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The "likewise" could indicate that female deacons are to live according to the same standards as male deacons (see also the Apostle Paul's use of the term "likewise" in Romans 1:27, 1 Cor. 7:3,4,22, and Titus 2:3,6). [11] [12] The predominant view holds that this verse refers not to female deacons, but instead to the wives of deacons. See, for ...
After the 4th century the role of women as deacons changed somewhat in the West. It appeared that the amount of involvement with the community and the focus on individual spirituality [28] did not allow any deacon who was a woman to define her own office.
The Greek word diakónissa (διακόνισσα), meaning deaconess, is not found in the Bible. However, one woman, Phoebe, is mentioned at Romans 16:1–2 [8] as a deacon or deaconess (διάκονος, diákonos) of the church in Cenchreae.
Women ceased to function as deacons in the West in the 13th century. [61] In the past century, K. K. Fitzgerald, Phyllis Zagano, and Gary Macy have argued for the sacramental ordination of women as deacons. Jean Daniélou wrote in favor of the ordained female diaconate in a 1960 article in La Maison-Dieu. [62]
Paul attaches to her three titles: diakonos meaning a deacon (lit. "servant"), sister, and prostatis meaning "a woman in a supportive role, patron, benefactor". [11] There is no difference when the title of deacon is used for Phoebe and Timothy. Diakonos (Gk.) is grammatically a masculine word, the same word that Paul uses in regards to his own ...
Christian women of the early church Name, also known as, location, year Image Description and legacy Two slave women deacons. ministers, deaconesses, maid-servants Bithynia. Pliny's letter c112 The governor, Pliny the Younger, wrote a letter to Emperor Trajan; one of the earliest documents showing persecution of the church by Roman authorities ...
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The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity. New York: Columbia University Press, 1998. Coon, Lynda. "God's Holy Harlots: The Redemptive Lives of Pelagia of Antioch and Mary of Egypt". In Sacred Fictions: Holy Women and Hagiography in Late Antiquity. Philadelphia: University of Pennsylvania Press, 1997.