St. Phoebe Center for the Deaconess

“Women Willing to Offer Themselves”: The Historic Consecration of Deaconesses in Africa

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by Carrie Frederick Frost, St. Phoebe Board Member
published in The Wheel Journal
March 2, 2017

Several Orthodox women were made deaconesses in Democratic Republic of Congo on February 17, 2017. Though this is a remarkable and historical event not just in African Orthodoxy, but in Orthodoxy the world over, it took about five days for this news to travel into English-speaking quarters of the Church. This time lag is indicative of both the lack of communication channels among international theologians and hierarchs and the independent character of each of the autocephalous Orthodox Churches. The Synod of Alexandria, which had moved in November of 2016 to pursue the revival of the female diaconate, needed neither permission from, nor consultation with any other part of the Church to grant these women diaconal ministry earlier this month.

The information on the consecration of the deaconesses is scant. It appears that they were not ordained into a major order (cheirotonia) because their consecration took place at the end of Liturgy (rather than during it) and because the photographs show the laying on of hands by His Beatitude Theodoros II, Pope and Patriarch of Alexandria and All Africa happening at his throne, rather than at the altar (as during an ordination). Instead, it is likely understood in the Synod of Alexandria that these women were blessed into a minor order (cheirothesia), more like the sub-diaconate. The association with the sub-diaconate is further evidenced by photos showing the women holding bowls like male sub-deacons hold during their reception into the sub-diaconate (and, at the end of Liturgy, present to the faithful the blessed water therein so that they may bless themselves). All these signs not withstanding, these women are being referred to as deaconesses, not sub-deaconesses.

The information about the women themselves is also scant. One woman is named, Theano, and is described as a “Catechist elder” and one of the first members of the mission staff at the Missionary Centre of Kolwezi. She was given the title, “Deaconess of the Missions.” It appears that five other women were also made deaconesses, and are understood to be entering “ecclesiastic ministry” to help with missionary efforts including adult baptism, marriage, and catechism. From these descriptions, it seems like Deaconess of the Missions Theano may have a different ministry from the five others, with their “ecclesiastic ministry,” which would be in keeping with the historical record which shows deaconesses performing a variety of tasks according to personal talents and local needs.

Three of the newly consecrated deaconesses are nuns, and, from the photos, none of the deaconesses appears to be particularly long in years. This is of significance because the canons on the books about deaconesses call for a forty years of age minimum, and any revival of the female diaconate must address whether this restriction applies to today’s circumstances and needs.

As the apostles and the early Christians knew well, it is never easy to be the first person, or first group of people, to do something. This move to consecrate deaconesses in the Synod of Alexandria took courage. It took the courage of the Synod, as well as the courage of its leader, His Beatitude Theodoros II, who consecrated these women himself. It took the courage of the local hierarch, Metropolitan Meletios of Katanga.  But the courage that is most luminous is that of these women themselves, who are stepping forward into entirely unchartered territory in their Church and in their communities.

An extant ordination rite for deaconesses states, “O Lord and Master, you do not reject women who are willing to offer themselves, in so far as it is fitting, to minister in your holy houses, but rather you accept them into the rank of ministers.” Deaconess of the Missions Theano and her sister deaconesses are truly “women who are willing to offer themselves.” It is my prayer that they are gracefully and lovingly accepted into the ranks of ministers, and that more women soon join them in Africa, and around the Orthodox world.

St. Phoebe Center for the Deaconess

Women Deacons in Africa; Not in America

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by Carrie Frederick Frost

History was made on February 17, 2017 when five women were consecrated deaconesses in the Orthodox Church. For many of us, this is a welcome but shocking development.

Speaking for myself, I expected the reintroduction of a female diaconate to occur in Greece, or elsewhere in Europe, or, even more likely, the United States; say, Pittsburgh. These are the places with multiple advocacy groups and a robust academic investigation into the history and pastoral function of the female diaconate.

Frankly, I anticipated—in a most unexamined way—the first Orthodox deaconess of our era would be white woman. (Let me pause and be clear, lest my readers be distracted: even though I am a white American woman advocating for the female diaconate, I have neither call nor desire to serve in this way.)

I now know that I suffered a serious failure of imagination.

The historic consecration of deaconesses this February took place in the African interior: in the Democratic Republic of Congo, part of the Synod of Alexandria. The five women who made history are Africans.

My own biases and insular experiences of Orthodoxy in America and Europe have limited me, and I am humbled.

The other factor that has limited me, and others interested in this topic, is the lack of international Orthodox forums for communication among hierarchs, scholars, and interested laypersons. As far as I can tell, no one in the English-speaking parts of the Church knew about the new deaconesses until a few days after they had been consecrated. Also, none of us working on the issue knew that the Alexandrian Synod was even considering this matter prior to its decision to revive the female diaconate a few months ago.

There are two questions I find very interesting: Why there? And why not here?

Why has the female diaconate been revived specifically in Africa, and why (or how) so swiftly? Though very little is known so far about the specific women consecrated at the Missionary Centre of Kolwezi, a news release states that one, Theano, will be given the title “Deaconess of the Missions,” and that the other deaconesses will help with missionary efforts including adult baptism, marriage, and catechism. It appears that these women were “blessed” to the diaconate, rather than “ordained,” yet they are being referred to as “deaconesses” rather than “sub-deaconesses.” It will be fascinating to learn about the mode of their consecration as more information makes its way to us in the US.

It also appears that their work will be deeply tied to the missionary efforts of the Orthodox Church in this part of Africa, which has been active since the 1950s and has more than a hundred parishes.  Bishop Athanasios Akunda of neighboring Kenya told me back when the Synod initially voted to revive the female diaconate: “Women are all over in our ministry. What is being done [making them deaconesses] is just confirmation for them to do their work not in fear. Yes, we need them.” I suspect that it is more comfortable for deaconesses in Africa (rather than deacons or priests) to assist with missionary matters like adult female baptism. Other issues of modesty and the culturally appropriate nature of woman-to-woman ministry may be informing these consecrations.

It is noteworthy just how quickly the Alexandrian Synod moved. After voting to revive the female diaconate in November of 2016, it consecrated its first deaconesses three and half months later.  In Orthodox time, that is a supersonic pace.

Though I had a failure of imagination in my own vision of the future female diaconate, happily this was not the case in Africa; the Alexandrian Synod saw a pastoral need and took decisive action.

Why has the female diaconate not been revived here in the US, despite active engagement and advocacy with this issue by scholars, laypeople, clergy, and even some hierarchs?

There is clearly a need for it. The American Church should ratify and bless the ministry that, in some cases, is already taking place. The Church should formally recognize and value the work that women offer as service (diakonia): feeding the poor, visiting the sick, praying with those in prison—work that is often valued and remunerated by secular society but not by the Church.

Perhaps most importantly, women need woman-to-woman ministry. This is not a need exclusive to modesty requirements during adult baptism in fourth-century Jerusalem or to missionary efforts in contemporary Katanga. There are so many challenging or important situations in which I believe most women need the ministrations of a woman rather than a man, such as: domestic violence, marital problems, miscarriage, sexual abuse, rape, menstruation, childbirth, lactation, care of the elderly, and gynecological illnesses. Every priest should be trained in, say, how to compassionately counsel a woman who has miscarried; I am not suggesting that all the male clergy step away from these matters (in fact, they would benefit from having female colleagues who have direct experience with these things). However, I would think this would be a place that the most traditional and the most progressive minded among us might agree: does it not make sense, for example, to have a trained and vetted deaconess who is overseen by her bishop and called to this work to minister to a young woman who miscarries her first pregnancy at twenty weeks?

There are many convincing reasons to revive the female diaconate, in my opinion, but the real need for woman-to-woman ministry is high on my list. For bishops and synods (other than Alexandria) to offer anodyne statements to the effect that the female diaconate ‘ought to be investigated,’ instead of dedicating effort into actively creating a female diaconate for the twenty-first century implies willful ignorance of real need, as well as a failure of not just courage, but also of imagination.

Even in the midst of this failure of imagination, there is—for me—no absence of delight in these recent events. I am rejoicing in the Lord that the needs of the Church are being acknowledged and that my sisters-in-Christ are being courageously and imaginatively honored in their call to diaconal ministry in the Orthodox Church in the Diocese of Katanga, Democratic Republic of Congo, Synod of Alexandria. May their courage and imagination be contagious!

Carrie Frederick Frost, PhD is a scholar of Orthodox theology, Professor of Theology at Saint Sophia Ukrainian Orthodox Seminary, and a Board Member of Saint Phoebe Center for the Deaconess.

St. Phoebe Center for the Deaconess

Patriarchate of Alexandria’s Blessing of Deaconesses Inspires Encouraging Response from Distinguished Theologian, Emeritus Professor Evangelos Theodorou

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Submitted by:
Presvytera Dr. Kyriaki Karidoyanes FitzGerald

During a telephone interview on Saturday, February 18th, 2017, the distinguished theologian, Emeritus Professor Evangelos Theodorou of the University of Athens School of Theology, respected authority of liturgical theology and the historiography of the ordination of deaconesses shared his appraisal regarding the recent blessing of deaconesses for the Orthodox Church in Africa to assist in the mission field.

For the original news release, see:

http://basilica.ro/en/patriarch-theodoros-of-alexandria-performs-first-consecration-of-deaconesses/

Professor Theodorou emphasized that,

This is a fresh and important step. The Synod’s decision to respond to pressing contemporary pastoral need is rooted in much prayer, study and discussion. As the Holy Apostles in the Book of Acts guided by the Holy Spirit responded to the pressing needs of the Church in their context, so likewise, guided by the Holy Spirit, is the Holy Synod of Alexandria responding to this and other needs confronting the growing Orthodox Church in Africa.

The original news release indicates these devout and tested women were received with a cheirothesia (laying on of hands), apparently similar to a sub-deacon. While no orarion (diaconal stole) was conferred on the candidates, the beautiful photographs nevertheless, depict the new (sub)deaconesses wearing the sub-diaconal towel on their heads and carrying the sub-deacon’s water-bowl. This is truly significant and lovely!

That these newly appointed lay-ministers are identified as “deaconesses”, follows an important historical precedent. For example, “monastic-deaconesses” (nuns appointed as sub-deaconesses) ministered to incarcerated women in jails and prisons on behalf of the Archdiocese of Athens (1930’s).

This action undertaken by the Patriarchate of Alexandria, indeed is a wise first step.  God-willing, may they sooner rather than later discern throughcheirotonia (ordination) faithful and tested female servants of God to the diaconate; as were St. Phoebe (1st c.), St. Olympias (4th c), St. Irene of Chrysovalanton (9th c) and numerous other holy women.

The Professor advised Saint Catherine’s Vision’s 2014 international: Call for the Rejuvenation of the Ministry of the Ordained Deaconess . Together with SCV he emphasized,

…The deaconess can serve the ever-expanding needs of the local church under the direction of the bishop. She can assist in areas such as pastoral care, education, mission, and philanthropy. She can expand the outreach of the church particularly through evangelism and witness as well as care for the sick, destitute and unchurched. She can bear witness to the values of the Gospel in the wider society.

St. Phoebe Center for the Deaconess

Patriarch Theodoros of Alexandria performs first consecration of deaconesses

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On the feast of the Saint and Great Martyr Theodore of Tyre, 17 February 2016, the day on which His Beatitude Theodoros II, Pope and Patriarch of Alexandria and All Africa celebrates his name day, a festive Divine Liturgy was celebrated at the Holy Church of St Nicholas, within the Missionary Centre of Kolwezi.

Together with the Alexandrian Primate concelebrated Their Eminences Nicephorus, Metropolitan of Kinshasa, Innocent, Metropolitan of Burundi and Rwanda, and the local Metropolitan Meletios of Katanga, accompanied by the Clergy of the Hy Metropolis.

As the official site of the Patriarchate reports, His Beatitude the Patriarch spoke during his homily about the Great Martyr St Theodoros, emphasising the confession of martyrdom before the persecutors of faith and his love for Jesus Christ.

At the end of the Divine Liturgy the Primate of the Alexandrian Throne consecrated the Catechist elder Theano, one of the first members of the Missionary staff in Kolwezi, to “Deaconess of the Missions” of the Holy Metropolis of Katanga and read the prayer for one entering the “ecclesiastic ministry” for three Nuns and two Catechists, in order for them to assist the missionary effort of the Holy Metropolis, particularly in the Sacraments of Baptisms of adults and marriages, as well as in the Catechetical department of the local Church.

Note that it is the first time in the history of Missions in Africa that these consecrations have been done.

See more photos and original story here.

St. Phoebe Center for the Deaconess

Female Servers in Aleppo, Syria

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Photo from the Greek Orthodox Patriarchate of Antioch and All the East. www.antiochpatriarchate.org

St. Phoebe Center for the Deaconess

Deacons, Women and the Call to Serve

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A special web round-table discussion sponsored by America Media and the Fordham Center on Religion and Culture includes panelist George Demacopoulos, theologian and founding co-director of the Orthodox Christian Studies Center at Fordham University.

 

 

 

Full transcripts and videos available here

St. Phoebe Center for the Deaconess

Theologian’s Response to Patriarchate of Alexandria’s Decision to Restore the Ministry of Deaconess

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Theologian Presvytera Dr. Kyriaki Karidoyanes FitzGerald, co-founder of the pan-Orthodox organization St. Catherine’s Vision, has responded to the recent decision of the Patriarchate of Alexandria to restore the ministry of deaconess for the Orthodox Church in Africa.

Her response can be read below, and a PDF can be downloaded here:

Earlier this month the Holy Synod of the Orthodox Patriarchate of Alexandria decided to proceed with the restoration of the ministry of deaconesses as an aid in the Orthodox mission field. In a November 23, 2016 telephone interview, theologian and Emeritus Professor Evangelos Theodorou of the University of Athens School of Theology, a respected authority of liturgical theology and the historiography of the ordination of deaconesses, stated:

“This is a timely and wonderful development. No doubt, the Orthodox Church in Africa has been growing and making profound inroads in many places. We have much to learn from them. Growth also implies new challenges and opportunities. We know through the Church’s history how unforeseen pastoral, educational and other needs, naturally arise as the Church grows. Inspired by the grace of the Holy Spirit, through this, as well as other pastoral decisions, the hierarchs of the Church in Africa are wisely acknowledging and responding to the needs of the Church.”

When asked about various dissenting opinions that followed this announcement, the professor stressed that:

“The ordination of deaconesses has been witnessed to in three Ecumenical Councils. There has never been an Ecumenical Council to abolish them. Furthermore, every bishop has the right to ordain clergy and appoint ministers for his diocese as he discerns. This has always been the case through history. We know that in recent memory, Saint Nektarios of Aegina ordained two nuns as deaconesses and the late Archbishop of Athens, His Beatitude Christodoulos, ordained a nun as a deaconess in his metropolis while he was serving as the Metropolitan of Demetrias (Volos).”

Over the past decades, Professor Theodorou spoke on the history, ministry and ordination of deaconesses in the Orthodox Church in many venues, including a major presentation at the 1988 Rhodes Inter-Orthodox Consultation on the topic, The Place of Women in the Orthodox Church and the Question of the Ordination of Women. This consultation unanimously
advocated for the rejuvenation of the ministry of female deacons. In 2015, tribute was paid to Professor Theodorou’s academic career at a conference organized in his honor at the School of Theology of the Aristotelian University of Thessaloniki, Greece. This conference also focused particularly on the ordination of deaconesses.

Professor Theodorou has also served as an advisor for the Saint Catherine’s Vision 2014 publication: A Call for the Rejuvenation of the Ministry of the Ordained Deaconess In this document and throughout his academic career, he emphasized:

“The need for the ministry of deaconesses is not new. The Scriptures, the Fathers and the ancient liturgical texts in the life of the Church affirm in various ways how ‘the ministry
of a woman deacon is especially important and necessary.’ Certainly, this ministry may be needed more in some places than in others. This has always been the case in history.
…Today, the ministry of women ordained to the diaconate can be of great benefit in many places within the life of the Church. The deaconess can serve the ever-expanding needs
of the local church under the direction of the bishop. She can assist in areas such as pastoral care, education, mission, and philanthropy. She can expand the outreach of the church particularly through evangelism and witness as well as care for the sick, destitute and unchurched. She can bear witness to the values of the Gospel in the wider society.”

In reflecting on the Patriarchate of Alexandria’s decision, Professor Theodorou also reminds us of a statement by Metropolitan Chrysostom of Chalkidos at the 2004 meeting of the Synod of Bishops of the Church of Greece on The Role of Women in the Overall Structure of the Church:

“Rejuvenating the Order of Deaconesses. Metropolitan Chrysostom affirms: It is certainly possible to rejuvenate this praiseworthy order, with its many diverse and blessed activities, as long as the Church decides this is necessary after careful study and weighing the Church’s needs, being illumined by the Holy Spirit concerning the ‘signs of the times’ “.

Saint Catherine’s Vision invites everyone to join us in prayer that God reveal His holy will on this important issue for the Church. For further information about Saint Catherine’s Vision, please visit our website: www.saintcatherinesvision.org
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Dr. Kyriaki Karidoyanes FitzGerald is the co-founder and Executive Director of Saint Catherine’s Vision and the author of Women Deacons in the Orthodox Church: Called to Holiness and Ministry, published by Holy Cross Orthodox Press. She also serves as adjunct professor of theology at Holy Cross Greek Orthodox School of Theology.

St. Phoebe Center for the Deaconess

New St. Phoebe Center Brochure Now Available

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The St. Phoebe Center for the Deaconess is pleased to provide this brochure that explains how restoration of the ancient ordained role of the female deacon could help build up Christ’s Church and its people.

Please download and share.

Download the new St. Phoebe Center Brochure

 

St. Phoebe Center for the Deaconess

“Invisible Leaders in the Orthodox Church” Document Released by Aphaia Resources

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Written by Patricia Fann Bouteneff, “Invisible Leaders in the Orthodox Church” is most likely the first list of its kind that begins to acknowledge the powerful and important work of female members of the Orthodox Church. Patricia admits it is not exhaustive. Already, after posting the document on her Facebook page, many of her followers have submitted names of women carrying out noteworthy and life-changing work in a variety of diverse professions and ministries.

Patricia writes, “One of the better kept secrets in the Orthodox Church today is how many of our leaders are or have been female. They tend not to stand out, as we are trained to expect our leaders to wear cassocks, beards, and pectoral crosses or otherwise be male. But knowing about the specific roles women are playing in the Church today is important, all the more if you desire to fulfill your own calling. As the historian Eva C. Topping said in a 1998 interview in St. Nina Quarterly, “Women need to know their own history in the Church. … We cannot make the contributions women are called to make, unless we are first informed of our history and enlivened by the true vision of Orthodoxy that all are equal in Christ.” She is right: we women must know our history, but I would add that we have an even greater need to understand our present reality.”

Read the entire article here.

St. Phoebe Center for the Deaconess

Work of St. Phoebe Center is Mentioned in Commonweal Magazine article “Will the Church Get Women Deacons?”

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In an article titled “Will the Church Get Women Deacons?” appearing in the July 8, 2016 issue of Commonweal Magazine, author Rita Ferrone suggests that “Clergy who obsess about the dangers of clericalism in women are projecting their own sins and selling short women’s capacity for virtue.”

The magazine is billed as an “independent journal of religion, politics and culture edited by lay Catholics”. The author of several books about liturgy, Ferrone points out: “There is also conversation in Orthodox circles about the “rejuvenation” of the ministry of women deacons. Here one might mention the scholarly work of Kyriaki Karidoyanes FitzGerald, Saint Catherine’s Vision (a pan-Orthodox theological fellowship), and the St. Phoebe Center for the History of the Deaconess.”

Read the entire article here.