the minor orders of Porter, Lector, Exorcist, and Acolyte, as well as the state of Tonsured Cleric, and the orders of the sub-diaconate, diaconate, presbyterate (priesthood), and episcopacy—is reserved to men alone, in faithfulness to the example and command of our Lord Jesus Christ and His Holy Apostles. 1. Scriptural and Apostolic Foundation      The Holy Scriptures reveal that Christ Himself, while welcoming both men and women as disciples, ordained only men as His Apostles (Mark 3:13-19; Luke 6:12-16). This practice was continued by the Apostles, who ordained only men as bishops, priests, and deacons (1 Timothy 3:1-13; Titus 1:5-9). The teachings of St. Paul explicitly reinforce this divine order (1 Corinthians 14:33-38; 1 Timothy 2:12-14).      As the Church is bound to uphold the model given by Christ and His Apostles, any deviation from this practice constitutes a break with Apostolic Tradition. 2. Theological and Ecclesiological Principles      The priesthood is not a human institution subject to cultural or ideological modification but a divine reality established by Christ. The ordained minister stands in persona Christi ("in the person of Christ"), particularly in the Eucharistic offering, where Christ the Bridegroom unites Himself with His Bride, the Church (Ephesians 5:23-32). Because Christ’s maleness is an essential aspect of His Incarnation and His role as the New Adam (Romans 5:14), the priesthood must reflect this divine pattern. 3. Historical and Canonical Continuity      From the earliest centuries, the Church has upheld the exclusively male priesthood. The presence of female deaconesses in history does not constitute an exception, as they were not part of the ordained hierarchy but served in valued and honorable roles of pastoral assistance, particularly in the baptism of women. The Canons of the Church, including the declarations of the Ecumenical Councils, do not recognize the possibility of female priests, bishops, or other clergy.      The universal witness of authentic Apostolic, Orthodox, and Catholic Christianity, both in the Eastern and Western traditions, has consistently rejected the ordination of women. Neither modern attempts at such practices nor any instances in earlier times consistute a valid exception or a legitimate precedent. Any attempt to introduce such an innovation is contrary to the faith once delivered to the saints (Jude 3). 4. Ecclesiastical Directives      No woman may be admitted to the sacrament of Holy Orders in any capacity.      Any bishop who knowingly ordains a woman to the diaconate, presbyterate, or episcopacy, to any of the minor holy orders, or to the state of tonsured cleric commits an act of grave disobedience against the Apostolic Tradition and places himself outside the communion of the Church.      Any clergy of the United Roman-Ruthenian Church who participate in or recognize the ordination of a woman to Holy Orders shall be subject to canonical discipline as provided in the Code of Canon Law.      The faithful are to be instructed on the theological and historical foundations of the male priesthood to prevent confusion or doctrinal deviation. 5. Affirmation of the Honorable Role of Women in the Church and Christian Society      The Church affirms the dignity and essential role of women in the life of the Christian community. Women are called to holiness, theological scholarship, monasticism, catechesis, and various ministries essential to the Church’s mission. Indeed, women may hold even high lay office within the Pontifical Court and other institutions as provided within the United Roman-Ruthenian Church and the Pontifical Imperial State of Rome-Ruthenia. However, the priesthood is not a question of personal ability or worthiness but of divine order and apostolic fidelity. Thus, women are encouraged to fulfill their vital roles in accordance with Orthodox Tradition, including service in charitable works, theological education, iconography, liturgical chanting, and spiritual formation.      The United Roman-Ruthenian Church firmly upholds the dignity, sanctity, and essential contributions of women in the life of the Church and Christian society. From the earliest days of the Church, women have played a central role in the spread of the Gospel, the nurturing of Christian communities, and the witness of faith through martyrdom, monasticism, and charitable works. A. The Example of the Theotokos and Female Saints The Most Holy Theotokos (Bogamater), the Ever-Virgin Mary, holds the highest place among the saints, being honored as the Mother of God and the model of perfect obedience, humility, and devotion. Likewise, the Church venerates countless female saints—martyrs, confessors, ascetics, and teachers—who have profoundly shaped the Christian faith, including St. Mary Magdalene Equal-to-the-Apostles; St. Olga Equal-to-the-Apostles; St. Catherine of Alexandria; St. Macrina the Elder; St. Helena of Constantinople; St. Olympia the Deaconess; and St. Elizabeth of Hungary; among many others. B. The Ministry and Service of Women in the Church      While Holy Orders are reserved for men, women have always exercised vital ministries within the Church, including: Monastic Life and Theological Scholarship –Traditional convents remain centers of prayer, education, and spiritual guidance. Liturgical and Musical Contributions – Women have served as chanters, iconographers, and contributors to the beauty of Orthodox worship. These include St. Kassia, St. Macrina, and St. Theodora the Empress, among others. Catechesis and Teaching – Women have taught the faith to children, new believers, and even clergy, as exemplified by St. Theodora the Empress’s defense of Orthodoxy. Philanthropy and Charitable Works – Women have historically led efforts in caring for the sick, the poor, and the suffering, continuing the work of Christ’s love in the world. C. The Christian Vision of Womanhood in Society      Apostolic, Orthodox, and Catholic Christianity upholds the God-given dignity of women in the family, the Church, and society. Women are called to holiness, virtue, and leadership in ways that reflect their unique gifts and vocations. The Church stands against any devaluation of women, whether through exploitation, secular materialism, or ideological distortions that separate identity from divine purpose.      As co-heirs with men in Christ (Galatians 3:28), women share fully in the grace of salvation, the call to holiness, and the inheritance of the Kingdom. Their role, though distinct from the ordained priesthood, is essential and irreplaceable in the divine economy of the Church. Conclusion      In faithfulness to the unbroken Tradition of the One, Holy, Apostolic, Orthodox, and Catholic Church, this policy reaffirms that the ordination of women is not, and cannot be, an authentic expression of Apostolic ecclesiology. The Church does not possess the authority to change what Christ has established. Any attempt to do so constitutes a rupture with Apostolic Tradition and an innovation foreign to Orthodox and Catholic Christianity. This policy shall be upheld in all jurisdictions under the authority of the Holy Apostolic See.      Given at the Holy Apostolic See in the House of Saints Peter, Andrew, Stephen, and Mark, this 25th Day of March, A.D. 2025, on the Feast of the Annunciation.

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