Deaconess Study Guide
Editor’s Note: Part one of a two-part series examines the role of the deaconess in the New Testament and early church. Part two, to appear in September 2008, will examine the role of the deaconess in the Adventist Church. 1 What was the role of the deaconesses in the New Testament and in the church through history?
To understand this issue fully, we shall first turn to the New Testament for a study of the word deaconess and review the life and work of some of the deaconesses mentioned there. Then we shall briefly explore the role of the deaconesses in the early church from available historical records. The word in the New Testament The word deaconess is the feminine counterpart of the male deacon. Both words come from the Greek verb diakone (to serve, to assist, to minister).
In Matthew 8:15, Luke 10:40, and Acts 6:2, the authors used the verb diakone in connection with serving food and other aspects of ministry. For example, Jesus coming to minister or serve (Matt.
20:28); Paul’s trip “to Jerusalem to minister to the saints” with the offerings he collected in Europe (Rom. 15:25, NKJV); and the commendation of believers “ministering” to the saints (Heb. The noun diakonia also describes: the table ministry the apostles entrusted to the seven (Acts 6:1, 2); Paul’s God-given ministry of the gospel (Acts 20:24); and the spiritual gifts given to the saints to prepare them for ministry (Eph. The noun diakonos is used in several ways. It denotes one who waits on tables, as at the wedding feast at Cana (John 2:5). Jesus told that “ ‘whoever desires to become great among you shall be your servant diakonos’ ” (Mark 10:43, NKJV).
With Paul, the word takes on a specifically Christian sense. Paul is a diakonos of the new covenant (2 Cor. 3:6), of God (2 Cor. 6:4), and of the church (Col. In these texts, the meaning comes much closer to minister than to servant.
In Philippians 1:1 and 1 Timothy 3:8–13, diakonos identifies specific church officers. Theirs was evidently a spiritual occupation, for the requirements were spiritual, personal integrity, and blamelessness. The Greek, which usually distinguishes carefully between masculine and feminine forms of a noun, does not do so with diakonos.
The same word is used for male and female religious servers, both in pagan religions and in Christianity. When the article is used, the gender is visible: ho diakonos (masculine) and h diakonos (feminine). The feminine diakonissa appeared only in the early fourth century. Women deacons in the New Testament Phoebe. Paul, in Romans 16:1, 2, called Phoebe a diakonos of the church of Cenchraea.
Besides this brief statement, we know nothing about Phoebe, except that she was a benefactor of Paul and others, and that Paul commended her to the church in Rome. That she was a benefactor or patroness (prostatis) suggests a woman of wealth and position. In the first-century Mediterranean world, a patron or benefactor funded the construction of monuments or buildings, financed festivals or celebrations, and supported artists and writers. Of interest to this study, Paul recognized Phoebe as a diakonos, or minister, of the church at Cenchraea.
Only here is diakonos used in relation to a specific church, implying some kind of position in the church. Translation of the term diakonos in this passage has more to do with the translator than the meaning of the Greek word. The KJV has “servant”; the NIV has “servant,” with “deaconess” in the note; the NRSV says “deacon,” with “minister” in the note. Early church writers give their own interpretation of this passage. Origen (185–254) interprets Paul’s statement to teach “that there were women ordained in the church’s ministry.” 2 About Phoebe and the other women of Romans 16, John Chrysostom (c.
347–407) wrote: “You see that these were noble women, hindered in no way by their sex in the course of virtue; and this is as might be expected for in Christ Jesus there is neither male nor female.” 3 Theodoret (393–460) noted Phoebe as “a woman deacon, prominent and noble. She was so rich in good works performed as to have merited the praise of Paul.” 4 “The women likewise.” In 1 Timothy 3:2–7, Paul lists the characteristics of bishops or overseers. Verses 8–10 describe the spiritual traits required of diakonoi.
Verse 11 seems something of a digression: who are these “women”? The Greek word, which can be translated “women” or “wives,” has been variously translated as “women,” “women deacons,” or “their deacon’s wives.” The suggestion that the term refers to wives of deacons presents difficulties, for in the Greek there is no possessive. Whose wives were they? On the other hand, if one takes the context seriously, these women serve the church as do their male counterparts.
Deaconess Study Guide
Quite probably, these women were female deacons, as was Phoebe. In the late second century, Clement of Alexandria (155–220) indicated that this text presented evidence for the existence of diakonon gunaik n (“women deacons”).
John Chrysostom and Theodoret, writing in the fourth and fi fth centuries respectively, also understood these women to be female deacons. 5 Women deacons in the early church During the early centuries, women deacons and widows were recognized church leaders. We will examine evidence for the existence, tasks, and ordination of women in the diaconate 6 and then point to reasons for the demise of the female diaconate. The existence of deaconesses. Somewhere between A.D. 111 and 113, Pliny the Younger, governor of Bithynia, wrote to the Emperor Trajan asking how he should deal with Christians. In the letter, he tells of questioning two women, who were called ministrae, the Latin equivalent of diakonos.
Residential Deaconess Studies Deaconesses are called by congregations and into foreign missions, employed by hospitals, nursing homes and social service organizations. Through her theological training, skills and practical experience, a deaconess serves the church by sharing the Gospel of Jesus Christ through works of mercy, spiritual care and teaching the Christian faith.
The Master of Arts (M.A.), Spiritual Care Major with Deaconess Certification is the route to certification as a commissioned deaconess. The Residential Deaconess Program forms and equips students with the knowledge, attitudes and skills requisite for service within congregations and other institutions of the LCMS.
The campus community and curriculum provide opportunities for growth in personal and spiritual maturity and moral integrity; knowledge of the church’s religious heritage founded in biblical revelation, historical context and development; and insights into the confessions and doctrine as these serve diaconal ministry appropriate to the mission of the church in its contemporary setting. Residential deaconess students are advised by the Graduate School, yet they are under the supervision of Ministerial Formation and must apply to the and also to the Residential Deaconess Program.
They will fulfill the requirements of both the M.A., Spiritual Care Major and the Residential Deaconess Program, including Resident Field Education, internship and personal growth. Eligibility Admission to Deaconess Studies (M.A. With Major in Spiritual Care plus ministerial formation component leading to certification) ordinarily is contingent on the student’s membership in a congregation of The Lutheran Church—Missouri Synod or of a church body in fellowship with the Synod. An applicant is to have been involved actively as a communicant member in a Lutheran congregation for not less than two years prior to enrollment.
College Preparation Applicants to Deaconess Studies ordinarily must possess a bachelor’s degree from an accredited college or university, with a cumulative grade-point average of 3.0 or higher (on a 4.0 scale). The degree should represent a broad liberal arts background and should include courses in English composition, writing and speech. It also should include courses in the humanities, psychology, social sciences, natural sciences and religion. Applicants also may find it helpful to take at least one foreign language. For more information, review the and requirements. Master of Arts (M.A.), Spiritual Care Major EXEGETICAL THEOLOGY 9 hours EXE507 Interpreting and Communicating the Word 3 hours EXE721 Reading and Using the New Testament. 3 hours EXE731 Psalms for Spiritual Care 1.5 hours EXE7XX English-based Old Testatment course.
1.5 hours.EXE522 (Synoptic Gospels) and EXE525 (PaulineEpistles) can be taken in place of EXE721. Proficiency in biblical Greek required.EXE512 (Torah) or EXE515 (Prophets) can be taken in place of EXE7XX. Proficiency in biblical Hebrew required. PRACTICAL THEOLOGY 9 hours PRA711 Spiritual Care Foundations 3 hours PRA712 Spiritual Care of Women 3 hours PRA714 Spiritual Care & the Word 3 hours SYSTEMATIC THEOLOGY 12 hours SYS507 Introduction to Systematic Theology 3 hours SYS511 Creeds and Confessions 3 hours SYS512 Systematics I or SYS513 Church & World 3 hours SYS528 Theology of Ethics and Human Care 3 hours HISTORICAL THEOLOGY 3 hours HIS507 Introduction to Historical Theology 3 hours FREE ELECTIVES 9 hours Comprehensive Exam or Thesis Total credit hours M.A.
(Spiritual Care): 42 hours + Exam or Thesis M.A. With Deaconess Certification Master of Arts (Major: Spiritual Care) 42 hours + Exam or Thesis Personal and Diaconal Formation Labs (non-credit) 0 Residential Field Education (non-credit) 0 Internship & Internship Seminars 12 Total Credit Hours for M.A. And Certification 54 hours + Exam or Thesis.