Deaconess - Pauline Text

Pauline Text

The earliest clear mention of a female deacon by Paul (58 AD) is in his Letter to the Romans 16:1 when he says: "I commend to you our sister Phoebe, who is the deacon of the church at Cenchreae." The original Greek says: οὖσαν διάκονον, ousan diakonon, being deacon of the church at Cenchreae. Many scholars agree that the phrase denotes 'an official title of a permanent ministry', documenting the existence of a female diaconate.

A reference to the qualifications required of these female deacons appears in what is probably a letter by one of Paul's disciples, the I Tim 3:8–13:

The women likewise must be serious, not slanderers, but temperate, faithful in all things ... for those who serve well as deacons gain a good standing for themselves and also great confidence in the faith in Christ Jesus. —New Revised Standard Version. Zondervan: Grand Rapids, MI, 1993

This verse about "the women" stands in the middle of a whole section also addressing the men. However, the words regarding "the women" do not seem to refer to the wives of male deacons, but to deacons who are women. The transition is natural in Greek, because the same word διακονοι covers both men and women. To indicate the women, the Greeks would say διάκονοι γυναῖκες . We find this expression in the church legislation of Justinian. This interpretation is also followed by the early Greek Fathers such as John Chrysostom and Theodore of Mopsuestia It is through this verse that the female leaders are reminded of their role in the diaconate and confirmed in their active participation in the offices of the church.

Several deaconesses are specifically commended who took part in the Jesus movement alongside himself. Two of these women are Priscilla and Phoebe of the church in Cenchreae. He describes both of these women as "helpers of many" and "servants of the church whose business in Rome warranted the support of all the saints" (Rom 16:1–2). When Paul mentions Phoebe, "our sister Phoebe ἀδελφήν which means (sister) of the church of Cenchreae", he adds "she has been a helper of many and of myself as well". In describing her role and his in the congregation, Paul uses the Greek verb meaning "to be at the head of, to rule, to direct". In addition, Paul also speaks of other female ministers such as Mary, Tryphaena, Typhosa and Persis whom he writes "worked hard in the Lord" and "workers in the Lord" (v. 12). The contribution of these women is described by the same verb, χοπιάω, used to describe "toil" and "labour" (Matthew 11.28; John 4.6). Moreover, Paul uses this verb to describe his own work for the Lord and other apostolic labours. In addition, Mary's labour described as "among you" or "for your benefit" (v. 6) suggest a recognized role of ministry within the church . The church at Philippi is another example of early female leadership where women both founded and controlled the church's ministry. In Paul’s letter to the Philippian church, he addresses the three female leaders, Euodia, Syntyche and a third, for which he uses the affectionate term, syzugē to mean "mate" (Phil. 4:1-3). Through the Pauline epistles it is clear that deaconesses and other women exercised important roles identified and recognized as central within the office of the church.