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The office of deaconess may be regarded as substantially the same with that of female presbyters. They were early known in the church by a great variety of names, all of which, with some circumstantial variations, denoted the same class of persons. They were helpers, assistants to perform various services in the church. The following are the most frequent names by which they are distinguished, episcopae, episcopissae, antistae*, viduae*, viduatas, ministrae, ancillae*, etc. Their most frequent appellation however is that of deaconess, diaconissa, a term which does not occur in the Scriptures, though reference is undoubtedly had to the office in Rom. 16:1. Profane writers use the term diaconay* to denote both the wife of a deacon, and an officer in the church; which has been a fruitful source of controversy. The principal points of dispute which have been raised on this subject are arranged under the following heads.
Hugo Grotius, in his commentary on that passage says, that "in Judea the deacons could administer freely to the female sex. The office of deaconess was accordingly unknown among the Jews; but in Greece no man was allowed to enter the apartment of that sex, which custom gave rise to two classes of female assistants, one called * or *, who devoted their attention to the department of the women; the other, Latin diaconissa*. whom Pliny in his epistle to Trajan calls ministrae, attended to the poor and the sick of their own sex, and provided for their wants." Others give a different explanation of this matter; and indeed it must be admitted, that from the second to the fourth century the office was known in many churches in various countries, though it was never universally adopted.
One part of their office was to give religious instruction, which undoubtedly was merely catechetical; for the language of Paul, 1 Cor. 14:34, 1 Tim. 2:8–12, forbids the supposition that they ever usurped the place of public teachers; but the primitive church at least agreed in permitting them to impart catechetical instruction to their own sex. They were in this way private catechists to female catechumens.
Morinus offers several reasons for the abrogating of this office in Syria, which were briefly – that the services of these women became less important after the cessation of the agapae of the primitive church, – that the care of the sick and the poor which had devolved upon the church, was in the time of Constantine assumed by the state, – that after the introduction of infant baptism, their attendance at this ordinance became of less importance – and finally, that they, in their turn, became troublesome aspirants after the prerogatives of office; just as the abbotesses and prioresses of later times assumed all the offices of the bishop, preaching, administering the communion, absolving, excommunicating, and ordaining at pleasure; abuses which it required all the authority of councils, and of the pope himself, to rectify; in a word, the order was abolished because it was no longer necessary. Cessante causa, cessat effectus.
[There were fanatical sects even in the ancient church, such as the Montanists and Collyridians, who authorized and encouraged women to speak, dispute, and teach in public. But the sentiment of the church has uniformly been opposed to such indecencies. What impudence, says Tertullian, in these heretical women to teach, to dispute, to exorcise, and even to baptize! De Bap. 17. Let no woman speak in public, nor teach, nor baptize, nor administer the sacrament, nor arrogate to herself any office of the ministry belonging to the other sex, De Virg. vel. c. 9. Let not a woman, however learned or holy, presume to teach men in public assembly – is the injunction of the council of Carthage, IV. 99. Let all the female sex, says Chrysostom, forbear from assuming the responsibility of the sacred office, and the prerogatives of men, De Sacerdotio, L. II. The Apostolic Constitutions declare it to be a heathenish custom. Lib. 3. c. 9; and Epiphanius has a particular dissertation in which he shows at large, that no woman, from the foundation of the world, was ever ordained to offer sacrifice, or perform any solemn service of the church. – TR.
Plinii Epist. lib. x. ep. 96, (al 97): Lucian. Samosat. de morte Peregrin. c. 12: Libanii. Orat. 16. p, 452.
Tertull. de veland. Virgin, c. 9: Constit, Apost. lib. iii. c. 1: Basil. M. c. 24: Sozom. h. e. lib. vii. c. 16. Codex. Theod. Jib. xvi. tit. ii. 1. 27.
Sozom. h. 6. Jib. viii. c. 9: Concil. Chalcedon c. 14. (al 15.)
Tertull. de veland. Virgin, c 9.
Constit. Apost. lib. vi. c. 18: Epiphanins. expos, fid. c. 21: Justin. Nov. vi. c. 6: Binterim. S. 435 – 7.
Clemens Alex. Strom. 7. 395.
Constit. Apost. lib. viii. c. 19: Concil. Cbalced. c. 15: Trullan. c. 14. c. 40.
Concil. Nic. c. 19: Laodic. c. 11.
Haer. xc. c. 3.
(No tag #9 appears in Rev. Lyman Coleman's translation.)
The custom of the times was to baptize by immersion, and in a state of nudity. Constit. Apost. lib. iii. c. 15, 16: Epiph. exposit. fid. c. 21: Justin. Nov. vi. c. 6. etc.
Constit. Apost. lib. vii. c. 28. lib. ii. c. 26, 57, 58. c. 3. 7.
Balsamon Comment, in Concil Chalced. c. 15.
Jo Morin. de sacr. ordinat. P. 11. p. 502.
(* denotes Greek text in Rev. Lyman Coleman's translation.)
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