Women deacons: Understanding the Church’s history and potential reinstatement

The recent Synod on Synodality seemed to have addressed several hot button topics that have been at the forefront of dissent and confusion within the Church. One of those topics was the question as to if women should be ordained as permanent deacons. It is important to understand the history of women deacons in the Church and the role for which they were tasked if we are to properly view the issue the synod faces and the matter, we, as a church, must address.

It is imperative that we recognize the role of women deacons is traced back to Sacred Scripture. We first see a woman deacon mentioned in St. Paul’s letter to the Romans. “I commend to you Phoebe (emphasis mine) our sister, who is a minister of the church at Cenchreae, that you may receive her in the Lord in a manner worthy of the holy ones and help her in whatever she may need from you, for she has been a benefactor to many and to me as well.” (Romans 16:1-2)

The word “minister” in Greek is “diakonos”. The word is translated “deacon” and is an established official ministry role in the local church within Sacred Scripture. St. Phoebe is only mentioned in these two verses in St. Paul’s letter to the Romans. It is fascinating to consider why Paul gives such high praise to her yet writes so little about her. The tone in which he writes about her, however, in his letter suggests a welcoming and appreciative attitude.

One of the things he does is acknowledge her as a “diakonos.” He recognizes her as a “minister” or “deacon” of the church and encourages the church at Rome to “receive her” and “help her.” He tells them that she “has been a benefactor” to others, including St. Paul himself. The question we must consider is what her actual role was in the church as “deacon.” The answer to that question is not so simple.

The job and duties of a “minister” or “diakonos” in the early church are not defined in any writings. It is safe to say, based on what Paul tells the Romans about Phoebe, that it included some type of involvement and support for the church. Since she is identified as being from the Church in Cenchreae (which was in Greece close to Corinth) then it is safe to think that she was Greek herself. This would have placed her over 600 miles from Rome. It is evident that she traveled quite a distance to spend time with the Church in Rome. This signifies an active and important role within the Church by deacons. Many theologians even believe she might have been the individual to deliver Paul’s letter to the Romans personally.

Outside Phoebe and Sacred Scripture, women deacons throughout church history have been mentioned in various written forms: epigraphs, letters, chronicles, and even ordination rites specifically for women deacons. The truth is the existence of women deacons throughout Christian history and tradition should never be disputed because there is too much evidence to show it existed (beginning with the Bible). The issue facing the synod, and Church leaders today, is if that role will be officially reinstated within the Church.

The reinstatement of women deacons would not be out of the ordinary for the Church and would certainly not suggest a maneuvering toward women priests. It would simply be bringing back an old tradition that dates to the New Testament and early Church. Early Church records seem to indicate women deacons could read the Gospel, preach, and teach. It is unclear what, if any, liturgical roles they might have played. (although the Eastern Church appeared more open to them having liturgical roles than the West). Women deacons held some of the same responsibilities throughout history that male deacons did but they also held different roles in many ways. Some of them were married and were mothers while others remained virgins and were never married. It is crucial to understand, however, the role of women deacons throughout church history was largely dependent upon the needs of the Church at that time and not on the opinion regarding their value or right in this role.

Is it time for women deacons in the Church again? In many areas of the world, it certainly would provide access to ordained church leaders where many individuals are unable to see any priest or a deacon for months at a time due to a shortage of those positions. As a church, our focus should be on providing everyone access to church leaders that can provide the sacraments, minister, and encourage everyone in the faith.  

Our predecessors ordained women as deacons for specific purposes and needs of the Christian community at that time to ensure they were able to live a selfless life that was focused on the Lord Jesus Christ. It is still our duty to bring Jesus to everyone desiring to encounter Him. If we get so wrapped up with legalism that we ignore the early Church’s history and precedent, then we blindly lead individuals to a life without access to Christ. We, then, do the opposite of what Christ tells us to do and expects from His Church.