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It
has come to our attention that the venerable Patriarchate of Alexandria, after
due consideration, has decided to reinstitute the ancient order of deaconess, in
order to better serve the pastoral needs of the ever-increasing number of
missionary parishes within the Patriarchate which serves the entire continent
of Africa. The validity of this decision, however, has been questioned by some.
We
the undersigned, active and emeriti professors of liturgics and liturgical
theology at various theological schools and seminaries in Greece and the United States of America, wish to express
respectfully our support of His Beatitude Patriarch Theodoros and the Holy
Synod of the Patriarchate of Alexandria in their effort to restore in a timely
fashion the order of deaconess within the borders of the Patriarchate.
The
historical, theological, canonical, and liturgical validity of the order of deaconess
has been attested to time and again in recent years by Orthodox scholars and
theologians. Although the order of deaconess gradually fell into decline by the
end of the fifteenth century, it survived among the Oriental Orthodox Churches
and in some monastic communities. The Russian Orthodox Church before the 1917
Revolution and again in more recent times has considered restoring it. Likewise
St. Nektarios and other contemporary Greek bishops have ordained deaconesses.
In fact, the Church of Greece established a School of Deaconesses, which in the
end developed into a school for social workers.
The
reinstitution of the female diaconate does not constitute an innovation, as
some would have us believe, but the revitalization of a once functional, vibrant,
and effectual ministry in order to provide the opportunity for qualified women
to offer in our era their unique and specific gifts in the service of God’s
people as publicly commissioned and authorized educators, evangelists,
preachers, counselors, social workers, et.al.
Initially,
the liturgical role of the female diaconate, according to the sources, appears
to have been limited. These same sources provide us with the rite of ordination
of a female deacon, which is strikingly similar to that of the male deacon.
Significantly, the liturgical vestments are the same as those of the male
deacon’s. The decision as to whether or not women deacons will perform added
liturgical functions in our times, as one theologian puts it, “remains
exclusively the prerogative of bishops in synod.”
Indeed,
the very process of restoring the female diaconate requires careful
consideration of several other factors as well, including the adequate
preparation and education of the people who will be called upon to receive,
honor, and respect the deaconesses assigned to their parishes. Also crucial to
the process of restoration is to carefully articulate the qualities and
qualifications of the candidates for the office. St. Paul in his Pastoral
Epistles provides guidance as to the qualities required of the candidate. The
canons tell us of some qualifications, such as the minimum age of the
candidate. However, nothing is said of other qualifications such as the
education and marital status of the candidate. These and other matters, including
the public attire, remuneration, and the method of assignment and removal of
the deaconess, must also be addressed. Above all, the process requires that the
role and functions of the deaconess be identified, properly defined, and
clearly stated.
Talk
of the restoration of the order of female deacons has been with us for several
decades. In fact, one of the conclusions (VIII) of the Inter-Orthodox
Symposium, “The Place of the Woman in the Orthodox Church” which was held on
the Island of Rhodes in 1988, addressed this very issue. It bears repeating
parts of the conclusion: “The apostolic order of deaconesses should be
revived…The revival of this ancient order should be envisaged on the basis of
the ancient prototypes testified in many sources…Such a revival would represent
a positive response to many of the needs and demands of the contemporary world
in many spheres…and in response to the increasing specific needs of our
time…The revival of women deacons in the Orthodox Church would emphasize in a special
way the dignity of woman and give recognition to her contribution to the work
of the Church as a whole.”
Generally
speaking, it is safe to say that only doctrinal impediments and commonly
accepted authoritative precedents would preclude an autocephalous Church from
enacting liturgical reforms within its borders. Liturgical and canonical issues
that have implications beyond the local church are generally resolved through a
consensus of the autocephalous churches. The restoration of the female diaconate
is such that neither doctrinal issues nor authoritative precedents are at
stake. It is refreshing to know that a local Church has taken up the challenge,
has studied the matter carefully, and is proposing measures for the
implementation of a significant reform, the restoration of the order of
deaconess, through a prudently conceived program.
In
light of this, we respectfully support the decision of the Patriarchate of
Alexandria to restore the female diaconate, thus giving flesh to an idea that
has been discussed and studied by pastors and theologians for decades.
With deep reverence and respect
Evangelos
Theodorou, Theological School of the
University of Athens
Alkiviadis
Calivas, Holy Cross Greek Orthodox School of
Theology
Paul
Meyendorff, St. Vladimir’s Orthodox Theological
Seminary
George
Filias, Theological School of the University of
Athens
Panagiotis
Skaltsis, Theological School of the University of
Thessaloniki
Stelyios S. Muksuris, Byzantine Catholic Seminary
Nicholas
Denysenko, Valparaiso University
Phillip
Zymaris, Holy Cross Greek Orthodox School of
Theology
John Klentos, Graduate Theological Union