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However, the words regarding "the women" may refer to the wives of male deacons, or to deacons who are women. The transition from deacons generally to female deacons in particular may make sense linguistically, because the same word διακονοι covers both men and women.
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 ...
The first column lists the woman's name, her "also known as", location and year. Also known as means her position, titles or status. Some were referred to during their life as deacons, presbyters, ministers, martyrs, Empress or Augusta. Later they may have been called church patrons, teachers, leaders, church mothers, Desert Mothers, martyrs or ...
Name in Hebrew reads שלומית (Shlomit) and is derived from Shalom שלום, meaning "peace". Matthew, Mark [173] [174] Salome #2 – a follower of Jesus present at his crucifixion as well as the empty tomb. Mark [175] Samaritan woman at the well, or Photine is a well known figure from the Gospel of John; Sapphira – Acts [176]
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]
The global Catholic Church is split on whether to allow women to serve as deacons, a Vatican document showed on Tuesday, just weeks after Pope Francis ruled out any opening on the issue. Giving ...
"The need for women deacons is present in the life of the ministry of the Church. Women already serve in diaconal positions in the parish; visiting the homebound and hospitalized, catechizing the youth, aiding the poor with programs that provide food and clothing, caring for the church building and arranging for liturgies."
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.