Taking all the information above into account, we can clearly see how historically unique the “ordination” in Africa really was. Deaconesses did not serve at the altar in the Divine Liturgy. Angelic is younger than allowed for in the relevant canons for a deaconess, and is also married when she should be single. But the truth is, Angelic was not actually “ordained” as a deaconess. The use of that term is a bait and switch. Angelic was ordained as a female Orthodox deacon. Which is why, after her “ordination”, she wore male vestments and performed the same liturgical duties as any male deacon.

This “ordination” is not a “revival” of an ancient ministry. Rather, this “ordination” is a full-blown modernist, ecclesiastical revolution conducted in plain sight. Every honest observer, whether for or against female ordination, acknowledges this fact.

If Alexandria is allowed to remain an Orthodox Church in good standing, then observers can plausibly argue that the Orthodox Church now ordains women to major orders of the priesthood. The post below is from Aristomenis Papadimitriou, the Greek Orthodox Archdiocese Director of Archives & Research who also lists “Scholarship & Teaching at Fordham University” in his X bio. He is a big supporter of what happened, and is very honest in recognizing its importance. https://orthodoxreflections.com/the-way-to-schism-part-1-ordination-of-a-female-orthodox-deacon/