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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: ...
Numbers, Joshua [71] [109] Tabitha (Acts 9:36) – from Joppa, Tabitha was always doing good and helping the poor. AKA 'Dorcas' Tryphena and Tryphosa are Christian women mentioned in Romans 16:12 of the Bible ("Salute Tryphena and Tryphosa, who labour in the Lord." KJV)
Jesus held women personally responsible for their own behavior as seen in his dealings with the woman at the well (John 4:16–18), the woman taken in adultery (John 8:10–11), and the sinful woman who anointed his feet (Luke 7:44–50 and the other three gospels). Jesus dealt with each as having the personal freedom and enough self ...
Phoebe is the only woman to be named "deacon". [12] Phoebe was especially influential in the early Church, seen in Jerusalem from the 4th century inscription: "Here lies the slave and bride of Christ, Sophia, deacon, the second Phoebe, who fell asleep in Christ." [13] Women flourished in the diaconate between the 2nd and 6th centuries. The ...
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.
References are made within the earliest Christian communities to the role of women in positions of church leadership. Paul's letter to the Romans, written in the first century, commends Phoebe who is described as "deaconess of the church at Cenchreae" that she be received "in the Lord as befits the saints, and help her in whatever she may require from you, for she has been a helper of many and ...
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Junia or Junias (Biblical Greek: Ἰουνία / Ἰουνίας, Iounia / Iounias) was a Christian in the first century known from Paul the Apostle's letter to the Romans.. There has been dispute surrounding both Junia's gender and apostolic status, although she has been viewed as female through most of Christian history as well as by the majority of scholars.