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Encyclopedia > Deaconess

Deaconess (and also deacon) comes from a Greek word diakonos (διακονος). This Greek word means a servant or helper and occurs frequently in the Christian New Testament of the Bible and is sometimes applied to Christ himself. Deacon is a role in the Christian Church which is generally associated with service of some kind, but which varies among theological and denominational traditions. ... Christians believe that Jesus is the mediator of the New Covenant (see Hebrews 8:6). ... John 21:1 Jesus Appears to His Disciples--Alessandro Mantovani: the Vatican, Rome. ... This Gutenberg Bible is displayed by the United States Library of Congress. ... Christ is the English translation of the Greek word (Christós), which literally means The Anointed One. ...

Contents

INTRODUCTION

Deaconesses trace their roots to Biblical times throughout the 13th century.Moreover, evidence for these ordained female deacons in the early Christian period, at least in portions of the Eastern Church, is “clear and unambiguous.”[1] Furthermore, that deaconesses continued to exist from the early through the middle Byzantine periods, at least in Constantinople and Jerusalem is also “indisputable.” [2] The female diaconate in the Byzantine Church of the early and middle Byzantine periods was recognized not only as part of the clergy, but as one of the major orders of clergy.[3] This is not to say that deaconesses existed throughout Europe.


HISTORY

Evidence from the early 2nd century, within a letter from Pliny of Bithynia to the emperor Trajan, attests to the role of the deaconesses. Pliny refers to “two maid-servants” as deaconesses whom he tortures to find out more about the Christians.[4] This reinforces the existence the office of the deaconesses in parts of the eastern Roman Empire. In addition, within the Didascalia of the Apostles, further mention of the female deacons is found.[5] Within the book, there are claims that Mary Magdalene was indeed a deaconess who also served Jesus Christ. The word diakonein translated as to minister, is used in the New Testament to describe Mary Magdalene, Joanna, the wife of Herod’s steward, Susanna and others that provided for Jesus, as a service group .[6] However, it is more commonly believed that the institution of the deaconesses began in the 3rd century around the time the Didascalia was actually written . It is the first document that specifically discusses the role of the deacons and the deaconesses in the 3rd century, in the region of Syria. In it the author asks the bishop to take the deacons and deaconesses as “workers for justice”, denoting their prominent place in the church hierarchy.[7] The office gradually developed, and was recognized by the Church and during this time period, the church ordained women deacons along with male deacons whom both acted in various leadership roles, including bishop, elder and deacon.[8] Later in the fourth century, the deaconesses were mentioned in the Council of Nicea in 325 which implies their clerical, ordained status.[9] Olympias, one of the closest friends and supporters of the archbishop of Constantinople, John Chrysostom, was known as a wealthy and influential deaconess during the 5th century.[10] Even Justinian's legislation regarding clergy at the great imperial churches of Hagia Sophia and Blachernae in the mid-sixth century included female deacons.[11] He also included female deacons among the clergy whose numbers he regulated for the Great Church of Hagia Sophia, listing male and female deacons together, and later specifying one hundred male and forty female deacons.[12] Furthermore, from the luminal period of the eighth century, the Barberini Codex, containing a liturgical manual, provides an ordination rite for a female deacon which is virtually identical to the male deacons' rite. The deaconesses continued to exist after the middle Byzantine period predominantly in the capital city as well as many monastic communities.[13] Furthermore, evidence of their continuing liturgical and pastoral roles is provided, respectively, by Constantine Porphyrogenitus' 10th century manual of ceremonies, which refers to a special area for deaconesses in the Hagia Sophia.[14] The penitent Mary Magdalen, a much reproduced composition by Titian. ... Wikipedia does not yet have an article with this exact name. ... This article includes a list of works cited but its sources remain unclear because it lacks in-text citations. ... A page of the Libellus illustrating the tlahçolteoçacatl, tlayapaloni, axocotl and chicomacatl plants, used to make a remedy for lÄ™sum & male tractatum corpus, injured and badly treated body The Libellus de Medicinalibus Indorum Herbis (Latin for Little Book of the Medicinal Herbs of the Indians) is an...


PAULINE TEXT

Although the Apostle Paul is sometimes described as an early misogynist, it is through him that some of the most prominent evidence of the leadership roles and importance of the deaconesses are found. The first clear mention is in the salutation of Paul’s Epistle to the Philippians .[15] Later, Paul reveals the actually qualifications of these ordained females (I Tim 3:8-13). A 19th century picture of Paul of Tarsus Paul of Tarsus (originally Saul of Tarsus) or Saint Paul the Apostle (fl. ... Philippians redirects here. ...

The women likewise must be serious, not slanderers, but temperate, faithful in all things…for those who serve well as deacons gain a good standing for themselves and also great confidence in the faith in Christ Jesus. This article is about the figure known by both Jesus of Nazareth and Jesus Christ. For other usages, see Jesus (disambiguation). ...

[16]


It is through this verse, where the female leaders are reminded of their role in the [[diaconate], which confirms their active participation in the office of the church.Also, in Pauline texts, several deaconesses are commended who took part in the Jesus movement along side himself. Two of these women are Priscilla of Rome and Phoebe of the church in Cenchreae. He describes both of these women as ‘helpers of many’ and ‘servants of the church whose business in Rome warranted the support of all the saints’ (Rom 16:1-2) .[17] He continues to describe Phoebe, “our sister Phoebe a diakonos of the church of Cenchreae”, and then adds, “she has been a helper of many and of myself as well”.[18] Paul even describes her role in the congregation, a long with his own, using the Greek verb meaning ‘to be at the head of, to rule, to direct’, in two Pauline passages .[19] In addition, Paul also speaks of other female deacons such as Mary, Tryphaena, Typhosa and Persis whom he writes ‘worked hard in the Lord’ (v. 12) and ‘workers in the Lord’ (v. 12). The contribution of these women is described by the same verb, χοπίάω, used to describe ‘toil’ and ‘labour’ (Mt. 11.28; Jn 4.6). Moreover, Paul uses this verb to describe his own work for the Lord and other apostolic labours. In addition, Mary’s labour described as ‘among you’ or ‘for your benefit’ (v. 6) suggest a recognized role of ministry within the church .[20] The church at Philippi is another example of early female leadership where the women both founded and controlled the church’s ministry. In Paul’s letter to the Philippian church, he addresses the three female leaders, Euodia, Syntyche and a third, for which he uses the affectionate term, syzugē to mean “mate”.(Phil. 4:1-3).[21] Through Pauline text it is clear that the deaconesses exercised important roles that were identified and recognized by Paul as central within the office of the church. It appears in Paul's letters that there is no gender-specific working in the churches, as well, Paul identified women who labour in spreading the gospel are of equal rank to himself and was familiar with submitting to women whom Paul made clear in his letters had governing functions in the churches. [22] // Phoebe or Phebe may refer to: Phoebe, the third Halliwelll sister in Charmed. ...


WOMEN AS DEACONESSES

There were two types of monastic women who were typically ordained to the diaconate in the early and middle Byzantine period, abbesses and nuns with liturgical functions, as well as the wives of men who were being raised to the episcopacy.[23] There was a strong association of deaconess with abbess starting in the late fourth century or early fifth century in the East, and occurred in the medieval period in the Latin as well as the Byzantine Church.[24] Principally, these women lived in the eastern part of the Roman Empire, where the office of deaconesses was most often found.[25] There is literary evidence of a female diaconate particularly in Constantinople, and archaeological evidence of deaconesses in a number of other areas in the Empire, particularly Asia Minor.[26] One example of a deaconess from Constantinople during the post-Constantine period was Olympias; a well educated women whom after being widowed devoted her life to the church and was ordained a deaconess. She supported the church with gifts of land, money and her wealth which was typical during this period. [27] Macrina born in 330, the eldest sister of Basil and Gregory of Nussa, was also a well known deaconess who founded her own monastic community.[28] Melania born in Rome in 383, also founded monastic communities of her own and provided hospices for pilgrims. [29] Deaconesses, alike these women were wealthy supporters of the church whom in many cases founded their own religious communities that welcomed virgins, widows and deaconesses. Monasticism (from Greek: monachos—a solitary person) is the religious practice of renouncing all worldly pursuits in order to fully devote ones life to spiritual work. ... The Middle Ages formed the middle period in a traditional schematic division of European history into three ages: the classical civilization of Antiquity, the Middle Ages, and modern times. ... Motto: Senatus Populusque Romanus (SPQR) The Roman Empire at its greatest extent, c. ... Map of Constantinople. ... Map of Constantinople. ...


WIDOWS

Deaconesses are often mistaken as being widows or wives of deacons in many instances; it is sometimes believed that they might have come out of the order of widows just as other minor offices developed about the same time from the diaconate in response to the needs of growing churches.[30] Widows, however, were elderly women of the congregation in need of economic help and social support due to their situation, mentioned in the first Acts 6:1 and 9:39-41 and 1 Timothy 5.The widows had no specific duties compared to that of the deaconesses. In the Apostolic Constitutions deaconesses were recognized as having power over the widows in the church, as the widows were cautioned to obey “deaconesses with piety, reverence and fear.” [31] However, in the first four centuries of the church, widows were recognized members of the church who shared some similar functions as the deaconesses; yet they did not share the same responsibilities or importance. A 4th century collection, in 8 books, of independent, though closely related, treatises on Christian discipline, worship, and doctrine, intended to serve as a manual of guidance for the clergy, and to some extent for the laity. ...


ROLE AS DEACONESS

The deaconesses had both liturgical and pastoral functions within the church. [32] These women also ministered to other women in a variety of ways, including instructing catechumens, assisting with women’s baptisms and welcoming women into the church services. They also mediated between members of the church, and they cared for the physical, emotional and spiritual needs of the imprisoned and the persecuted.[33] They were sent to women who were housebound due to illness or childbirth. They performed the important sacramental duty of conducting the physical anointing and baptism of nude women. Ordination to the diaconate was also appropriate for those responsible for the women’s choir, a liturgical duty and evidence in vita of St. Macrina shows that Lampadia was responsible for the women's choir. They were also presider's of the Eucharist. [34]


ART

Christian art forms from the reflects the leadership roles of deaconesses including administering the Lord’s Supper, teaching, baptizing, caring for the physical needs of the congregation and leading the public in prayers.[35] Women were illustrated in early Christian art in various ministerial roles; however, traces of the female leaders in the art was later covered up to depict men. The fresco in the Catacombs of Priscilla is one example of the conspiracy to cover up women’s involvement in the Eucharist.[36] Another example involves the chapel of St. Zeno in the Church of St. Praxida in Rome. An inscription denoting a woman in the mosaic as, “Episcopa Theodora” was changed by dropping the feminine –ra ending, thereby transforming into a masculine name. Because episcopa is the feminine form of the Greek word for bishop or overseer, the inscription suggests that Theodora was a woman bishop; however these memorials to great holy women were hidden or destroyed to further glorify the role of Christian men. [37] For other uses, see Eucharist (disambiguation). ...


DISAPPEARANCE

After the 4th century the role of the deaconesses changed drastically, as they were no longer needed to baptize women as enfant baptism was introduced. It appeared as well that the amount of involvement with the community and the focus on individual spirituality [38] did not allow the deaconess to define her own office. Social attitudes predominantly promoted patriarchy during the 4th and 5th centuries when councils (such as the council of Nicea) were taking place in toder to restructure the Christian church after the prosecutions. [39]Also, with Christianity then being recognized as the state religion, the leadership roles of women within the church involving financial, legal and administration duties were less likely.[40] Also, during the rule of Constantine, as Christianity became more organized; leadership roles for women seemed to decrease as they became subordinate to males.[41] And during the fifth and sixth centuries, in the western part of the Empire the role of deaconesses became less favourable. The Councils of Orange in 441 and of Orleans in 533 directly targeted the role of the deaconesses in the church and forbid their ordination. In other areas, by at least the ninth or tenth century, it appears that only nuns were ordained as female deacons. However, while the evidence for female diaconal ordination itself is less conclusive for the ninth through early twelfth centuries than for earlier eras, there is enough to assume that the female diaconate probably continued to exist as an ordained order in Constantinople and Jerusalem for most if not all of this period.[42] In the Byzantine Church, the female diaconate decline began sometime during the iconoclastic period and the eventual vanishing of the ordained order in the twelfth century. However, it is probable it was caused by the introduction into the Byzantine Church, in the late seventh century of severe liturgical restrictions on menstruating women.[43]


RESTRICTION IN THE DIACONATE

By the eleventh century, if not earlier, the Byzantine Church had developed a theology of women's ritual impurity associated with menstruation and childbirth. Also, the dichotomy between Alexandrian and Antiochian attitudes toward menstruation and other bodily functions may have restricted the leadership roles of these women.[44] Dionysius and his later successor, Timothy, had similarly restriction on menstruating women receiving the Eucharist or even entering the church.[45] Thus, “the impurity of their menstrual periods dictated their separation from the divine and holy sanctuary".[46] By the end of the medieval period the role of the deacons decreased into mere preparation for priesthood, with only liturgical roles. [47] In the 12th and 13th century deaconesses appear to have completely disappeared in Europe and by the eleventh century in the eastern Mediterranean.[48] Alexandrian is either: Alexandria Alexandrian text-type This is a disambiguation page — a navigational aid which lists other pages that might otherwise share the same title. ... For other uses, see Eucharist (disambiguation). ... The Mediterranean Sea is an intercontinental sea positioned between Europe to the north, Africa to the south and Asia to the east, covering an approximate area of 2. ...


References

  1. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  2. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  3. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  4. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 29.
  5. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 41.
  6. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 22.
  7. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 41.
  8. ^ Grenz, Stanley J., Women in the Church, Illinois: InterVarsity Press, 1995, p 39
  9. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  10. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  11. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  12. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  13. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  14. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  15. ^ Jewette, Paul K., The Ordination of Women, Michigan: William B. Eerdmans Publishing Co., 1980. p 72
  16. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 25
  17. ^ Jewette, Paul K., The Ordination of Women, Michigan: William B. Eerdmans Publishing Co.,1980, p 70
  18. ^ France, R.T., Women in the Church’s Ministry, Michigan: William B. Eerdmans Publishing Co., 1997, p 25
  19. ^ France, R.T., Women in the Church’s Ministry, Michigan: William B. Eerdmans Publishing Co., 1997, p 88
  20. ^ France, R.T., Women in the Church’s Ministry, Michigan: William B. Eerdmans Publishing Co., 1997, p 85
  21. ^ Torjesen, Karen Jo, When Women were Priests, San Francisco: Harper, 1993, p 16.
  22. ^ Schottroff, Luise, Let The Oppressed Go Free: Feminist Perspectives on the New Testament, Westminster: John Knox P,1993, p 36.
  23. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  24. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  25. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 27.
  26. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  27. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 60.
  28. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 70.
  29. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 60.
  30. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 41.
  31. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 58.
  32. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  33. ^ Grenz, Stanley J., Women in the Church, Illinois: InterVarsity Press, 1995, p 39
  34. ^ Swan, Laura, The Forgotten Desert Mothers: Sayings, Lives and Stories of Early Christian Women, New York: Paulist Press, 2001, p 106
  35. ^ Torjesen, Karen Jo, When Women were Priests, San Francisco: Harper, 1993, p 10.
  36. ^ Grenz, Stanley J., Women in the Church, Illinois: InterVarsity Press, 1995, p 40.
  37. ^ Torjesen, Karen Jo, When Women were Priests, San Francisco: Harper, 1993, p 10.
  38. ^ Swan, Laura, The Forgotten Desert Mothers: Sayings, Lives and Stories of Early Christian Women, New York: Paulist Press, 2001, p 106
  39. ^ Schottroff, Luise, Let the Oppressed Go Free: Feminist Persepectives on the New Testament, Westminster: John Knox Press, 1993, p 35
  40. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 53.
  41. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 60.
  42. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  43. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  44. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  45. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  46. ^ Karras, Valerie A. “Female Deacons in the Byzantine Church.” Church History, 73.2 (2004):p272 (45).
  47. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 83.
  48. ^ Olsen, Jeannine E., One Ministry Many Roles, St Louis: Concordia Publishing House, 1992, p 81.

Modern history

The modern deaconess movement began in Germany in 1836 when Theodor Fliedner and his wife Friedericke Munster opened the first deaconess motherhouse in Kaiserswerth on the Rhine. Fifty years later, there were over 5000 deaconesses in Europe. In 1884, John Lankenau, a business owner, brought 7 sisters from Germany to run the German hospital in Philadelphia. Other deaconesses soon followed and began ministries in several United States cities with large Lutheran populations. By the 1963 formation of the Lutheran Church in America, there were three main centers for deaconess work: Philadelphia, Baltimore, and Omaha. These three sisterhoods combined and form what became the Deaconess Community of the Evangelical Lutheran Church in America or ELCA. This article needs to be cleaned up to conform to a higher standard of quality. ... Kaiserswerth is one of the oldest parts of the City of Düsseldorf, it is in the north of the city, and next to the river Rhine. ... The Lutheran Church in America (LCA) was a U.S. Lutheran church body that existed from 1962 to 1987. ... The Evangelical Lutheran Church in America (ELCA) is a mainline Protestant denomination headquartered in Chicago, Illinois. ...


The spiritual revival in the Americas and Europe of the nineteenth century brought rapid social change. Women who began to seek new roles for themselves turned to deaconess service. For women with a calling to serve God, this was a socially acceptable role at that time. Allowed to function as lay ministers or servants and not ordained clergy, women filled the traditional societal role of caregivers and teachers for various churches.


Denominations

The term Anglican describes those people and churches following the religious traditions of the Church of England, especially following the Reformation. ... Baptist is a term describing a tradition within Christianity and may also refer to individuals belonging to a Baptist church or a Baptist denomination. ... The term Eastern Rites may refer to the liturgical rites used by many ancient Christian Churches of Eastern Europe and the Middle East that, while being part of the Roman Catholic Church, are distinct from the Latin Rite or Western Church. ... The Eastern Orthodox Church is a Christian body that views itself: as the historical continuation of the original Christian community established by Jesus Christ and the Twelve Apostles. ... The Lutheran movement is a group of denominations of Protestant Christianity by the original definition. ... The Methodist Church of Great Britain or British Methodist Church is the largest Wesleyan / Methodist body in the United Kingdom, with congregations across Great Britain and the Isle of Man. ... The term Oriental Orthodoxy refers to the communion of Eastern Christian Churches that recognize only the first three ecumenical councils — the First Council of Nicaea, the First Council of Constantinople and the Council of Ephesus — and reject the dogmatic definitions of the Council of Chalcedon. ... Presbyterianism is part of the Reformed churches family of denominations of Christian Protestantism based on the teachings of John Calvin which traces its institutional roots to the Scottish Reformation, especially as led by John Knox. ... The Reformed Episcopal Church is an Anglican church in the United States and Canada. ... The Roman Catholic Church or Catholic Church (see terminology below) is the Christian Church in full communion with the Bishop of Rome, currently Pope Benedict XVI. It traces its origins to the original Christian community founded by Jesus Christ and led by the Twelve Apostles, in particular Saint Peter. ... Disambiguation: This article is about the United States denomination known as United Church of Christ. ... This article is about the current denomination africa. ...

References

  • Church of England. "The ministry of women, 1920." Society for Promoting Christian Knowledge. Macmillan,
  • De Swarte Gifford, Carolyn. The American Deaconess movement in the early twentieth century, 1987. Garland Pub., ISBN 0-8240-0650-X
  • Diakonissen-Anstalt Kaiserswerth.Vierzehnter Bericht über die Diakonissen-Stationen am Libanon: namentlich über das Waisenhaus Zoar in Beirut, vom 1. Juli 1885 bis 30. Juni 1887. 1887. Verlag der Diakonissen-Anstalt,
  • Forbes Ludlow, John Malcolm Woman's work in the church: historical notes on deaconesses and sisterhoods, 1978, 1866, Zenger Pub. Co., ISBN 0-89201-007-X
  • Grygo, Elizabeth N. The Deaconess Movement in the Russian Orthodox Church, 1860-1917.Thesis (M.A.I.S.) University of Washington, 1990
  • Gvosdev, Ellen. The female diaconate: an historical perspective, 1991., Light and Life, ISBN 0-937032-80-8
  • Ingersol, S. (n.d.). The deaconess in Nazarene history. Herald of Holiness, 36.
  • Lauterer, Heide-Marie. Liebestätigkeit für die Volksgemeinschaft: der Kaiserwerther Verband deutscher Diakonissenmutterhäuser in den ersten Jahren des NS-Regimes, 1994. Göttingen: Vandenhoeck & Ruprecht, ISBN 3-525-55722-1
  • Markkola, Pirjo. Synti ja siveys: naiset, uskonto ja sosiaalinen työ Suomessa 1860-1920. 2002, Suomalaisen Kirjallisuuden Seura, ISBN 951-746-388-X
  • Olson, Jeannine E. One ministry many roles: deacons and deaconesses through the centuries, 1992, Concordia Pub. House, ISBN 0-570-04596-7
  • Salmond, James David. By love serve: the story of the Order of Deaconesses of the Presbyterian Church of New Zealand, 1962. Presbyterian Bookroom
  • Späth, A. Phöbe, die Diakonissin: vortrag, 1885. Zu beziehen durch .
  • Webber, Brenda, Beatrice Fernande. The Joy of service: life stories of racial and ethnic minority deaconesses and home missionaries, 1992. General Board of Global Ministries

External links


  Results from FactBites:
 
CATHOLIC ENCYCLOPEDIA: Deaconesses (1661 words)
Indeed, the Apostolic Constitutions (III, 6) enjoin the widows to be obedient to the deaconesses.
Further it is certain that a ritual was in use for the ordination of deaconesses by the laying on of hands which was closely modeled on the ritual for the ordination of a deacon.
The only surviving relic of the ordination of deaconesses in the West seems to be the delivery by the bishop of a stole and maniple to Carthusian nuns in the ceremony of their profession.
Deaconess Program - Concordia Theological Seminary (814 words)
Following completion of course work, deaconess students are placed in a congregation or institution in a deaconess internship position for a period of one year.
Deaconess students will conclude their studies by engaging in a theological interview with two professors and one deaconess concerning theological and diaconal issues.
Deaconess certification is granted by the faculty to students who fulfill program requirements for the Master of Arts and who display dedication and readiness for service as a deaconess.
  More results at FactBites »


 
 

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