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When describing the qualities that the office-holders called "deacons" must possess, Paul wrote gunaikas hosautos, which is translated by some as "likewise the 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: ...
[2] [21] Justinian's legislation in the mid-6th century regarding clergy throughout his territories in the East and the West mentioned men and women as deacons in parallel. He also included women as deacons among those he regulated for service at the Great Church of Hagia Sophia, listing men and women as deacons together, and later specifying ...
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 ...
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]
Eusebius held the women as examples of the right living [8] and refers to them as “great lights” or “mighty luminaries” [9] People would travel long distances to consult them. [ 10 ] A later Greek Menaon , [ 11 ] an annual calendar equivalent to a Catholic missal , which preserves the memory of martyrs and saints , claims that two of ...
These women were helping to support them out of their own means. — Luke , 8:1-3 Joanna is also mentioned alongside Mary Magdalene and other women as those who first visited the tomb and found it to be empty, and it is to this group of women, including Joanna, that Jesus first appears and instructs to tell the disciples to meet him in Galilee ...
Spanning from the late first century to the sixth century, this period saw women actively involved in theological debates, social leadership within house churches, and spiritual practices such as preaching, prophesying, and martyrdom. [1] [2] Each entry provides the woman’s name, titles, roles, and region of activity.
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]