The disappearing deaconess

A comment on the post below about the disappearing deacon has led me to read Brian Patrick Mitchell, The disappearing deaconess (Alexandra VA: Eremia, 2021).

Although there is some historical material here (some of which is outside the period of my competence), the book is also a contribution to the ongoing debate in Orthodox circles about the restoration of a female diaconate. As a matter of policy I never comment on internal issues relating to another part of Christ’s vineyard (DA1) which restricts me somewhat. Beyond that, Mitchell’s book is largely a work of theology, a field in which I can claim a complete lack of distinction.

I therefore limit myself to a few observations on the first chapter, which is concerned with history. Two points emerge from my reading.

The first is that Mitchell states that the first evidence for female deacons is found in Didascalia apostolorum which derives, he says, from the third century (“around 230”, p11). Sadly he appears to have overlooked more recent work on the Didascalia, which tends to date it somewhat later. As such we cannot be so sure that this is the first evidence. With due recognition of the uncertainties of interpretation of the 19^th canon of Nicaea, I still often think that this is the first certain evidence of such an order. However, Mitchell believes that the female diaconate was a new institution in the church of the fourth century. Here I agree, and suggest that a later dating for the Didascalia material might strengthen his case.

My second major observation is that the attempt to deny any female diaconate or office in the first century or so of Christ-confession (pp5-10) misses the mark. In Original bishops I suggest that there may well have been female episkopoi and diakonoi in the first century, but that female leadership rapidly disappears with the re-institutionalization of the church as associational (whilst clinging on in separated communities). To accept this would do no harm to Mitchell’s thesis since, as he states in his preface, “History is not tradition. History becomes tradition only when it is handed down.” (pxi)

The book is a light reworking of a dissertation dating from 2017; it thus inevitable that the treatment of deaconesses in Testamentum Domini does not deal with my own (2020) contribution, though what it has to say (pp16-17) is largely fair. He notes Martimort’s suggestion that the Testamentum knew only of deaconesses from his sources (unlikely I think) and also suggests that there is a reaction against the presence of deaconesses. I don’t think either is correct; I think the Testamentum is just puzzled at this new order and doesn’t really know what to do with them!

I hope that the author and his readers and supporters will take these comments in the constructive spirit with which they are offered.

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Presbyters in 3rd Corinthians and names in Philippians: insights from Richard Fellows

A communication from Richard Fellows drew my attention to his article on Acts, which is of rather more interest than the title might lead one to think. It can be read here.

In particular, Fellows points out that 3rd Corinthians, in the Acta Pauli, contains a letter sent by Stephanas and his co-presbyters (Daphnus, Eubulus, Theophilus, and Xenos). Fellows points out that the names suggest that these presbyters were hosts/benefactors of the church, and that this tends to support my case in Original bishops.

I agree that this letter to Paul from Corinth bears out my hypothesis at several levels, as this is communication by a gathering of presbyters on behalf of churches within an urban setting, as well as bearing names indicating benefaction. I suppose the failure to note 3 Corinthians must go down as an error of omission, and I am grateful for the correction.

There is more of interest here. Fellows’ overall hypothesis is that, just like Paul himself, many of the co-workers had two names, a phenomenon with which we are particularly familiar in the West Indies. Thus Stephanas, he suggests, is what he terms a “leadership name “ (though I would prefer “associational name”). I will admit that it had always struck me that Stephanas was a name which sort of belonged in associational honorific, and so to see this as a nom de guerre, as it were, is very illuminating.

There is, indeed, more. I argued at several points in the book that the episkopoi and diakonoi are mentioned in Phil. 1:1 because they were the agents of the gifts sent to Paul by the Philippians. And that two of these are mentioned by name, namely Euodia and Syntyche. My discussion of female leadership is brief, but admits that these are likely to have been among the episkopoi, and that female associational leadership is manifest in the first generation but largely in the first generation only. Since then I have read E. Hemelrijk, “Patronesses and ‘mothers’ of Roman collegia” Classical Antiquity 27 (2008), 115-162, which causes me to puzzle further about the disappearance of female ministry within the church in the earliest period. Is it, in some way, related to federation and the eventual development of monepiscopate?

Fellows suggests that Euodia is also a leadership name. Indeed he suggests, convincingly to me, that Paul’s description of the gift as an ὀσμή εὐωδίας at 4:18, is a play on Euodia’s name, linking her in particular to the gift and offering.

In response to a question he states that he has “found little evidence that associations gave leadership names… The phenomenon, however, did have parallels in the ancient world. New names were often given to kings, emperors, and philosophers, as well as to converts to Judaism. Interesting examples among the philosophers are Porphyry and Amelius-Amerius.”

Fellows has opened up a very interesting avenue of discussion. Do check out his link, and indeed his blog, where the link may be found.

Please help: Papal Commission on Women in the Diaconate

My own opinion on this matter is unimportant. What is important is that the Commission be allowed to function unimpeded by the profit motive when it meets in Rome from 25th-27th November.

I have received a request for a pdf of The original bishops from a member of the Commission who wishes to have an electronic copy in Rome, the book being too big to transport. I do not have such a copy so I asked Baker to assist. They have refused.

I have never had a high opinion of publishers.

If anyone has an e-book version I would be grateful to receive it so that I can pass it on to this individual.

My address can be found in the profile, or you can message me through academia.edu

You can also remind the director of marketing at Baker, Jeremy Wells, of the vitue of generosity, especially within the household of faith. His address I am happy to publish for the consumption of as many robots as can find it:jwells@bakerpublishinggroup.com