Ordination of Deaconesses

In the fourth century ad the role of the deacon began to be a required first step for men aspiring to be priests rather than a lifelong calling in its own right (Williams in Niebuhr and Williams, 63). Since the church did not permit women to advance to the priesthood, teach, baptize, or assist at the eucharistic altar, the subordination of deacons in the cursus honorum limited the status of women deacons. Spotty evidence suggests that from the beginning male deacons were ordained by the laying on of hands (Acts 6:6; Hippolytus, Apostolic Tradition, 9.1, 5). However, the New Testament is silent regarding the ordination of deaconesses. Although 1 Timothy 5:9 states that widows were “enrolled,” it is unclear whether that means they were ordained.

Canon 19 of Nicaea (ad 325), perhaps in opposition to the sect of the Paulinists, describes deaconesses who “do not receive any imposition of hands, so that they are in all respects to be numbered among the laity.” It is unclear whether they were a special case or whether this is a catholic tradition. The Canons of Hippolytus canon 9 (Egypt; ad 336–340) and the Canons of Laodicea canon 11 (Phrygia; latter fourth century ad) state that established widows were not to be ordained. On the other hand, the Apostolic Constitutions (Syria; late fourth century) instructs a bishop to lay hands on a deaconess and pray for the Holy Spirit to empower her (8.19–20). This text further specifies that “a deaconess does not bless, nor perform anything belonging to the office of presbyters or deacons” (8.28). The Council of Chalcedon (ad 451) allowed deaconesses to be ordained (χειροτονεῖν, cheirotonein) provided they were celibate, older than 40, and well tried (canon 15). Synods throughout the West declined the ordination of women (Saragossa, Spain, ad 380; Orange, Gaul, canon 25, ad 441; Epaon, Gaul, canon 21, ad 517; Orléans, Gaul, canon 18, ad 533, etc.).