Woman and the Salvation of the World: A Christian Anthropology on the Charisms of Women

by Paul Evdokimov

In this daring and speculative work, Evdokimov challenges contemporary Christianity to face up to its androcentrism. The dominance of the male in both society and the Church, he asserts, is at the root of many of the evils that plague the modern world. Evdokimov sees the solution in a rediscovery of an authentic Christian anthropology, one that sees males and females as complementary, yet with distinct charisms and vocations.

Genres: Theology, Religion

285 pages, Paperback

First published January 1, 1983

About the author

Paul Nikolaevich Evdokimov (rus. Павел Николаевич Евдокимов) was a Russian and French theologian, writer, and professor of theology at St. Sergius Institute in Paris. He was an invited observer to the Second Vatican Council.

He was born in St. Petersburg, Russia on August 2, 1901, the son of an army officer who was assassinated by one of his soldiers in 1905. He was educated in a military school and served in the cavalry. He began theological studies just prior to the Bolshevik Revolution. Following the revolution, he and his family escaped from Crimea through Constantinople and settled in Paris circa 1923. Evdokimov continued his theological studies at St. Sergius Institute, studying with Fr. Sergius Bulgakov and Nikolai Berdyaev. He was among the founding members of the Russian Christian Student Movement.

He married Natasha Brunel in 1927, who died of cancer during the latter part of World War II. In 1942, he completed his doctorate in philosophy at Aix-en-Provence.

During the War, Evdokimov worked with the French Resistance. In 1954, he married Tomoko Sakai, a daughter of a Japanese Diplomat.

He reposed in Meudon, France, on September 16, 1970.

Reviews

[Laurin · Rating 3 out of 5]

This book was a fascinating Eastern Orthodox perspective on women. I appreciated the great value he places upon women, as having much to contribute to the body of Christ, by the nature of their unique feminine insights/gifts. I further enjoyed gaining more insight into biblical feminine/masculine imagery and archetypes (especially Mary and Eve). It does seem, particularly in many Protestant traditions, that the role of women, especially that of Mary, and the feminine imagery found throughout Scripture, has been minimized or glossed over, and churches suffer for that loss. He additionally had some good discussion on suffering, particularly finding freedom and joy through bearing one’s cross. Learning to say, “Let it be done” like Mary and then like Christ, is the essence of faith and the Christian life. This involves suffering, as one sacrifices himself or herself and his or her desires, but it is also the way we find ourselves and grow into Love, into Christ.
I gave this only three stars as I wish he had done more work with the biblical texts. Various parts in the book seemed rather speculative or rooted more in specifically Orthodox teaching/liturgy (for instance, identifying John the Baptist as the male Archetype). He also uses Freudian and Jungian psychology at various places. This is not necessarily bad, but because I do not have enough background in psychology, it makes his conclusions or thoughts based on their ideas more difficult for me to evaluate, particularly how it aligns with Scripture. I think the book would have been further helped by clearer distinctions and less effusive language.

[Kevin · Rating 5 out of 5]

Le grand écrivain et visionnaire Dostoïevsky disait que la solution spirituelle du destin russe est entre les mains des « starets ». Ceux-ci avaient voué un culte particulier à la Théotokos, et la Vierge a marqué s. Séraphin de Sarov de son propre signe de sophrosynè en disant « qu’il est de sa race ». C’est une catégorie de la sainteté qu’on peut définir, protection maternelle. La première qualité d’un starets — disait s. Séraphin — est l’amour maternel pour ceux qu’il dirige : « Sois pour les autres comme une mère. » Ce culte du maternel explique un fait d’une importance incalculable : l’intérêt tout spécial de ces guides spirituels envers les couvents féminins. Le célèbre starets d’Optina, Macaire, a le premier ouvert les portes de sa cellule aux femmes, véritable événement : les femmes étaient reçues auparavant dans un bâtiment hors du couvent ! Le starets Ambroise a fondé le couvent féminin de Chamordino (avec 1 000 religieuses) remarquable par ses activités de protection : orphelinat, asile pour les délinquants, hôpital, asile pour les femmes âgées et enfin école de formation féminine pour les jeunes filles. Dans la pensée d’Ambroise, ce couvent dans l’ensemble de ses activités, devait être une école de formation de la femme russe et ce projet est devenu sa plus intime préoccupation, à tel point que c’est chez ces religieuses qu’il est venu consciemment, sachant d’avance le moment de son départ, pour mourir. Tous les deux, le starets Ambroise et s. Séraphin de Sarov (couvent de Divéievo), vers la fin de leur vie se sont consacrés à la mission des couvents féminins. Les deux figures les plus frappantes du XIXe siècle et peut-être de toute l’histoire russe, se donnent à l’éducation spirituelle de la femme. Ce fait ne peut être aucunement fortuit : il témoigne de la clairvoyance la plus pénétrante de ces organes de l’Esprit-Saint et il concerne l’heure actuelle plus que tout autre.

(p.264)

[Evan Herberth · Rating 5 out of 5]

One of the best books I’ve ever read. Made reading anthropology enjoyable for this neophyte. Heavy focus on the ideas of Holy Fathers and also a heaping helping of Jungian concepts. This world is starving for a proper understanding of the proper place of the feminine and masculine powers; the world is headed towards its end for a lack of it. A shame this book is out of print.

[Lisa · Rating 4 out of 5]

Beautiful. So rich and life-giving. But it's also very dense - not one to read when you can't pay attention!

[Decaf Catholic · Rating 3 out of 5]

This is a very uneven book, but perhaps it is the translation, or I am just out of my depth. The half of the book, on Imagio Dei and Orthodox Antropology in general is great; actually coming to a conclusion in regards to the title is gone about in a very strange way in part two. I read part one quite quickly, and with pleasure, part two necessitated a month's break in the middle of reading.

I would recommend part one of this series (Sacrament of Love) instead.