Deaconesses in Europe.
by Jane M. Bancroft.
INTRODUCTION.
How far, and in what form, ought woman"s work in the Church to be organized? What was the deaconess of St. Paul"s epistles? What light on this subject do the primitive and the mediaeval Churches yield us? Can "sisterhoods" be established without weakening the sense of personal responsibility in those Christian women who are not thus wholly set apart to charitable and spiritual work? Can they be multiplied without danger of introducing into Protestant communions the evils of the conventual life? Are there modern instances of safe and successful organizations? What good have they achieved, and what further good do they promise? In what relation should such organizations stand to the authority and fostering care of the Church? What should be their scope, spirit, methods? What regulations are fundamental and indispensable?
What perils are real and possibly imminent?
To answer these, and other questions a.s.sociated with them, this book is written. Its auth.o.r.ess is a gifted daughter of the Church, well known in literary and educational circles. During a protracted sojourn in Europe she enjoyed unusual facilities for studying the deaconess work as carried on in many places, and particularly in the inst.i.tutions founded by Pastor Fliedner at Kaiserswerth in Prussia, and in those at Mildmay in England. She has also made a thorough and discriminating study of the subject as developed in the early centuries of the Church and in the Middle Ages.
The book itself will amply reveal these facts, and cannot but contribute largely to the guidance of the newly revived interest of the American churches in the far-reaching question how Christian women may best serve their Lord in serving the humanity which he has redeemed.
It appears at an opportune time. The General Conference of the Methodist Episcopal Church, at its session in May, 1888, inserted in the law of the Church a chapter on deaconesses, defining their duties and providing for the appointment and oversight of them through the Annual Conferences. This action was the natural outcome of a wide and increasing appreciation of the service of Christian women in many departments of Church work; and it was greatly furthered by the advocacy of Dr. J. M. Thoburn, now the devoted and honored missionary bishop of India and Malaysia. But it had not been the subject of any considerable previous discussion in the periodicals of the Church, and there was not in the Church a widely diffused or an accurate knowledge of the history, scope, possibilities, or perils of such an organization. The promptness, however, with which the provision thus made by the General Conference has been seized upon by the Church in several of our large cities, indicates that the time was ripe for the movement. But information is still scanty; ideas concerning the aim and place of the deaconess work are crude; methods have been very little digested; the foundations of local homes evidently may come to be very imperfectly laid; and the movement may easily come to naught.
This book, it is hoped, will do a twofold work. It will awaken a lively interest in a movement already arrived at large proportions in some parts of European Protestantism; and it will guide those among us who are studying how best to organize, against the sin and suffering of the world, the practically unlimited resources of Christian women. Whenever any one shall in some good degree apprehend what helpfulness for the lost as yet lies undeveloped in the hearts and hands of the daughters of the Church, and what honor may yet come to Christianity by the rightly directed use of this power, he will welcome a volume which, like the present one, offers such guidance as history, observation, and earnest reflection yield on the question at issue.
EDWARD G. ANDREWS.
NEW YORK, _May 10, 1889_.
DEACONESSES IN EUROPE.
CHAPTER I.
THE DIACONATE.
In the ruins of the old cities of Greece and Rome we find buildings that were used for public purposes of all kinds--forums, theaters, amphitheaters, circuses, and temples of worship. Every provision was made for the entertainment of the people, and for their political and intellectual needs. But nowhere do we find the ruins of structures, belonging either to the public or to private individuals, indicating that any attempt was ever made to care for the feeble-minded, the insane, the deaf, the blind, the sick, or the aged; those that in every nation of modern times are the wards of the State and the definite objects of religious ministrations.
The ruins cannot be found because such buildings never existed. No provision was made for those suffering from bodily infirmities, because so far as the State could control circ.u.mstances they were not allowed to exist. Children who were defective in any way were put to death. In Sparta this measure was carried out under government supervision. Even Plato in his model republic has all children of wicked men, the misshapen, or the illegitimate put out of existence, that they may not be a burden to the State.[1]
With the coming of Christ new elements were introduced into the civilization of the world; elements of kindliness, of compa.s.sion, of sympathy of man toward his fellow-man, that up to this time had not been known. There was a new revelation of the brotherhood of all men in the fatherhood of G.o.d: "We are all one in Christ Jesus."
This spirit of compa.s.sion and of sympathy has grown with every century in the Christian era, and at no time has it been stronger in the history of the world than it is to-day. Well has one American historian said:
"To a generation which knows but two crimes worthy of death, that against the life of the individual and that against the life of the State; which has expended fabulous sums in the erection of reformatories, asylums, and penitentiaries, houses of correction, houses of refuge, and houses of detention all over the land; which has furnished every State prison with a library, with a hospital, with workshops, and with schools, the brutal scenes on which our ancestors looked with indifference seem scarcely a reality. Yet it is well to recall them, for we cannot but turn from the contemplation of so much misery and so much suffering with a deep sense of thankfulness that our lot has fallen in a pitiful age, when more compa.s.sion is felt for a galled horse or a dog run over at a street-crossing than our great-grandfathers felt for a woman beaten for cursing, or a man imprisoned for debt."[2]
The spirit of Christ has penetrated even where his rule is not acknowledged, and the humanitarianism of the present day is simply the leaven of Christian love working among the ma.s.ses of men.
In the Christian world the effort to realize the brotherhood of all men in Christ is producing large results. Treasures of money, and infinitely more precious treasures of men, are every year devoted to this one object. The cause of Protestant foreign missions is not yet a century old, but the latest available statistics tell us that the following sums are being contributed annually for this great work:[3]
32 American societies contribute $3,011,027 28 British " " 5,217,385 27 Continental " " 1,083,170 -- ---------- 87 societies contribute $9,311,582
With this large sum American societies are employing 986 men, and 1,081 women; British societies, 1,811 men, and 745 women; Continental societies, 777 men, and 447 women. Total, 3,574 men, 2,273 women.
Visible results of faithfulness in work:
Members in American societies 242,733 " British " 340,242 " Continental " 117,532 ------- Total membership in foreign lands 700,507 Children in the Sunday-schools 626,741
The subject of home missions is to-day attracting greater attention than ever before. "Die Innere Mission" of Germany, the various forms the work a.s.sumes in England, the many societies in the United States occupied by the questions of city evangelization, work among the Mormons, the treatment of the Indians, care for the colored race, and other phases of home work show that Christians are fully understanding that it is wise to build over against our own house.
Certainly the reproach cannot justly be made that the Church of Christ is neglectful of the precept, "As we have therefore opportunity, let us do good unto all men."
This is genuine service of man to man, and the motive of the service is love to G.o.d. Every revelation of G.o.d is of ministering love and compa.s.sion, and the efforts of his disciples to imitate the divine love have indelibly stamped upon modern civilization the Christian impress.
The service of ministering compa.s.sion is so clearly one of the duties of Christ"s Church that of necessity there must be ordinances touching the exercise of this duty. So in Acts vi, 3, we read of the appointment of the deacons, "men of honest report, full of the Holy Ghost and of wisdom," to see that the service of the tables was not neglected.
But Christian women have ever had special gifts in caring for the poor and sick and helpless, and the women of apostolic times must necessarily have had their part in these services of love. In addition to the diaconate appointed by the apostles recorded in the sixth chapter of Acts, we must look for a female diaconate as an office in the Church.
This we do not fail to find. In Rom. xvi, 1, we read: "I commend unto you Phebe, a deacon of the church which is at Cenchrea." Such at least would have been the form of the verse if our translators had rendered the Greek word here translated servant as they rendered the like word in the sixth chapter of Acts, the third of the First Epistle to Timothy, and in other pa.s.sages of the apostolic writings.
"That ye receive her in the Lord as becometh saints, and that ye a.s.sist her in whatsoever business she hath need of you: for she hath been a succorer of many, and of myself also." These words of St. Paul are especially valuable as an apostolic witness for the existence of the office of deaconess at the time when he wrote. They are even more than that. They are an apostolic commendation of the office addressed to the Christian Church of all times to accept the deaconess in the Lord, and to a.s.sist her "in whatsoever business she hath need of you."
Whether Priscilla, spoken of with Aquila as "my helpers in Christ Jesus," or Tryphena, Tryphosa, and the beloved Persis, who "labored much," or Julia and Olympas, all mentioned in the same chapter, were or were not deaconesses we have no means of knowing.
Outside of this chapter we do not find other references to the order in the New Testament, unless it be in 1 Tim. iii, 11. In the midst of a lengthy description of the qualifications of deacons is interjected the exhortation: "Even so must their wives be grave, not slanderers, sober, faithful in all things." Now the word _wives_ has no authority from the Greek word, which is simply _women_. Bishop Lightfoot remarks, in his book on the authorized version of the New Testament, "If the theory of the definite article (in the Greek) had been understood our translators would have seen that the reference is to deaconesses, not to wives of the deacons."
Many eminent scholars are of the same opinion, among whom are Chrysostom, Grotius, Bishop Wordsworth, and Dean Alvord. Dean Howson adds: "It should be particularly noticed in connection with this that in the early part of the chapter no such directions are given concerning the wives of the bishops, though they are certainly as important as the wives of the deacons; so that it can scarcely be thought otherwise than that the apostle"s directions were for the deaconesses, an order which we find in ecclesiastical records for some centuries side by side with that of deacons."[4]
Those mentioned in t.i.t. ii, 3, and in 1 Tim. v, 9, cannot be considered as holding the office of a deaconess. They belong distinctively to the cla.s.s of widows, who held a position of honor in the Church. St. Paul had clear conceptions of the administrative needs of the Church, and it is not probable that he would set apart to the service of deaconesses, which had many difficult duties, those who were already sixty years old.
The many names of faithful women mentioned in his letters as helpers in the Church are important witnesses for the great apostle"s appreciation of woman"s co-operation in the work of the Church, although his judgment was necessarily limited in some directions by the influence of the times in which he lived.
Let us examine the requirements for the diaconate of the early Church.
The word diaconate means service; helpful service. We use the word to designate service for the Church of Christ; service that more particularly concerns itself with administering the charities of the Church and performing its duties of compa.s.sion and mercy. The men who were selected for this office were to be men of "honest report." They must have led a blameless life. Those who had repented of wrong-doing and reformed their lives were excluded from the office, because they had lost a good report "of them which are without." Pre-eminently they must be men of spiritual experience, proven Christians, "full of the Holy Ghost and of wisdom." They were also to have practical gifts that would make them efficient and capable in the duties of every-day life.
1 Tim. iii, 8.
These are some of the qualifications spoken of as belonging to the diaconate, and are the same in application to either s.e.x. The woman deacon must, however, besides possessing the above qualities, be unmarried or a widow. The married woman has her calling at home, and cannot combine with that an official calling in the Church, although she may be a valuable lay helper.
The field of labor of the women deacons of apostolic times and of the present is essentially the same. The conditions of society and of the Church, however, are totally dissimilar. We must, therefore, look to see new adaptations of the same useful qualities. In other words, we shall not expect to take the female diaconate of the days of the apostles and transport it unchanged, into nineteenth century environments. We shall rather expect to see the invariably useful qualities of the diaconate of women adapted to the needs of the sinful, sorrowing, ignorant, and helpless of the age in which we live.
[1] _Heidenthum und Judenthum_, von Dollinger, p. 692. Regensburg, 1857.
[2] MacMaster"s _History of the United States_, vol. i, p. 102.
[3] Statistics from _North American Review_, February, 1889, "Why am I a Missionary?"
[4] _Deaconesses_, Rev. J. D. Howson, D.D., p. 236.
CHAPTER II.
DEACONESSES IN THE EARLY CHURCH.