This post is part of an ongoing series reflecting upon Women and Gender in Early Christianity.
Pheobe the διάκονος: Reflections on a Program for Assessing Deaconesses in EC
In the article “Deacons, Deaconesses, and Denominational Discussions,” Clarence Agan III tackles the often controversial topic of NT women’s service is diaconal roles, employing Paul’s reference to Pheobe as a διάκονος as a test case. Agan begins this article with some important caveats, namely that a) discussions of women in the early Church must take a holistic approach rather than specifically-targeted rhetorical tactics, b) specific lexical factors surrounding διάκονος must be thoroughly investigated in their particular contexts, and c) a theological reading of prescriptions in the early Church should form only part (though an integral part) of contemporary denominational and theological reflections on women, gender, and church office. Using this approach, Agan argues that Pheobe’s title of διάκονος in Romans 16:1 should be understood as an indicatory of her emissary or representative status. Continue reading
This post is part of an ongoing series reflecting on the appropriate approach to and method for historical theology.
Epistemological clarity constitutes the second vital component for historical theological work. This necessity arises out of awareness of the postmodern critique of knowledge. As noted above, the postmodern challenge argues that historians can only engage the past from their own necessarily limited and linguistically constructed perspectives, thereby limiting the applicability of any claims to assertions of relative perspective. The work of Foucault, Lyotard, and Berkofer rightly critiques assumptions of narrative meaning at work in historical reconstructions, that all perspectives are necessarily limited. However, less persuasive is the critique of narrative that accompanies the postmodern metanarrative. Recognition that everyone relies on worldviews which contain certain epistemological assumptions does not necessitate that those worldviews (and epistemologies) are invalid. Rather such recognition requires awareness of those assumptions and how they operate. Continue reading