Women in Ministry

The Role of Women in Early Christianity, pp. 109-132.
by Jean LaPorte
Published by the Edwin Mellen Press, New York, 1082.
Published on our website with the necessary permission

CHAPTER IV

Before describing the ministry of women in the Early Church, we must briefly cons consider the antecedents of this ministry in the New Testament. (173) Together with limitations which prevented women from preaching and assuming authority over men in assemblies, we find good evidence for an exercise of women’s ministry in the New Testament, particularly in Paul.

Jesus was accompanied, assisted, and witnessed by holy women who were honoured in the Apostolic circle. However, he appointed none of them to be among the Twelve Apostles, or even to be included in the number of the seventy disciples. No women was appointed among the Seven to the tables in order to take care of the widows of the Greeks, in Acts of the Apostles 6:5 . Paul allowed women to prophesy — how could he forbid it? He did bid them, however to wear a veil in order to prevent temptation (174) and generally to keep silent in assemblies (I Cor. 14:34-35). The epistles of the Pauline tradition addressed to Timothy forbid women to-teach and govern men. Women must silently listen to teaching given in church, and ask their husbands for desirable explanation at home. As a reason for imposing silence on women, the epistle states that’ Eve was formed after Adam, and was responsible for the Fall (I Tim. 2:1-14).

It is clear that for Paul and the Pauline tradition, women were not admitted to public offices in the community such as teaching or presiding in an assembly. They also could not be presbyters or bishops.

However, Acts of the Apostles mentions Tabitha, a woman of Joppa, rich in good deeds and alms giving who made and distributed tunics and coates to the poor (175); also Mary Mark’s mother, opened her house to meetings of the Christian community in Jerusalem, (176) and Lydia, a dealer in cloth obliged Paul and his companions to dwell in her house at Philippi. (177) In Romans 16, Paul himself thanks many women who had been of great help to him, for instance, Phoebe: “I commend to you our sister Phoebe, a deaconess of the church at Cenchrae, that you may receive her ín the Lord as befits the saints, and. help her ín whatever she may require from you, for she has been a helper of many and of myself as well. (178)

But the most interesting case is probably that of Priscilla (also called Prisca) mentioned in Acts 18 and Romans 16. In Romans we read, the following: “Greet Prisca and Aquila, my fellow workers in Christ Jesus, who risked their necks for my life, to whom not only I but also all the churches of the Gentiles give thanks.” (179) In Acts, Paul explains how he dwelt with Aquila and Priscilla in Corinth and how, after he left for Ephesus, she assumed the task of completing the Christian instruction of Apollo, a brilliant preacher. Obviously, Priscilla was particularly active in missionary work.

It appears from this evidence that certain Christian women “worked hard” in the service of the word of God, and this included their provision of help by opening their homes to the Apostles and the community. Paul acknowledges the importance of their contribution to the founding and life of the Churches very openly and thankfully.

Why, then, does he deny them the right to preach and to preside? Paul himself acknowledged a basic equality between male and female in Galatians 3:28: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus”. We are puzzled by this apparent contradiction and injustice. It ís only “apparent”, however, because here as elsewhere in similar cases, the problem is our own in that the burden of understanding and interpretation is on us. We cannot pass judgment on the past only on the basis of to the ideas and the situations of the present. Conversely we cannot impose the ways of the past upon the present indiscriminately.

Therefore our chief and only purpose in this chapter is to describe the ministry of women in the Early Church, and to explain its orientations, developments, and limitations. The ministry of women which is clearly attested in the Early Church is that of deaconesses and of certain types of widows. This was developed and expanded in the Eastern Church. The cases attesting a ministry of priesthood carried out by women are few and limited to heterodox groups, and thus don’t prove anything. However, the absence of women presbyters in the Early Church must be explained. The explanation lies in the origins and meaning of the Christian Presbyterate. Here also lies, for those willing to further analyze and discuss the materials, the answer to delicate questions concerning the priesthood of women.

DEACONESSES

In The Ministry of Women in the Early Church, (180) Roger Gryson considers Didascalia Apostolorum, a Syrian Church order from the middle of the third century, to be the earliest reliable witness to the existence of an office of deaconess. For good reasons, he concludes that the title diakonos given to Phoebe in Romans 16:1-2 does not designate a specific function, and that as a consequence her case does not prove that the diaconate of women is of Apostolic institution. (181) A second example found in the Epistle of Pliny the Younger to Trajan is unconvincing because of a lack of development. In order to know the truth about the Christians it was necessary, Pliny declared, to torture two servants (ancillae) who were called ministers (ministrae). (182) Other cases do not refer to deaconesses, but to widows, prophetesses, virgins who may have devoted themselves to their brethren and the Church. (183) In addition, we know that the institution of deaconess was not found in Egypt and Palestine, and remained generally unknown in the West.(184)

The Deaconnesses, therefore, are found in the Syrian and the Greek Churches exclusively. Their status has been clearly distinguished distinguished from that of widows of the Church by recent scholars. (185) There is no need to repeat discussions which leave no doubt.

We may now turn to the great texts on deaconesses found in Didascalia Apostolorum and in Apostolic Constitutions We may also refer to canonical documents, and pay homage to Olympias, the dedicated deaconness who remained faithful to Chrysostom during his exile. We shall then turn to an interesting class of widows found in Testamentum Domini church order of the fifth century, and a few other documents. They are described as the ‘widows who sit in front", and seem to be higher in honour than deacons and deaconnesses.

Didascalia Apostolorum

The Appointment of Deacons and Deaconesses

Wherefore, 0 bishop, appoint thee workers of righteousness as helpers who may co-operate with thee unto salvation. Those that please thee out of all the people thou shalt choose and appoint as deacons: a man for the performance of the most things that are required, but a woman for the ministry of women. For there are houses whither thou canst not send a deacon to the women, on account of the heathen, but mayst send a deaconess. Also, because in many other matters the office of a woman deacon is required. In the first place, when women go down into the water, those who go down into the water ought to be anointed by a deaconess with the oil of anointing; and where there is no woman at hand, and especially no deaconess, he who baptizes must of necessity anoint her who is being baptized. But where there is a woman, and especially a deaconess, it is not fitting that women should be seen by men: but with the imposition of hand do thou anoint the head only. As of old priests and kings were anointed in Israel, do thou in like manner, with the imposition of hand, anoint the head of those who receive baptism, whether of men or of women;and afterwards — whether thou thyself baptize, or thou command the deacons or presbyters to baptize — let a woman deacon, as we have already said, anoint the women. But let a man pronounce over them the invocation of the divine Names in the water.

And when she who is being baptized has come up from the water, let the deaconess receive her; and teach and instruct her how the seal of baptism ought to be (kept) unbroken in purity and holiness. For this cause we say that the ministry of a woman deacon is especially needful and important. For our Lord and Saviour also was ministered unto by women ministers, Mary Magdalene and Mary the daughter of James and mother of Jose, and the mother of the sons of Zebedee, with other women beside. And thou also hast need of the ministry of a deaconess for many things; for a deaconess is required to go into the houses of the heathen where there are believing women, and to visit those who are sick, and to minister to them in that of which they have need, and to bathe those who have begun to recover from sickness.

And let the deacons imitate the bishops in their conversation: nay, let them even be labouring more than he. And let them not Love filthy lucre; but let them be diligent in the ministry. And in proportion to the number of the congregation of the people of the Church, so let the deacons be, that they may be able to take knowledge (of each) severally and refresh all; so that for the aged women who are infirm, and for brethren and sisters who are in sickness — for everyone they may provide the ministry which is proper for him.

But let a woman rather be devoted to the ministry of women, and a male deacon to the ministry of men. And let him be ready to obey and to submit himself to the command of the bishop. And let him labour and toil in every place whither he is sent to minister or to speak of some matter to any one. For it behoves each one to know his office and to be diligent in executing it. And be you (bishop and deacon) of one counsel and of one purpose, and one soul dwelling in two bodies. And know what the ministry is, according as our Lord and Saviour said in the Gospel: whoso among you desireth to be chief, let him be your servant: even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many. So ought you the deacons also to do, if it fall to you to lay down your life for your brethren in the ministry which is due to them. For neither did our Lord and Saviour Himself disdain (to be) ministering to us, as it is written in Isaiah: To justify the righteous, who hath performed well a service for many. If then the Lord of heaven and earth performed a service for us, and bore and endured everything for us, how much more ought we to do the like for our brethren, that we may imitate Him. For we are imitators of Him, and hold the place of Christ. And again in the Gospel you find it written how our Lord girded a linen cloth about his loins and cast water into a wash-basin, while we reclined (at supper), and drew nigh and washed the feet of us all, and wiped them with the cloth. Now this he did that He might show us (an example of) charity and brotherly love, that we also should do in like manner one to another. If then our Lord did thus, will you, 0 deacons, hesitate to do the like for them that are sick and infirm, you who are workmen of the truth, and bear the likeness of Christ? Do you therefore minister with love, and neither murmur nor hesitate; otherwise you will have ministered as it were for men’s sake and not for the sake of God, and you will receive your reward according to your ministry in the day of judgment. It is required of you deacons therefore that you visit all who are in need, and inform the bishop of those who are in distress: and you shall be his soul and his mind; and in all things you shall b taking trouble and be obedient to him. (186)

The author of Didascalia Apostolorum ís obviously trying to justify the appointment of deaconesses alongside the deacons, which probably was an innovation in his time or place. He shows that, because of simple decency or the danger of slander from pagans, the anointing of women at baptism and the visiting of sick women in pagan houses ought to be performed .by a woman. The question is whether the

service of deaconesses was limited to these two things. In his desire to be objective and respect textual evidence, Gryson supports this limitation. (187) However, it seems to me that even if the deaconesses were not close helpers of the bishop in the sense that the deacons were and even if they did not baptize and impose the hand at baptism, or stand around the altar or supervise the congregation in church, they nonetheless assumed the essential duties of deacons. In addition to ministering at baptisms as explained above, a deaconess, like a deacon, was a kind of social worker of the Church directly subject to the bishop. We know that she visited sick women in need in pagan houses. But this duty is given less as a limitation of her activity than as a indispensable service which makes her appointment necessary. For.this reason we may understand that she took care of all sick women in need, in Christian as well as pagan houses. one century later Apostolic Constitutions enlarges on Didascalia, and we learn that deaconesses distributed charities to widows. (188)

Certainly the author of Didascatia intended to elevate the dignity of deaconesses to a quasi-equality with that of the deacons. (189) Completing a famous statement of Ignatius of Antioch (Magnesians 6, 1), he wrote the following: “the bishop sits for you in the place of God Almighty. But the deacons stands in the place of Christ; and do you love him. And the deaconess shall be honoured by you in the place of the Holy Spirit; and the presbyters shall be to you in the likeness of the Apostles; and the orphans and widows shall be reckoned by you in the likeness of the altar.” (190)

Apostolic Constitutional (191)

Since the six first books of the Apostolic Constitutions are a reworking and complement of Didascalia Apostolorum, we can expect to find the same teaching on deaconesses in both documents. We shall only mention the differences. Book VII is a development of the Apostolic Tradition of Hippolytus. Not only does it contain prayers and rituals for ordination, baptism, the Eucharist, and blessings, but also a ritual and prayer of ordination for deaconesses.

According to Apostolic Constitutions, a deaconess was not chosen simply because she was good Christian woman ,as in Didascaliá, but also because she was either “a pure virgin or, at least, a widow who h s been but once married, faithful, and well esteemed.” (192) As in Didascalia, she was in charge of sick women in need of home care. But like the deacon, the deaconess might also serve as a messenger of the bishop, “This duty is pointed out in the instruction to let both of them be ready to car messages, to travel about, and to serve in many things”. (193) Deacons were not the only ones in charge of maintaining the good order of the church community. Thus it is required that, “the porters stand at the entries of the men, and observe them. The deaconesses also stand at those of the women like shipmen.” They are compared to the women at the entrance of the tabernacle of the testimony and of the temple of God according to Exodus 38:8. (194) The deacon finds a place for a brother coming to church, especially if the brother is a poor man, or one of a humble family, or a stranger. The deaconess does the same for women, whether poor or rich. (195) Deaconesses distribute charities o the widows, (196) and widows obey the deaconesses. (197) The parallel between deacons and deaconesses seems much more perfect in Apostolic Constitutions than in Didascalia, since there we not only find them compared to Christ and the Holy Spirit as in Didascalia, but we also find that the deaconess has become a necessary intermediary for women who wish to talk to a deacon or bishop:

Let also the deaconess be honoured by you in the place of the Holy Spirit, and do not do or say anything without the deacon; as neither does the Comforter say or do anything of Himself, but gives glory to Christ by waiting for His pleasure. And as we cannot believe on Christ without the teaching of the Spirit, so let not any woman address herself to the deacon or bishop without the deaconess (198),

Apostolic Constitutions offer an element of great importance — a ritual and prayer for the ordination of deaconesses which closely parallels the ritual and prayer involved in the ordination of deacons. Because of its early composition, Apostolic Tradition, which is the basis to Book VIII of Apostolic Constitutions, does not mention deaconesses and their ordination. The ritual and prayer for the ordination of deaconesses is as follows:

XIX. Concerning a deaconess, I Bartholomew make this constitution: 0 bishop, thou shalt lay thy hands upon her in the presence of the presbytery, and of the deacons and deaconesses, and shalt say:

XX. 0 Eternal God, the Father of our Lord Jesus Christ, the Creator of man and of woman, who didst replenish with the Spirit Miriam, and Deborah, and Anna, and Huldah: who didst not disdain that Thy only begotten Son should be born of a woman- who also in the tabernacle of the testimony, and in the temple, didst ordain women to be keepers of Thy holy gates, do Thou now also look down upon this Thy servant, who is to be ordained to the office of a deaconess, and grant her Thy Holy Spirit, and cleanse her filthiness of flesh and spirit, that she may worthily discharge the work which is committed to her to Thy glory, and the praise of Thy Christ, with whom glory and adoration be to Thee and the Holy Spirit for ever. Amen. (199)

Because of its close parallel with the ordinatio óf the deacons, Gryson does not doubt the reality of the ordination of the deaconesses. (200) In a discussion with M. Martimort, given in the appendix. to the English translation of his book on The Ministry of Women in the Early Church, he argues that according to Apostolic Constitutions and the churches which ordained deaconesses s, the ordination of deaconesses was truly sacramental. (201) In addition, deaconesses occupied a rank with clergy which was between deacons and sub-deacons, (202 and shared in the eulogies with the bishop, the presbyters, deacons, - subdeacons, readers and singers. (203)

However ín spite of their elevation in honour and importance, the deaconesses were not allowed to teach in church (204) or baptize. (205) The limitations placed on their liturgical powers are clearly summarized in a Canon of Book VIII which also describes the powers of the other offices:

A deaconess does not bless, nor perform anything belonging to the office of presbyters or deacons, but only is to keep the doors, and to minister to the presbyters in the baptizing of women, on account of decency. A deacon separates a sub-deacon, a reader, a singer, and a deaconess, if there be any occasion, in the absence of a presbyter. It is not lawful for a sub-deacon to separate either one of the clergy or laity; nor for a reader, nor for a singer, nor for a deaconess, for they are ministers to the deacons. (206)

Other Sources Related to Deaconesses (apart from Chrysostom)

The 19th Canon of the Council of Nicaea, A.D. 325, settled the case of the deaconesses of Paul of Samosata: if after examination they are not found to be unfit, they should be rebaptized and enrolled among the deaconesses. The canon specifies this as follows: “we mean by deaconesses such as have assumed the habit, but who, since they have no imp imposition of hands, are to be numbered only among the laity.” (207) Gryson supposes that they have received no imposition of hands from Paul of Samosata, and, for this reason have not been ordained. (208)

From the Canons of Basil, (209) we derive the idea that women’s deaconate is a consecrated life which implies chastity: “The deaconess who committed fornication with the Greeks (a pagan) is to be admitted to repentance, and shall be admitted to the oblation in the seventh year, if she lives ín chastity ...The body of the deaconess, on the ground that it has been consecrated, we no longer permit to remain in carnal usage.” (210)

Canon 15 of the Council of Chalcedon A.D. 451, prescribes the following: “A woman shall not receive the laying on of hands as a deaconess under 40 years of age, and then only after searching examination. And if, after she has had hands laid on her and has continued for a long time as a minister, she shall despise the grace of God and give herself in marriage, she shall be anathematized and the man united to her.” (211)

The Imperial legislation sometimes restricted, and sometimes confirmed the propriety of women to become deaconesses before they attained the age of 60 if they had children, and of deaconesses to make legacies to churches or clerics. Justinian lowered the minimum age for the ordination of deaconesses to 50 and then 60 years of age. A law of A.D. 390 in the Theodosian Code had previously fixed the age at 60 years. (212) Transgressors were punished by civil law. (213)

According to Gryson, the West totally ignored the institution of deaconess, although Pelagius who lived for a while in the East, was acquainted with it. (214) The title of “deaconess” sometimes mentioned in the West was just an honorific title probably conferred on a widow who professed a life of perfection. (215) However it seems that in Spain, at the end of the fourth century, the Priscillianists offered women a possibility of exegetical training and training in the ministry of the word which proved to be very attractive a d would enable women to receive the title of deaconess. (216)

Chrysostom

Homilies on the Holy Women of Romans 16 (217)

The time of Chyrsostom was the golden age of deaconesses, and may be represented by the most famous among them, Olympias, the dedicated and faithful deaconess of Chrysostom. Chysostom did not write a treatise on the diaconate as he did on the priesthood, however, but found it more convenient to enlarge on the tasks and merits of deaconesses and on the general ministry of women when he was dealing in his Biblical commentaries with the women praised by the Apostle Paul:

Phoebe

Rom. 16:1, I commend unto you Phoebe our sister, which is a deaconess of the Church which is at Cenchrea.

See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being “deaconess.” That ye receive her £n the Lord, as becometh saints, and that’ ye assist her in whatsoever business she hath need for she hath been ,. a succorer of many and of myself also. ....See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, and of myself also. But what does the phrase of myself also convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands. Let us then imitate, both men and women, this holy woman and her that followeth, with her husband also, Priscilla and Aquila.

Priscilla

Rom. 16:2, Greet Priscilla and Aquila, my helpers in Christ Jesus, mho for my life have laid down their own necks; unto whom not only I give thanks, but also all the Churches of the Gentiles. Likewise greet the Church that is in their house.

To the excellence of Priscilla and Aquila St. Luke also bears witness. Partly when he says that Paul abode with them, for by their occupation they were least-makers (Acts 18:3), and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord (ib. 26). Now these are great things, but what Paul mentions are greater. And what does he mention? In the first place he calls them helpers, to point out that they had been sharers of his very great labors and dangers.

(Elsewhere, (218) in Homily X on II Tim. 3:1-4, Chrysostom interprets the precedence of Priscilla over her husband as a precedence ,in zeal and ín science: He names the woman first, as being, I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently.)

Unto whom not only I give thanks, but also all the Churches of the Gentiles".

Here (Paul) hints at their hospitality, and pecuniary assistance, holding them in admiration because they had both poured forth their blood, and had made their whole property open to a11. You see these were noble women, hindered in no way by their sex in the course of virtue. And this is as might be expected. For in Christ Jesus there is neither male nor female. (Gal. 3:28). And what he had said of the former, that he said also of this. For of her also he had said, she hath been a succorer of many, and of myself also.

Likewise greet the Church that is in their house.

For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers. For he was not in the habit of calling any houses Churches, save where there was much piety, and much fear of God deeply rooted in them. . .

They mere married people and tent

(And when writing about Onesimus), Paul to Philemon, and to the beloved Apphia, and to the Church that is in their house. [Philem. 1:2] For it is possible for a man even in the married state to be worthy of being looked up to, and noble. See then how these were in that state and became very honorable, and yet their occupation was far from being honorable; for they were tentmakers. Still their virtue covered all this, and made them more conspicuous than the sun. And neither their trade nor their marriage was any hurt to them, but the love which Christ required of them, that they exhibited. For greater love hath no man than this, he says, that a man lay down his life for his friends. And that which is a proof of being a disciple, they achieve, since they took up the Cross and followed Him. For they who did this for Paul, would much rather have displayed their fortitude in Christ’s behalf.

Let rich and poor hear all this. For if they who lived from their labor, and were managers of a workshop, exhibited such profuseness as to be of service to many Churches; what pardon can they expect, who are rich, and yet neglect the poor? For they were not sparing even of their own blood for the sake of God’s will, but thou art sparing even of scanty sums, and many times sparest not thine own soul.

Mary

Hom. 3.1, on Rom. 16:6, Greet Mary, who bestowed much labor on us. (219)

Flow is this? a woman again is honored and proclaimed victorious) Again are we men put to shame. Or rather, we are not put to shame only, but have even an honor conferred upon us. For an honor we have, in that there are such women amongst us, but we are put to shame, in that we men are left so far behind by them. But if we come to know whence it comes, that they are so adorned, we too shall speedily overtake them. Whence then is their adorning? Let both men and women listen. It is not from bracelets, or from necklaces, nor from their eunuchs either, and their maid-servants, and gold-broidered dresses, but from their toils in behalf of the truth. For he says, who bestowed much labor on us , that is, not herself only, nor upon her own advancement, but others also, so carrying on the race Apostles and Evangelists ran.

In what sense does he say, I suffer not a woman to teach? [I Tim. 2:121 He means to hinder her from publicly coming forward, and from the seat to the bema (pulpit), not from the word of teaching. Since if this were the case, how would he have said to the woman that had an unbelieving husband, how knowest thou, 0 woman, if thou shalt save thy husband? [I Cor. 7:16]. Or how came he to suffer her to admonish children, when he says, but she shall be saved by childbearing if they continue in faith, and charity, and holiness, with sobriety? [I Tim. 2:15]. How came Priscilla to instruct even Apollos? It was not then to cut in sunder private conversing for advantage that he said this, but that before all, and which it was the teacher’s duty to give in the public assembly; or again, in case the husband be believing and thoroughly furnished, able also to instruct her. When she is the wiser, then he does not forbid her teaching and improving him.

And he does not say, who taught much, but who bestowed much labor, because along with teaching she performs other ministries besides, those ín the way of money, in the. way of travels. For the women of those days were more spirited than lions, sharing with the Apostles their labors for the Gospel’s sake. In this way they went travelling with them, and also performed all other ministries. And even in Christ’s day there followed Him women, which ministered unto Him of their substance [Luke 8:3], and waited upon the Teacher.

Salute Andronicus and Junia my kinsmen and my fellow-prisoners, mho are of note among the Apostles, and who were also in Christ before me.

“Oh how great is the wisdom of this woman (Junia), that she should be even counted worthy of the appellation of apostlel But even here he does not stop, but adds another encomium besides, and says, Who were also in Christ before me.

Salute Tryphena and Tryphosa, who labor in the Lord ....

Salute my beloved Persia ....

Salute Rufus, chosen in the Lord, and his mother and mine.

Here again the good things are without any drawback, since the son and the mother are each of such a character, and the house is full of blessing, and the root agrees with the fruit; for he would not have simply said, his mother and mine, unless he had been bearing testimony to the woman for great virtue.

The Apostle addressed each of them, setting forth their praise to the best advantage he might. For one he calls beloved, another kinsman, another both, another fellow-prisoner, another fellowworker, another approved, another elect. And of the women, one he addresses by her title, for he does not call her servant of the church in an undefined way, but this one as having the office of deaconess, and another as helper and assistant, another as mother, another from the labors she underwent, and some he addresses from the house they belonged to, some by the name of Brethren, some by the appellation of Saints. And some he honors by the mere fact of addressing them by name, and same by calling them first-fruits and some by their precedence in time, but more than all, Priscilla and Aquila. (Abbreviated text)

Deaconess Olympias

Chrysostom wrote a series of letters from exile to deaconess Olympias which reflect a very spiritual and deep friendship,(220) and provide information about the trials Olympics and other friends of Chrysostom suffered after the Church of Constantinople fell into the hands of his enemies. He addressed her as “My Lady, the mist reverend and divinely favored deaconess Olympics.’

Olympias belonged to a Pagan family of high rank, and was born about 368. Her father Seleucus, who was a count of the Empire, died when she was a young girl, and she was brought up under the guardianship of an uncle Procopius, who was a devout Christian and a friend of Gregory Nazianzen. Gregory took great interest in her, speaking of her in his letters as ‘his own Olympias’ and delighting to be addressed by her as ‘father’. Her governess Theodosia, sister of St. Amphilochius of Iconium, was a woman whom Gregory exhorted her to imitate as the very pattern of Christian goodness.

The orphan girl had great personal beauty, and was the heiress of a large fortune.

Naturally therefore she had many suitors, and in 384, at the age of sixteen she was wedded to Nebridius, a young man of high rank and irreproachable character. The marriage however does not seem to have been a happy one, and perhaps in this fact as well as in the death of her husband about two years after their union, Olympias saw a divine intimation that she should not entangle herself again in the worldly cares and anxieties incident to married life. The Emperor Theodosius wished to unite her to a young Spaniard, Elpidius, a kinsman of his own, and irritated by her refusal, ordered her property to be confiscated until she should have attained her thirtieth year, unless she consented to the proposed union. Olympias however remained inflexible and in a letter of dignified sarcasm thanked the Emperor for relieving her frdm a heavy burden. “He could not have conferred a greater blessing upon her unless he had ordered her wealth to be bestowed upon the Churches and the poor.” Theodosius perceiving the uselessness, íf not regretting the injustice of his harsh decree, cancelled it, and left her in the undisturbed enjoyment of her property.

Henceforward her time and wealth were devoted to the service of religion. She ministered to the necessities of the sick and poor, and supported the work of the Church i6 Greece, Asia Minor and Syria with such lavish donations, not only of her money but of her land, that even Chrysostom, who might be called the great preacher of almsgiving, warned her against indiscriminate liberality, reminding her that as her wealth was a trust committed to her by God she ought-,to be discreet in the management of it. This salutary advice gained him the illwill of many avaricious bishops and clergy who had profited, or hoped to profit, by her gifts.

She in her turn requited the Archbishop for his spiritual care by many little feminine attentions to his bodily wants, especially by seeing that he was supplied with wholesome food, and did not over strain his feeble constitution by a too rigid abstinence. She herself however practised the most austere asceticism, renouncing the luxury of the bath, wearing none but old coarse clothing, and subjecting herself to severe restrictions in respect of food and sleep.

After the expulsion of Chrysostom from Constantinople in 404 through the intrigues of his enemies, Olympias suffered much from the persecution to which all his followers were subjected. She was accused of having been concerned in causing the fire which broke out immediately after his departure, and destroyed the Cathedral and the Senate House. Her intrepid demeanour before the prefect who tried in vain to frighten her into a confession of guilt, or induce her to acknowledge Arsacius who had been intruded into the See by an arbitrary exercise of imperial power, excited general admiration; and the tidings of her fortitude were a great consolation to the exiled archbishop ín the midst of much bodily suffering, and mental distress. We haven definite information concerning the remainder of her life. (221)

WIDOWS IN OFFICE

In Egypt, where there were no deaconesses, and even in Syria, we find another kind of women’s ministry—that of the “widows who sit in front”, or widows in office. They are different from the widows .of Didascalia and earlier documents, whose life was only contemplative and whose “ministry” was merely charismatic. They are assisted by the Church but as part of the clergy engaged in ministry, and not simply because of poverty as in the case of assisted widows. Although it is impossible to determine their number their existence is attested by canonical documents, and their life is described in Testamentum Domini, a Syrian Church-order written in the second half of the fifth century.

We find three offices for widows mentioned in The Apostolic Church Order (222)

Cephas said: Three widows shall be appointed: two, who persevere in prayer, because of all those who are in

In .the following chapters (24-28), the Apostles explain their negative position regarding the development of the ministry of women in the Liturgy. temptations and for revelations and instructions concerning what is required; but one, who, abiding with those who are tried by sickness, is of good service, watchful, informing the priests of what is necessary; not lover of filthy lucre, avoiding much wine in order to be able to watch in the night service of those who are sick, and in whatever other good works one desires to do; for those things too a the first good treasures of the Lord. (223)

The Canons of Hippotytus (224) were written in Egypt, between A.D. 336 and 349. Canon 9 prescribes that according to the Apostolic precept “established widows” should not be ordained, since ordination is for men. Their function is prayer, fasting, and the care of the sick. The Council of Laodicaea, canon XI, opposed the appointment or establishment of such widows: “Presbytides, as they are called or female presidents, are not to be appointed in the Church.” (225)

Testamentum Domini (226) is ‘by far the most important source dealing with widows in office. Widows specially chosen and few in number definitely belonged to the clergy, and even sat among the clergy during the Liturgy, behind the veil and set apart from the laity. We read the following in chapter 23:

Because that the ancient people erred, when he offereth let the veil in front of the door be closed ,p and within it let him (the bishop) offer with the presbyters and deacons and the canonical widows, and subdeacons and deaconesses and readers (and) those who have gifts. But let the bishop stand first in the middle, and the presbyters immediately behind him on either side, and the widows immediately behind the presbyterson the left side, and the deacons also behind the presbyters on the right hand side; the readers behind them, and the subdeacons behind the readers, and the deaconesses behind the subdeacons.

Thus these widows were called “those who sit in front”. They lived in a house next to that of the bishop, and different from that of the deaconesses. Testamentum Domini describes their appointment, presents their ritual and prayer of ordination (ch. 40-41), and provides many details about their life, duties, and prayers (ch. 40, 42, 43).

The Function of Widows Who Sit in Front

The requirements for the appointment of these widows reflect those of the widows of I Timothy 5:3-16: the virtues of a good Christian wife and mother, with an emphasis on charity, prayer, renunciation of riches, and purification from all evil: “. if she be fit to bear and endure the burden, being one who prayeth without ceasing, being perfect in all things, being fervent in spirit, having the eyes of her heart opened in everything, being always kind, loving innocence, not possessing anything in this world, but always taking and bearing about the Cross, crucifying evil, by night and by day abiding by the altar, working cheerfully and secretly.” (ch. 40).

Her task is described as follows:

Let her do the things which are made known to her with fear and earnestness. Let her instruct those women who do not obey; let her teach those (women) who have not learnt; let her convert those who are foolish; let her instruct them to be grave; let her prove the deaconesses; let her make those who enter to know of what sort and who they are; also let her instruct them that they abide. To those who hear let her patiently counsel those things which are proper. To those who are disobedient after three instructions let her not speak. Let her love those who desire to be in virginity or in purity; those who oppose themselves let her correct modestly and quietly. With every one let her be peaceful. Let her privately shut the mouth of those who talk much and idly; but if they do not hear, let her take with her an aged woman, or let her take [it] up to the hearing of the bishop. But in the church let her be silent. In prayer let her be persistent. Let her visit those (women) who are sick; on each first day of the week let her take with her one deacon or two and help them. If she have any possession let her give it to the poor and the faithful. But if she have nothing, let her be helped by the Church. Let her do no secular work, as it were for a trial. But let her have these works of the Spirit; let her continue in prayers and fasts; let her ask for nothing deep; let her receive those things which the Lord giveth; let her not be anxious for [her] children let her deliver them to the Church so that they living in the house of God may be fit for the service of the priesthood. Her requests to God will be acceptable; they are the sacrifice and altar of God. For those who have ministered well shall be praised by the archangels. (227)

Chapter 42 insists on the necessity of solitude if the widow is to live a life of holiness and piety, but also invites her to invite pious friends and virgins to join in her prayers. We learn also that she may still be a young woman, since, “if she be menstruous,” she should “abide in the temple and not approach the altar, not that she is as it were polluted, but that the altar may have honour.”

The Ritual and Prayer of Appointment

Let the appointment: be thus. As she prayeth at the entrance of the altar, and looketh down, let the bishop say quietly, so that the priests may hear, thus:

0 God, the Holy One, the Most High, who seest the [things] that are humble, who hast chosen the weak and the mighty; the Honoured One who hast created also those [things] which are despised; give, 0 Lord, the spirit of power to this Thine handmaid, and strengthen her with Thy truth, so that doing Thy commandments and serving in the house of Thy sanctuary, she may be an honoured vessel unto Thee, and may glorify [Thee] in the day when Thou wilt glorify Thy poor, 0 Lord. And grant to her power cheerfully to accomplish Thy teachings which Thou hast determined for a rule for Thine handmaid. Grant to her, 0 Lord, the spirit of meekness and of power and of patience and of kindness, so that, hearing with ineffable joy Thy burden, she may endure labours. Yea, 0 Lord God, who knowest our weakness, perfect -rhine handmaid for the praise of Thine house; strengthen her for edification and a good example, sanctify [her], make [her] wise; comfort (her] 0 God; for blessed and glorious is Thy Kingdom, 0 God the Father. And to Thee [be] praise, and to Thine Only-begotten Son, our Lord Jesus Christ, and to the Holy Spirit [who is] good and adorable and the Maker of life, and of equal essence with Thee, now and before all the worlds and for the ages and for ever and ever. Amen.

CONCLUSION

The conclusion of this chapter on the ministry of women in the Early Church is very positive regarding a diaconate in which women function as nurses or social workers rather than as leaders in liturgical functions. In spite of its liturgical character and other advantages resulting from the limitation imposed on woman by Paul, the function of male deacons was also basically the care of the sick and the poor.

In the golden age of Greek Patristics, ordination was extended to deaconesses. Gryson makes the point that this ordination was significant and was a practice widely accepted in the Church of that time. Because of this antecedent, he thinks that the same practice may be resumed in our time through a decision of the Church.

It was a sacramental ordination. Since it is not a marginal fact or a fantasy rejected by legitimate authority, but, on the contrary, an institution peacefully accepted by a large part of Christianity for several centuries, one can deduce from it, it seems to me, that when the Church judges it relevant, women can receive the sacrament of orders for a ministry of the diaconal type, hose limits the Church can establish. (228)

Concerning the priesthood of women, we are left with a complete blank except for a few particular c cases in marginal groups which only confirm the general rule: (229) the priesthood was not conferred upon women. The absence, and the negation of the priesthood of women is supported so uniformly that one might wonder how the question can be raised without offence. We are interested only in knowing the reasons for this absence and this negation. It is not simply the words of the Apostle, limited as they are to the interdiction against women preaching and leading men, which can explain this fact. In the very beginnings of Christianity, it also could not be explained by the Old Testament ban on women forbidding them to serve at the altar in the capacity of priests and levites, since the Christians proudly affirmed that they had no altar, but a t table, and that all were the priests of their own offerings. (230) The symbolism of the Temple and its priesthood’ passed to the Church, especially after the destruction of the Temple and the abolition of sacrifices, and it added the weight of its own authority to the exclusion of women from the priesthood. (231) But the reason for the exclusion of women from the priesthood is probably that women had never belonged to the college of Presbyters in the Christian communities. These were the New Testament paradigm of the Christian priesthood, since our term “priest” can be traced back to the term “presbyter”, and not to cohen, the term for the priest of the Temple.

The ultimate reason for the absence of women from the Christian priesthood is found in their absence from the Elders of the Synagogue. The Christian churches inherited their structure from that of the synogogue. Jesus, Paul, and Peter accepted this structure, preaching in synagogues. Had the Jewish nation converted to Christ, they would not have founded the Church as substitute for the synagogue.

Since the explanation has been reduced to this elementary simplicity, is it conceivable that a college of presbyters might, or should, include women today? The question can be raised. It must be done, however, with a deep understanding of other aspects of the Christian priesthood which have been developed by Church tradition e.g., the reference to the priesthood of the Old Testament, and the representation of Christ.

Footnotes

(173) G.G. Blum, "Das Amt Neuen Testament," Novum Testamentum 7 (1964): 142-161; R. Gryson, The Ministry of Women in the Early Church(Collegeville, 1976); Th. Maertens, The Advancing Dignity of women in the Bible, translated by S. Dibbs and S. Norbert (Abbey, Wisconsin, 1969); K.H. Schelke, The Spirit of the Bride: Woman in the Bible (Collegeville, 1979); E. Schlussler-Fiorenza, Priester für Gott-Studien zum Herrschafts and Priestermotiv in der Apokalypse, Neutestamentliche Abhandlungen 7 (Munster, 1972); E. Schussler-Fiorenza, "Word, Spirit and Power:Women in Early Christian Communities," in Women of Spirit: Female Leadership in the Jewish and Christian Traditions, edited by R.R. Ruether and E. McLaughlin (New York, 1977), pp. 29-70; K. Stendhall, The Bible and the Role of Women: A Case in Hermeneutics, translated by E.T. Sander (Philadelphia, 1966); C.J. Vos, Women in Old Testament Worship (Delft, 1968).

(174) ICorinthians 11:10; cf. Gen. 6:1-4, which describes the sin of the angels who fell in love with the daughters of men.

(175) Acts 9:36-39

(176) Ibid., 12:12.

(177) Ibid., 16:14-15.

(178) Romans, 16:3-4.

(179) Ibid., 16:3-4.

(180) R. Gryson, The Ministry of Women in the Early Church translated by J. Laporte and M. Hall (Collegeville, Minnesota: The Liturgical Press). Originally published in French, Le ministère des femmes dans Z'Eglise ancienne (Gembloux: Duculot,1972).

(181) Gryson, op. cit., p. 3-4.

(182) Pliny, Ep. 10, 96, 8 (Durry, 74); Stevenson, New Eusebius, op. cit.,n.. 14, 15; cf. Gryson op.cit., pp 14-15

(183) Gryson, op. cit., pp. 5-16.

(184) Ibid., pp. 17-24, 25-34, 100-108.

(185) Ibid., pp. xi-xix.

(186) DidascaZia Apostolorum III. 12 (Funk, pp. 208-216; Connolly, ch. 16, pp. 146-150).

(187) Gryson, op. cit., pp. 42-43.

(188)Apostolic Constitutions III. 14 (Funk, p. 205; ANF 7, p. 430 )

(189) Ibid., III. 8 (Funk, p. 197; ANF 7, p. 429).

(190) Didascalia Apostolorum II. 26 (Funk, p. 104; Connolly ch. 9, P. 88).

(191) Apostolic Constitutions, ANF 7.

(192) Apostolic ConstitutionsVI. 17 (Funk, p. 341; ANF 7, p..457).

(193) Ibid., III. 19 (Funk, p. 215; ANF 7, p. 432).

(194) 1bid., II. 57 (Funk, p. 163; ANF 7, p. 421).

(195)Ibid., II. 58 (Funk, p. 171; ANF 7, p. 422).

(196) 1bid., III. 14 (Funk, p. 205; ANF 7, p. 430).

(197) 1bid., III. 8 (Funk, p.197; ANF 7, p. 429).

(198) lbid., II. 26 (Funk, p. 10t; ANF 7, p. 410).

(199) 1bid., VIII. 19-20 (Funk, p. 525; ANF 7, p. 492).

(200) Gryson, op. cit., p. 62.

(201) Ibid., pp. 115-120.

(202) Apostotia Constitutions III, 11 (Funk, p. 201; ANF 7, pp. 429-430).

(203)Ibid., VIII. 31 (Funk, pp. 533-534; ANF 7, p. 494).

(204) Ibid., III. 6 (Funk, p. 191; ANF 7, p. 427).

(205) Ibíd., III. 9 (Funk, pp. 199-200; ANF 7, p. 429).

(206) Ibid., VIII. 28 (Funk, p. 531; ANF 7, p. 494).

( 207) Canons of Nicaea xix, in Conciliorum Oecumenicorum Deareta, edited by J. Alberige, et. al., (Freiburg in B.: Herder, 1962), p. 14 (ANF 14, p. 40; Bruns, p. 19). Henceforth: Decreta.

(208) Gryson, op. cit., pp. 48-49.

(209) Basíl, Ep. 199, 44 (Loeb).

(210) Gryson, op. cit., .pp. 51-52.

(211) Council of Chalcedon, c. 15 (Deareta, p. 70; Bruns, p. 29; LNPF 14, series 2, p. 279).

(212) Gryson, op. cit.,pp. 71-72.

(213) Ibid., pp. 72-73.

(214) Ibíd., p. 98.

(215) Ibid., p. 103.

(216) Ibid., p. 101.

(217) Chrysostom,Hom. 30, 31, on Rom. 16 (PG60, 661-675; LNPF 11, series 1, pp. 549-559

(218) Chrysostom, Hom. 10, on II Tim. 4:9-13 (PG 62, 659; LNPF 13, series 1, p. 515).

(219) Chrysostom, Hom. 31, on Rom. I6:8 (PG 60, 668; LNPF 11, series 1, p. 556).

(220) Letters of St. Chrysostom to Olympias (LNPF 9, series 1, pp. 289-304).

(221) W.R.W.Stephens, LNPF 9,series 1, p. 287:

(222) J.P.Arendzen, "An Entire Text of the 'Apostolic Church Order" (Syriac text and translation), JTS 3 (1902): pp. 59-80.'

(223) Ibid., p. 71.

(224) Patrologia Orientalis 31, 363.

(225) Council of Laodicaea c. 11 second series, p. 129).

(226) Rahmani,Testamentum, op. cit.; in English, The Testament of the Lord,translated by and J. Cooper and A.J. Maclean (Edinburg, 1902).

(227) The Testament of the Lord ch. 40.

(228) Gryson, op. sit., p. 120.

(229) 1bid., passim, particularly pp. 15-16; 24; 64-69; 7780; 100; 106; 112.

(230) Athenagoras , A Plea for the Christians 13 (PG 6, 916; ANF 2, pp. 134-135); Justin, Dialogue with Trypho 116-117 (PG 6, 744-748; ANF 1, p. 257); Ireaeus, Adversus Haereses IV. 16-18 (SCH 100, pp. 574-614; ANF 1, pp. 482-486).

(231) Hebrews 3-10. See the rituals for the ordination of bishops and of presbyters in Apostolic Tradition of Hippolytus III. 1-6; VIII. 1-5 (Dix, pp. 4-6, t3-14). See also the prayer for the ordination of a bishop in Apostolic Constitutions VIII, 5 (Funk, p. 475; ANF 7, pp. 482-83).

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