Ute E. Eisen presents some interesting discoveries from the inscriptions written on the tombstones of female deacons or deaconesses during the fourth through the seventh centuries. In this statement, he predates proof of their existence in Asia Minor to the second century. Eisen says, “The number of surviving inscriptions concerning women deacons in Asia Minor is very extensive. Very early, 1 Tim 3:11 and Pliny, Ep. X, 96, 8 attest the presence of women deacons in Asia Minor in the second century. The abundant epigraphic evidence suggests the continuity of an office of women deacons in Asia Minor from the very beginning.”1
Based upon inscriptions written on the tombstones of the husbands of female deacons or deaconesses, it can be concluded that their holding the office of deaconess was not dependent upon their husbands being deacons. A woman deacon named Basilissa dedicated an inscription to her deceased husband and his family. The inscription reads, “The first man of the village, Quintus, son of Heraclius, with his wife Matrona and his children Anicetus and Catilla, all four lie in this grave. The wife of Anicetus, the deacon Basilissa, has erected this pleasant tomb together with her only son Numitorius, who is still an immature child.”2
Three things can be deduced from this inscription. The first thing is that “it is certain that Basilissa was an officeholder in the church, while her husband bears no official title.”3 Therefore, the church during the second century did not require women to be married to male deacons in order to serve as female deacons, as some interpret 1 Timothy 3:11. A better interpretation of this Scripture is that these women are women deacons/deaconesses whether or not they were married to male deacons. Another example of this is the “deacon Strategis from Goslu, who together with her son Pankratios dedicated a gravestone to her husband Menneas, her sister-in-law Alexandria, and her son Domnos.”4
The second deduction is that women deacons were not in every case required to be virgins. It varied according to regions. Here are two examples of women deacons in Macedonia, the region of Edessa. One of them is a virgin; the other is not. The inscriptions read, “Monument of Agathokleia, the virgin and deacon” and “Monument of the deacon Theodosia and the virgins Aspelia [Aspilia?] and Agathokleia.”5 Therefore, virgins and women deacons were two distinct groups. The family situation of these women in Asia Minor varied. Many of them were wives and mothers, and others were members of monastic orders. However, the family situation of women deacons in the region of Moab was different. In Moab, “none of the women named in the inscriptions is connected with a family of her own [same as] for the male deacons of this region. This points to the probability that the epigraphically attested women deacons of this time and region lived celibate lives, as demanded by Canon 15 of the Council of Chalcedon [451] for all officeholders with the exception of lectors and cantors.”6
The third and final deduction is that the women deacons/deaconesses and widows were two distinct groups. John Wijngaards agrees with this assessment. He states, “During the first centuries, however, confusion in terminology and practice remained. In 517 AD the Synod of Epaon speaks of ‘widows whom they call deaconesses.’ Deaconesses are sometimes referred to as ‘widow and deaconess.’ It is likely, however, that the two roles have always been somewhat distinct.”7
A few more facts revealed by these ancient tombstones are: all of these women officeholders held the official title of διάκονος or διακόνισσα (“deacon” or “deaconess”). On some of their tombstone inscriptions, the title was abbreviated as διακ or δκ (“deac.” or “dc.”). Also, the inscription on the tombstone of a deacon Maria states that she died at the age of thirty-eight. This indicates that younger women were ordained to the diaconate during the seventh century.8 Concerning some of the responsibilities carried out by deaconesses, Deacon Maria’s tombstone inscription reads, “Here lies the deacon Maria of pious and blessed memory, who according to the words of the apostle raised children, sheltered guests, washed the feet of the saints, and shared her bread with the needy. Remember her, Lord, when she comes into your kingdom.”9 What a rich history today’s deaconesses can be proud of.
1 Ute E. Eisen, Women Officeholders in Early Christianity: Epigraphical and Literary (Collegeville, MN: Liturgical Press, 2000), 173–174.
2 Ibid., 168.
3 Ibid.
4 Ibid.
5 Ibid., 181.
6 Ibid., 162.
7 John Wijngaards, “The History of Women Deacons,” 3, accessed October 13, 2008, http://www.womenpriests.org/tradition/deac_his.asp.
8 Eisen, Women Officeholders, 161.
9 Ibid., 164–167.
Vincent E. White Sr., DMin, is a retired pastor and author of The TwentyFirst Century Deacon and Deaconess: Reflecting the Biblical Model, The Twenty-First Century Deacon and Deaconess: Reflecting the Biblical Model Workbook, and Problem Solvers and Soul Winners: A Handbook for Deacons and Deaconesses.
