Deaconesses: This is Not That

...Orthodox feminists often collapse the office of deacon and deaconess into a single office, referring sometimes to “male and female deacons”, as if the office were identical for both. It is true that Chrysostom referred to “woman deacons”, but he also knew that the two offices were utterly different in kind and function. The feminists pushing hard for the creation of an order of female deacons often emphasize that the rite wherein the candidate was made a deaconess was a true ordination (as opposed to a simple blessing), a true cheirotonia, not a mere cheirothesia, and that it took place at the altar. That is true, but the anachronistic distinction between ordination and blessing hides the profound distinction between the two ordinations, and therefore the office to which the candidate was ordained. That is, both male deacons and female deaconesses were given the ceremonial orar (which was rapidly becoming customary among subdeacons also, indicating that the bestowal of the orar did not indicate sacramental parity between deacon and deaconess), but the deaconess wore it differently than did the deacon. The deacon was given the chalice during his ordination, so that he could help administer it during the Eucharist that followed, while the deaconess immediately returned the chalice, expressing her exclusion from Eucharistic administration. Also, the deacon was ordained while kneeling on his knee, resting his head on the altar, while the deaconess stood and merely inclined her head. Most significantly of all, the prayers of ordination for the two orders were entirely different. These liturgical differences were not merely stylistic; they reveal that the two orders are different in kind.

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