The Office of the Deaconess in Orthodox Churches1 -A Historical Analysis

The Office of the Deaconess in Orthodox Churches1-A Historical Analysis Introduction Issue of woman ordination is not a new issue for discussion in the theological forums. From the past few decades, feminist thinkers argue for the ordination of women in all the churches. In the western Christianity, most of the Protestant and Pentecostal churches showed some compassion towards this issue. But the Catholic and Orthodox Churches took an obstinate standing not only against the woman ordination but also allowing them to participate in the daily offices (such as reading of text, leading prayers, taking sermons etc). In such a context this paper attempt to find out the ecclesiastical role of women in the ordained ministry under the title ‘Female Deaconate’ in the Orthodox Churches. 1. Origin of Deaconate ‘Deacon’ means (Greek diakonos) ‘minister, servant or helper’. Deacons, or helpers, appear first in the church of Jerusalem, seven in number. The author of the Acts 6 gives us an account of the origin of this office, which is mentioned before that of the presbyters. It had a precedent in the officers of the synagogue who had charge of the collection and distribution of alms. The office of there deacons, according to the narrative in Acts, was to minister at the table in the daily love-feasts, and to attend to the wants of the poor and the sick. The primitive churches were charitable societies, taking care of the widows and orphans, dispensing hospitality to strangers, and relieving the needs of the poor. The presbyters were the custodians, the deacons the collectors and distributors, of the charitable funds.2 The example of the mother church was followed in all other congregations, though without particular regard to the number.3 In post-apostolic times, its role was changed to assisting the priest in the subordinate parts of public worship and the administration of the sacraments. The office of both deacon and deaconesses is called as deaconate. The diaconate became the first of the three orders of the ministry and a stepping-stone to the priesthood. At the same time the deacon, by his intimacy with the bishop as his agent and messenger, acquired an advantage over the priest.4 Deaconesses, or female helpers, had a similar charge of the poor and sick in the female portion of the church. This office was the more needful on account of the rigid separation of the sexes at that day, especially among the Greeks and Orientals. It opened to pious women and virgins, and chiefly to widows, a most suitable field for the regular official exercise of their peculiar gifts of self-denying charity and devotion to the welfare of the church. The deaconesses were usually chosen from elderly widows.5 2. ‘Women’ in New Testament period The term deaconess (as an ordained woman) is not mentioning directly in the New Testament. But some of the titles which are recorded in the scriptures show some similarities to theses terms. Deacon (Romans 16:1-2), Chēras (Acts 9:36-41), Prostatis (Romans 16:2), Kyria (2 John), Gynē (1 Timothy 3:11) are some of the words which are mentioning some particular women in the Bible. The Acts of Apostles 1 Here the term ‘Orthodox’ includes: a) Chaldean /Assyrian Church of the East, b) Oriental Orthodox Churches of: Coptic, Syriac Orthodox, Armenian, Ethiopian, Orthodox Syrian, Eritrean, c) Eastern Orthodox Churches. 2 Acts 6:3; 1 Tim. 8:8 3 Stuart G. Hall, Doctrine and Practice in the Early Church (London: SPCK, 1991), 32. 4 W.H.C. Friend, The Early Church (London: Hodder and Stoughton, 1973), 51. 5 “Deaconess, ” The Concise Dictionary of Christian Tradition, edited by J.D. Douglas, Walter A Elwell and Peter Toon (Michigan: Regency Reference Library, 1989), 118. 1 Chapter 6 clearly states that the position of deacon existed from the apostolic period. But it does not give any account of ordained women in Bible. Paul the Apostles remembers many women in his letters. In his letters to Romans he describes about ten women and among them the name of Phoebe has some momentous role. Phoebe was presented as a minister (Deaconess) in the sense of one who ministers the gospel. ‘Phoebe is referred to with the masculine ‘deacon’, from which it emerges that at that time there was no distinction between a male deacon and a female deacon’6. Later the term Deaconess emerged to denote a female deacon and also acknowledged as the wife of a deacon7. Priscilla, Junia8, Mary, Tryphena, Tryphosa, Persis, Julia etc, were mentioned as the co-workers of Paul. It shows that women played an important role in the ministry of Paul for the expansion of Christianity in the then world. Acts of the Apostles also records the service of Tabitha - who served the church, died and resurrected through Apostle Peter. In short, the New Testament acknowledges the presence and service of women for the expansion of early Christianity. 3. Outline of Female Deaconate in the Early Church New Testament keeps silence on the origin of female deaconate in the early church. But the terms which are used to describe certain women in the New Testament are closely related with the idea of deaconate. Less attention is usually given to Paul’s instruction about widows in 1Timothy 5 than to the matter of women’s teaching in chapter II. Yet these instructions were of great importance, especially as widows became increasingly recognized in the early church as an order of ministering women.9 As for widows in the New Testament period, Kelly says, ‘such glimpse as we obtained from acts (6.1; 9:39ff.) reveals that at the early stages the community treated the widows in its midst as an important responsibility, and that they for their part were grouped together as a body occupied in deed of kindness to the poor.’10 The feminine ‘deaconess’ is only attested for the second century. So some scholars like A. T. Hanson, Kelly etc, argues that the term Gynē refers the deaconess of the early Christianity or a certain groups of women who are in parallel with the deacons.11 At the beginning of Christianity and in the periods of the Apostles and Apostolic Fathers, there were no strict hierarchical structures in the church. Christian ministry mainly concentrated on the proclamation of gospel and the table fellowships with some charitable works. Three institutions which are prevailed in the Christian administration world are bishop, presbyter and deacon. ‘It is not possible for us, now, to give a clear outline or a straight forward classification of the functions of them.’12 The ministry of bishop, presbyter and deacon appeared in various form, and these offices shared the powers and responsibilities with teachers, prophets, widows and deaconesses. So there were not specific role for women as deaconess. By the year 451, the three fold ministry was fixed and universal. Other forms of ministry, especially those of prophets and teacher, had become functions of bishops, priests and deacons, and whatever part in them women had once played has disappeared.13 6 Susanne Heine, Women and Early Christianity (Minneapolis: Augsburg Publications, 1988), 88. 7 Ruth A. Tucker and Walter Liefeld, Daughters of the Church (Secunderabad: OM Authentic Books, 2006), 72. 8 It is the Latin female name and the counter part of Julius. John Chrysostom and Jerome referred this person as woman. See: Raymond E Brown, Joseph A. Arzmyer and Roland E. Murphy, The New Jerome Biblical Commentary (Bangalore: TPI, 1992), 868. 9 Mercy K. John Sthrithwa Dharshanam, Malayalam (Thiruvalla: CSS, 2001), 51-52. 10 Cited in Ruth A. Tucker and Walter Liefeld, op.cit., 86. 11 Ibid., 86. 12 Susanne Heine, op.cit., 91. 13 Stuart G. Hall, op.cit., 237. 2 4. Female Deaconate in 2nd and 3rd Centuries The second century provides some imprecise ideas of Deaconate in the history of Christianity. In a secular text, one of the letters from Pliny, Governor of Bithynia, to Trajan (112AD), he asks for guidance on how to handle the Christian sect, writing that he had to place two women called ‘deaconesses’ (ancillae quae ministrae dicebantur) under torture.14 Its makes clear that, from the second century onwards, the position of female deaconate existed in the church. In the letter of Ignatius of Antioch to the Smyrnaeans, he mentions, “I salute the families of my brethren, with their wives and children, and those that are ever virgins and the widows”15. Mentioning about virgins and widows can also be seen in the “Epistle of St. Ignatius of Antioch to the Philadelphians”16. It shows clearly that the virgins and the widows hold some greater position in the church. But they were not called as deaconess because it was a later development which happened only after the second century. In the writings of Tertullian (CE. 155-250), he explains the position and dress costumes of a virgin or a widow who are ready to take vow of celibacy for Christ.17 The Canons of the Alexandrian Church (which are wrongly ascribed to Hippolytus) also mentioning about the codes and contexts of Virgins and Widows (Canon No.9, 17, 32 & 35)18. The Didascalia Aposotlorum from a Syrian Church dates from the middle of the third century and is the earliest testimony to an ecclesiastical office of deaconess point outs that women were appointed to assist in other women’s baptism and to visit the sick and elderly in their homes.19 In the 4th Century, as a consequence of the entry of the pagans’ masses into the church, the office of the deaconess increased even more importance and attained its definitive form and full development.20 5. Reference of Female Deaconate in the Early Church Documents The author of the ‘Apostolic Constitution’ located deaconesses within the church’s function. The Apostolic Constitutions regulates the order of Deaconess in the church by fixing the qualities of a deaconess. It records, a deaconess, she must be “a pure virgin, or a widow who has been but once married, faithful and well esteemed”.21 It also explains that she must be a virgin or a worthy widow. She was subordinate to the male deacon but above other women in her relation to the bishop. This Constitution also explains that her service in the community was directed by the bishop, seems to have been adapted to changing pastoral practice and need, but her principal service seems to have been directed towards women. She was not authorized to teach in church or to baptize. The bishop laid hand on her, invoked the Holy Spirit, and prayed a special blessing on her behalf. She was ordained after the deacon but before the sub deacon and lector. 5.1 Eligibility and age of a Deaconess: In the earlier period it was only a widow who could become a deaconess, but undoubtedly the strict limits of age, sixty years, which were at first prescribed for widows, were relaxed, at least at certain periods and in certain localities, in the case of those to be appointed to be 14 Joan Morris, The Lady was a Bishop, translated by Mrs. K. K. George and M. Kurian (Thiruvalla: TLC, 1989), 3. 15 Cyril C. Richardson, Early Christian Fathers, Vol. I (London: SCM Press Ltd., n.d.), 116. 16 Ibid., 111. 17 “Latin Christianity: Its founder Tertullian,” In The Ante-Nicene Fathers. Vol. III. Edited by Alexander Robert and James Donaladson, (Michegan: Wm. B. Eerdmans Publishing company, 1963), 687. 18 “Hippolytus,” In The Ante-Nicene Fathers. Vol. III. Edited by Alexander Robert and James Donaladson, (Michegan: Wm. B. Eerdmans Publishing company, 1963), 258. 19 Marie Eloise Rosenblatt, “deaconess,” The Modern Catholic Encyclopedia. edited by Michael Glazier and Monika K. Hellwig (Bangalore: Claritian Publications, 1997), 232. 20 Hubert Jerdin & John Dolan, History of the Church, Vol. I (London: Burns & Oates, 1980), 312. 21 “Apostolic Constitution,” In Dictionary of Apostolic Church. Vol. I. Edited by James Hastings (New York: Charles Scriber’s Sons, 1916), 85. 3 deaconesses. The age of entry fixed at sixty by St. Paul, and at fifty by Didascalia, was reduced to forty by the 15th Canon22 of the Council of Chalcedon.23 5.2 Functions of the deaconate: There can be no doubt that in their first institution the deaconesses were intended to discharge those same charitable offices, connected with the temporal well being of their poorer fellow Christians, which were performed for the men by the deacons. According to the First Apology of Justin the Martyr (150 AD), the ministry of the deacon was expressed in the liturgical celebration of the gathered Eucharistic assembly, “…reading the gospel, leading the intercessions of the people, receiving the gifts of the people and ‘setting the table’ for the meal, serving the Eucharistic meal….”24 Moreover the social service carried on by the deacons seems to be been rooted in the liturgical celebration. But in one particular, viz., the instruction and baptism of catechumens, their duties involved service of a more spiritual kind. The universal prevalence of baptism by immersion and the anointing of the whole body which preceded it rendered it a matter of propriety that in this ceremony the functions of the deacons should be discharged by women.25 The Didascalia Apostolorum (III, 12) explicitly directed that the deaconesses are to perform this function. It is probable that this was the starting point for the intervention of women in many other ritual observances even in the sanctuary. The Apostolic Constitutions expressly attribute to them the duty of guarding the doors and maintaining order amongst those of their own sex in the church, and they also (II, 26) assign to them the office of acting as intermediaries between the clergy and the women of the congregation; but on the other hand, it is laid down (VIII, 27) that "the deaconess gives no blessing, she fulfills no function of priest or deacon", and there can be no doubt that the extravagances permitted in some places, especially in the churches of Syria and Asia, were in contravention of the canons generally accepted. We hear of them presiding over assemblies of women, reading the Epistle and Gospel, distributing the Blessed Eucharist to nuns, lighting the candles, burning incense in the thuribles, adorning the sanctuary, and anointing the sick (II, 448). All these things must be regarded as abuses which ecclesiastical legislation was not long in repressing.26 According to the newly discovered "Testament of Our Lord" (c. 400), widows had a place in the sanctuary during the celebration of the liturgy, they stood at the anaphora behind the presbyters, they communicated after the deacons, and before the readers and sub deacons, and strange to say they had a charge of, or superintendence over the deaconesses. Further it is certain that a ritual was in use for the ordination of deaconesses by the laying on of hands which was closely modeled on the ritual for the ordination of a deacon.27 6. Female Deaconate in the Persian/Chaldean Tradition Role of Female Deaconate in the Persian/Chaldean tradition was very less. Mentioning about the Female Deaconate in the church documents was also very low. The canons of the Synod of Marutha (of Maifarcut) in 410 AD insisted that each village must have at least one deaconess for the smooth 22 G. Chediath, Sunahadosukal, Malayalam (Kottayam: OIRS, 1997), 58. 23 “Deaconess,” The Oxford Dictionary of Christian Church. edited by F. L. Cross (London: Oxford University Press, 1966), 377. 24 Anglican-Lutheran International Commission, The Diaconate as Ecumenical Opportunity (London: Anglican Communion Publications, 1996), 10. 25 Ward Powers, The Ministry of Women in the Church (Summer Hill: SPCKA, 1996), 167-168. 26 Marie Eloise Rosenblatt, op.cit., 232. 27 H. Thurston, “Deaconesses.” cited in The Catholic Encyclopedia published in http://www.newadvent.org/cathen/04651a.htm (09/10/2009) 4 functioning of the church. The Synod fixed the role of deaconess in the church as a helper in the time of baptism.28 In the commentary of Baptism, Catholicos Isoyahab III (580-596) records that, ‘In the time of women baptism, the role of deaconess is to immersed the candidate three times in water, smear the Holy Oil and decorate with new dresses’29. The commentary also indicates that, in case of the absence of a deaconess, the whole duties can be done by the baskyomo30 of that church. From this statement, it is clear that the Persian/Chaldean church doesn’t considered deaconate as an ordained ministry but only as a service ministry.31 In the reign of Patriarch George I, the duties of deaconess were limited to reading the Psalms in the time of liturgy and to assist the elder women when they take baptism.32 When adult baptism became rare the office of deaconess decline in importance. This process was helped by abuses which had crept in when deaconess arrogated to themselves ministerial function, e.g. in the Monophysite and Nestorian communities, where they administered Holy Communion to women, read the scriptures in public and the Council of Epaon (517) and Orleans (533) abrogated the office, but it is found in other place till eleventh century.33 7. Female Deaconate in the Oriental Tradition In the Oriental tradition, the orthodox churches have their own systems of ordination. Alexandrian (Coptic Orthodox) and Ethiopian Churches hold the tradition of deaconess from the period of St. Clement of Alexandria and of Origen. The general canons of these churches documented the position of deaconess in the church. In most of the cases, deaconesses were constituted for assistance in the baptism of the adult women and for the reading of scriptures in the time of Holy Communion. Canon34 of the Syriac Orthodox Church and the Orthodox Syrian Church also indicates that these two churches exercised the Female Deaconate in their tradition. Patriarch Severious records that, ‘in the East, i.e., at Antioch, deaconesses have the right to become abbot of a monastery’35. Hudaya Canon explains about the ordination, rights and duties of a deaconess as: 1) there is not ordination for deaconess but some special prayers to install a women as deaconess, 2) She have the right to sit at the frond row of the seats, 3) She have the right to give Holy Communion to women and the children those who are under the age of five, 4) She can enter in to the Altar for lighting the lamps and for cleaning, 5) She have the right to take Holy communion from the Sculpture and to give it to women in case of emergency and she have the right to smear Holy Chrisom in the time of adult baptism for women.36 In India, the position of deaconess prevailed in the periods of Mor Osthatios Sleeba37. He elected some baskyomos as deaconess and they 28 G. Chediath, Maruthayude Kanonakal, Malayalam (Kottayam: OIRS, 1989), 36. 29 Mathew Mor Severious, Pourastya Vedashasthra Darshanangal, Malayalam (Kottayam: MOC Publications, 2000), 101. 30 Baskyomo (Syr): It means the wife of a deacon or a priest. In the ancient Syrian tradition, they have some special powers and duties along with their husband. 31 Mathews Mor Severious, op.cit., 101. 32 Ibid. 33 “Deaconess,” The Oxford Dictionary of Christian Church, op.cit., 377. 34 Both of these churches accepted the “Hudayo Canon” as their official Canon compiled by Maphriano Bar Ebroyo Greegorious in 13th C. 35 Yakoob Mor Julious, Hudya Canon, Malayalam (Udayagiri: Seminary Publications, 1995), 79. 36 Yakoob Mor Julious, op.cit., 79-80; Konatt Abraham Malpan, Hoodaya Canon, Malayalam (Kottayam: MOC Publications, 2000), 90-93. 37 A delegate bishop to India from the Patriarchal See of Antioch from 1908-1930. One of the deaconesses (Deaconess Mary, Moovattupuzha, who elected through him) was still alive and she is the wife of late priest. 5 assisted him in the time of adult female baptism. It is believed that the Armenian Church gave ‘ordination’ to women deaconesses.38 8. Female Deaconate in the Eastern Orthodox Tradition Eastern Orthodox tradition was based on the Greek tradition which was prevailed in the eastern Christendom. Didascalia (Teachings of Apostles) was the base of Greek ecclesiastical codes and canons. Didascalia rightly points out that women holds some special positions in the church in the early periods. Widows, Virgins and Old Ladies were appointed in the church for special functions. Most of them worked with the male deacons without any discrimination. At the same time, the Nomocanon of Photius39 restricted to give priestly ordination to a woman.40 Though there were no ordination for them but at the same time they were installed as deaconess through some special prayers. The main duties of these deaconesses were to visit the gentile women and to evangelize them. They were also deputed to visit the sick and needy. Later in the fourth century, the deaconesses were mentioned in the Council of Nicea in 325 which implies their clerical, ordained status. Olympias, one of the closest friends and supporters of the archbishop of Constantinople, John Chrysostom, was known as a wealthy and influential deaconess during the 5th century.41 Even Justinian's legislation regarding clergy at the great imperial churches of Hagia Sophia and Blachernae in the mid-sixth century included female deacons. He also included female deacons among the clergy whose numbers he regulated for the Great Church of Hagia Sophia, listing male and female deacons together, and later specifying one hundred male and forty female deacons. Furthermore, from the luminal period of the eighth century, the Barberini Codex, containing a liturgical manual, provides an ordination rite for a female deacon which is virtually identical to the male deacons' rite. The deaconesses continued to exist after the middle Byzantine period predominantly in the capital city as well as many monastic communities. Evidence of continuing liturgical and pastoral roles is provided by Constantine Porphyrogenitus' 10th century manual of ceremonies (De Ceremoniis), which refers to a special area for deaconesses in the Hagia Sophia.42 Balsamon, Patriarch of Antioch43 about A.D. 1070 states that deaconesses in any proper sense had ceased to exist in the Church though the title was borne by certain nuns44, while Matthew Blastares declared of the tenth century that the civil legislation concerning deaconesses, which ranked them rather among the clergy than the laity had then been abandoned or forgotten. 9. Reason for its decline After the 4th century the role of the deaconesses changed drastically. It appeared that the amount of involvement with the community and the focus on individual spirituality did not allow the deaconess to define her own office. Social attitudes promoted during the 4th and 5th centuries councils which structured 38 Mathews Mor Severious, op.cit., 103 39 The standard code of Eastern Church Law 40 Kallistos Ware, “Man, Woman, and the Priesthood of Christ,” edited by Peter Moore, Man, Woman, and Priesthood (London: SPCK, 1979), 69. 41 Chrysostomos (Archbishop), “Women in the Orthodox Church,” Orthodox Life, Vol. 31, No. 1 (Jan-Feb, 1981): 34-41. 42 H. Thurston, “Deaconesses.” op.cit. 43 ‘Patriarchate of Antioch’ under the Ecumenical Patriarchate. 44 Robinson, Ministry of Deaconesses, p. 93 cited by H. Thurston, “Deaconesses.” cited in The Catholic Encyclopedia published in http://www.newadvent.org/cathen/04651a.htm (09/10/2009) 6 the organization and defined roles within the Church resulted in a patriarchal church. With Christianity's allowance as a legally valid religion by Constantine, leadership roles for women within the church diminished. During the rule of Constantine, as Christianity became more institutionalized; leadership roles for women decreased as they became subordinate to males within the church organization. It was during the fifth and sixth centuries in the western part of the Roman Empire that the role of deaconess became less favorable. The Councils of Orange in 441 and Orléans in 533 directly targeted the role of the deaconesses in the church by the male-dominated hierarchy which forbade their ordination. By at least the ninth or tenth century only nuns were ordained as female deacons. Evidence of female diaconal ordination itself is less conclusive for the ninth through early twelfth centuries than for previous eras. There is enough of a historical record to indicate that the female diaconate continued to exist as an ordained order in Constantinople and Jerusalem for most if not all of this period. In the Byzantine Church45, the female diaconate decline began sometime during the iconoclastic period with the vanishing of the ordained order for women in the twelfth century. It is probable the decline started in the late seventh century with the introduction into the Byzantine Church of severe liturgical restrictions on menstruating women.46 By the eleventh century, the Byzantine Church had developed a theology of ritual impurity associated with menstruation and childbirth. The dichotomy between Alexandrian and Antiochean attitudes about menstruation and other bodily functions was a method of restricting leadership roles of women in the church. By the end of the medieval period the role of the deacons decreased into mere preparation for priesthood, with only liturgical roles. In the 12th and 13th century deaconesses have completely disappeared in the Christian church. By the eleventh century they have ceased to exist in the eastern Mediterranean Christian churches.47 10. Attempts for the re-establishment of Female Deaconate As early as the 17th century, the Anglican/Episcopal Church blessed a form of ministry for women that focused on caring for the sick, the poor and needy, women and children. This was the beginning of the reinstitution of the office of the diaconate, a process that spanned over three hundred years. It was a juxtaposition of women filling the various ministerial needs of the Church and a growing understanding of the theological underpinnings of the order. Apart to this movement, certain Orthodox women started a parallel move with in the church. With the support of Feminist and liberal promoters, the argument for re- establishing ‘Female Deaconate’ become vigorous. There have been numerous attempts for over one-hundred and fifty years to reinstitute the female diaconate. As early as 1855, the sister of Czar Nicholas I tried to restore the office. Other prominent Russians also lobbied for its restoration, including Alexander Gumilevsky and Mother Catherine. According to numerous sources, in 1905-06, several bishops, archbishops, and metropolitans of the Russian Orthodox Church encouraged the effort. According to a report on the Consultation of Orthodox Women in Agapia in 1976, this issue was to be a major topic at the Council of the Russian Church beginning in 1917, but due to the political turmoil in Russia at the time, the council’s work was not addressed.48 45 Also called as the Easter Orthodox Church 46 Constance F. Parvey, ed., Ordination of Women in Ecumenical Perspective (Geneva: WCC, 1980), 14. 47 Mary P. Truesdell, The Office of the Deaconess. Cited in www.philosophy-religion.org/diaconate/chapter_7.htm (18/09/2009) 48 Constance J. Tarasar, and Irina Kirillova, eds., Orthodox Women: Their Role and Participation in the Orthodox Church (Report on the Consultation of Orthodox Women, Sept. 11-17, 1976, Agapia, Romania) cited in http://incommunion.org/?p=945 (18/09/2009) 7  Other efforts were made in Greece. On Pentecost Sunday in 1911, Archbishop (now, Saint) Nektarios ordained a nun to the diaconate to serve the needs of the monastery. A few years later, Archbishop Chrysostomos of Athens appointed monastic ‘deaconesses’ who were nuns actually appointed to the sub-diaconate. More recently, the issue has been discussed at the international conferences for Orthodox women in Agapia, Romania (1976—at which its restoration was unanimously recommended), Sophia, Bulgaria (1987), Rhodes, Greece (1988), Crete (1990), Damascus, Syria (1996) and Istanbul (1997). Furthermore, in July of 2000, after over a year of careful review of the subject, a formal letter was sent to the Ecumenical Patriarch by more than a dozen Orthodox theologians as Elisabeth Behr-Sigel, Fr. Boris Bobrinskoy, Olivier Clément, and Nicolas Lossky. The letter traces the history of the female diaconate and notes that the Patriarch himself has stated that there is “no obstacle in canon law [that] stands in the way of the ordination of women to the diaconate. This institution of the early Church deserves to be revitalized.” 49 Conclusion In the current scenario, where the issues of woman ordination and female ministerial participation are discussed in the theological realm, the idea concerning female deaconate is very important. Office of the women deaconate was not a new issue in the history of Christianity and in the church orders. Especially in the history of the Orthodox Churches, female deaconate existed and flourished in ancient times. Due to the influence of patriarchy and strict monastic traditionalist, it was abolished from the church. But the new era requires the participation of women as well as men to meet the daily requirements of the church. Comparing to the past, mission of the church become more complex and perplexed. So the active participation of both men and women is required to fulfill the mission of the church. Then the re- establishment of female deaconate will become the first step towards a new future. Bibliography “Apostolic Constitution.” In Dictionary of Apostolic Church. Vol. I, Edited by James Hastings. New York: Charles Scriber’s Sons, 1916, 85. “Deaconess.” In The Oxford Dictionary of Christian Church. edited by F. L. Cross. London: Oxford University Press, 1966. “Deaconess.” The Concise Dictionary of Christian Tradition, edited by J.D. Douglas, Walter A Elwell and Peter Toon, Michigan: Regency Reference Library, 1989, 118. “Hippolytus.” In The Ante-Nicene Fathers. Vol. III, Edited by Alexander Robert and James Donaladson. Michegan: Wm. B. Eerdmans Publishing Company, 1963, 258. “Latin Christianity: Its founder Tertullian.” In The Ante-Nicene Fathers. Vol. III, Edited by Alexander Robert and James Donaladson, Michegan: Wm. B. Eerdmans Publishing company, 1963, 687. Anglican-Lutheran International Commission, The Diaconate as Ecumenical Opportunity. London: Anglican Communion Publications, 1996. Brown, Raymond E., Joseph A. Arzmyer and Roland E. Murphy. The New Jerome Biblical Commentary. Bangalore: TPI, 1992. 49 Orthodox Women’s Consultation on Church and Culture, Crete, January 1990. Cited in http://members.iinet.net.au/~mmjournl/MaryMartha/CONSULTATIONS%20and%20REPORTS/CRETE%20Consul tation%201990.html (18/09/2009) 8 Chediath, G. Maruthayude Kanonakal, Malayalam. Kottayam: OIRS, 1989. Chediath, G. Sunahadosukal, Malayalam. Kottayam: OIRS, 1997. Chrysostomos (Archbishop), “Women in the Orthodox Church,” Orthodox Life, Vol. 31, No. 1 (Jan-Feb, 1981): 34-41. Friend, W.H.C. The Early Church. London: Hodder and Stoughton, 1973. Hall, Stuart G. Doctrine and Practice in the Early Church. London: SPCK, 1991. Heine, Susanne. Women and Early Christianity. Minneapolis: Augsburg Publications, 1988. Jerdin, Hubert & John Dolan, History of the Church, Vol. I, London: Burns & Oates, 1980. John, Mercy K. Sthrithwa Dharshanam. Malayalam. Thiruvalla: CSS, 2001. Julious, Yakoob Mor. Hudaya Canon, Malayalam. Udayagiri: Seminary Publications, 1995. Malpan, Konatt Abraham. Hoodaya Canon, Malayalam. Kottayam: MOC Publications, 2000. Morris, Joan. The Lady was a Bishop, translated by Mrs. K. K. George and M. Kurian. Thiruvalla: TLC, 1989. Parvey, Constance F. ed., Ordination of Women in Ecumenical Perspective. Geneva: WCC, 1980. Powers, Ward. The Ministry of Women in the Church. Summer Hill: SPCKA, 1996. Richardson, Cyril C. Early Christian Fathers, Vol. I, London: SCM Press Ltd., n.d. Rosenblatt, Marie Eloise. “deaconess.” The Modern Catholic Encyclopedia. edited by Michael Glazier and Monika K. Hellwig. Bangalore: Claritian Publications, 1997, 232. Severious, Mathew Mor. Pourastya Vedashasthra Darshanangal, Malayalam. Kottayam: MOC Publications, 2000. Tucker, Ruth A. and Walter Liefeld. Daughters of the Church. Secunderabad: OM Authentic Books, 2006. Ware, Kallistos. “Man, Woman, and the Priesthood of Christ.” edited by Peter Moore, Man, Woman, and Priesthood (London: SPCK, 1979), 69-70. Webliography “Orthodox Women’s Consultation on Church and Culture”, Crete, January 1990. cited in http://members.iinet.net.au/~mmjournl/MaryMartha/CONSULTATIONS%20and%20REPORTS/CRETE %20Consultation%201990.html (18/09/2009) Mary P. Truesdell, The Office of the Deaconess. cited in www.philosophy- religion.org/diaconate/chapter_7.htm (18/09/2009) Constance J. Tarasar, and Irina Kirillova, eds., Orthodox Women: Their Role and Participation in the Orthodox Church (Report on the Consultation of Orthodox Women, Sept. 11-17, 1976, Agapia, Romania) cited in http://incommunion.org/?p=945.htm (18/09/2009) Robinson, Ministry of Deaconesses, p. 93 cited by H. Thurston, “Deaconesses.” cited in The Catholic Encyclopedia published in http://www.newadvent.org/cathen/04651a.htm (09/10/2009) H. Thurston, “Deaconesses.” cited in The Catholic Encyclopedia published in http://www.newadvent.org/cathen/04651a.htm (09/10/2009) (A Paper Presented by Greger R. Kollanoor in FFRRC Students Seminar on 3rd November, 2009) 9