Letter to Archbishop Christodoulos

Your Beatitude,

I would like to warmly thank you for your wishes on the occasion of my election as the president of the Committee on Women’s Rights and Gender Equality of the European Parliament. Indeed, from this position, I will have the opportunity to fight more effectively, beyond Europe, for women’s rights and the creation of a just society where both genders have equal rights and obligations. In achieving this goal, I look forward to your support, aware of the significant social and spiritual role of the Orthodox Greek Church.

As I mentioned in the note I handed to you during our meeting on February ¹⁵, 1999, I believe that a dialogue should be opened in Greece on critical issues concerning the recognition of women’s rights in all areas, as well as religious freedoms, and that the Church should participate in this dialogue.

As you know, the recognition of women’s human rights is a very recent and painful history. The emergence of half of humanity from marginalization and centuries of obscurity, along with women’s participation in public life, education, and economic activities, constitutes what sociologists call the greatest peaceful social revolution in human history. I would say in the history of Western societies, as in many parts of the world, women still lack basic freedoms and human rights. This year, Greece celebrates 50 years of women’s political rights, since it was only in 1952 that women were recognized as citizens of our country. This anniversary presents a good opportunity for assessing the situation.

Certainly, the greatest victory achieved by women over the past 50 years has been in education and their participation at all levels of schooling, breaking a centuries-old “tradition” of exclusion. The official statistics are impressive: during the academic year 1999-2000, out of a total of 22,784 university graduates, 13,953 were women, representing 61.2%. At the University of Athens, the percentage of female graduates reaches 72.7% of the total, at Aristotle University of Thessaloniki it is 58.6%, and at Panteion University it is 67.4%. In terms of employment, despite ongoing discrimination, there has been significant progress, with an increasing number of women participating in all professional and scientific fields. In the judiciary, 75% of new entrants are women.

Your Beatitude,

In light of these developments and the progress achieved in the recognition of the social, economic, political, and individual rights of women, as well as the general recognition of human rights and the protection of human dignity, I believe it would be beneficial and useful for our Church itself to reconsider its stance on issues that do not concern doctrine or theology, but decisions made under completely different socioeconomic and cultural conditions, such as:

1. Exclusion of women from Mount Athos.

As you know, at the initiative of the media and prompted by a paragraph of an opinion that I drafted on behalf of the European Parliament regarding the non-exclusion of women from “certain geographical areas of the planet,” a dialogue about a forbidden topic, such as the “forbidden” status of Mount Athos, was opened a few months ago. Despite the fierce attack I received mainly from ecclesiastical circles, I still believe that the decision to exclude women from a geographical area of 400 square kilometers and not only from the monasteries—a decision made during a dark period in the history of humanity in 1045 AD—reflects the social reality and cultural data of that time and has nothing to do with Christian faith and teaching. The unity of humanity and the non-discrimination based on gender is analyzed with remarkable depth by theologian Mrs. Evanthia Adamtsiloglou in her book “There is neither Male nor Female…”.

Of course, the request for the lifting of the “forbidden” status for women, that is, the non-discrimination of individuals based on gender, in no way signifies a desire to turn Mount Athos into a tourist resort or to disrupt monastic life. It simply means recognizing the right of women to access our cultural heritage on certain days and hours determined by the community of Mount Athos. It also means recognition by the Church of the fundamental rights of half of humanity.

2. The priesthood of women.

The exclusion of women from clerical positions is also linked to the cultural reality of the past and the patriarchal structure of society. The Orthodox Church should open a dialogue regarding the entry of women into the priesthood, as has already been successfully implemented in other Christian churches. In my opinion, women can be a very serious force for renewal and empowerment of ecclesiastical and spiritual life. My colleague, the very active MEP Ms. Ule Sandbeck, is also a priest of the Church of Denmark.

The exclusion of Orthodox women even from church councils and the right to chant, I believe, does not benefit the church in any way. On the contrary, it creates feelings of bitterness in women who wish to contribute. During a visit by a group of women who serve the church in Brussels, I had the opportunity and pleasure to meet highly esteemed women (theologians, writers, directors of institutions, publishers, etc.) who could offer a lot to the Greek Church from positions of influence and decision-making.

3. Abolition of Metaxas laws 1363/38 and 1672/39

I believe that the Church is strong enough to take the initiative in promoting the processes for the abolition of the anachronistic Metaxas laws on proselytism, which divide Greek society and conflict with both modern views on religious freedom and the constitutionally guaranteed freedom of religion, as well as the European Convention on Human Rights. The criminal disgrace of individuals and groups based on the exercise of their religious duties, despite often resulting in the acquittal and exoneration of the accused, ultimately tarnishes the image of Greece and the Church in the international arena, particularly with European organizations such as the European Court of Human Rights, which is frequently approached by those being persecuted.

Beyond this, as noted in the Report of the National Commission for Human Rights, the law’s reference to the “lack of understanding,” “inexperience,” and “spiritual weakness” of the victims of proselytism dates back to conditions of a different era and undermines the spiritual level of the average Greek citizen. It is worth noting that no member country of the European Union has legislation prohibiting proselytism.

4. Establishment of temples and prayer houses

The Metaxas legislation on the establishment of temples and prayer houses (a.n. 1363/38) allows for significant interventions by administrative and ecclesiastical authorities and violations of religious freedom, as guaranteed by the European Convention on Human Rights, which excludes any judgment by the state regarding the legitimacy of religious beliefs or their modes of expression. As noted by the Ombudsman in a relevant report, “even in cases where those referred are declared innocent, the criminal process itself constitutes an irreparable disgrace and places the exercise of religious worship under the constant threat of judicial involvement and harassment, violating the constitutional requirement (Article 13, paragraph 2) regarding ‘unimpeded’ practice.” The Ombudsman emphasizes that religious worship, precisely because it enjoys special guarantees, cannot be treated on an equal footing with any other activity that is subject to a licensing regime by law.

The fact that Athens, with 200,000 Muslims, is the only capital of a European Union member state that does not have a Muslim mosque, and the persecution of Ms. Chara Kalomoiri on the charge that she sought to establish a Buddhist temple without the relevant permit (which she categorically denies), have been strongly criticized by the international press. If the Church of Greece is interested in participating in the dialogue about the future of Europe, it would be useful to know exactly what the European acquis is in the field of human rights, multiculturalism, and religious freedoms.

5. Cremation of the Dead

The issue has often been raised in public dialogue and has encountered the Church’s refusal. However, based on international experience, its voluntary implementation should receive the consent of the Holy Synod.

Your Beatitude,

I hope I haven’t upset you with what I mentioned above. I felt it was my duty to present my views to the religious leader of my country on issues that concern our society, just as I did two years ago, believing that open and democratic dialogue is the best way to approach opinions and address any problems.

With respect,

Anna Karamanou