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
In addition to writing here, I also serve as Managing Editor at Conciliar Post, a website dedicated to faithful and serious thinking about important topics. One of the many things I enjoy about Conciliar Post are the monthly Round Table discussions, where several writers offer answers to a question about a contemporary cultural or theological issue. January’s Round Table was about the role of women in the Christian Church. After reading my contribution (below), I would encourage you to visit this discussion on Conciliar Post.
Q: What is the appropriate place and role of women in the Christian Church?
In answer to this question (or rather, as the beginning of an answer which extends beyond the brief remarks offered here), I want to take a historical and textual approach to the earliest Christian communities as referenced in Romans 16. When discussing the role of women in the Church, many Christians seem to take a perspective of “There isn’t biblical evidence for female pastors; therefore there shouldn’t be female pastors”, effectively ending their discussions of the subject there. Evidence for this view, in my opinion, seems tenuous at times, as I hope to demonstrate below. Continue reading