NOTES
Deacons in History and Practice
1. I owe this phrase to the Very Rev. Damasus Winzen, O.S.B., now Prior of St. Saviour’s Monastery, Elmira, New York.
2. Lucian, Alexander the False Prophet, 5.
3. See discussion of this passage by A.M. Farrer, “The Ministry in the New Testament,” in K.E. Kirk, The Apostolic Ministry (1946), pp. 147-148.
4. In Migne, Patrologia Graeca, Vol. XXXVII, cols. 389-395.
5. The so-called Apostolic Church Order, probably East Syrian about A.D. 200.
6. For text translated above, see Gregory Dix, ed., The Treatise on the Apostolic Tradition of St. Hippolytus of Rome (London, 1937), pp. 17-18.
7. R. Hugh Connolly, ed., Didascalia Apostolorum (Oxford, 1929), Chapter IX, pp. 86-88.
8. Ibid., Chapter XVI, pp. 146-151.
9. Ibid., Chapter XI, p. 117, Chapter XII, pp. 120-123.
10. Eusebius, Church History, VI, 43, 11; Cornelius probably wrote in ecclesia catholica, meaning in the orthodox church at Rome as distinguished form heresies and schisms.
11. Acta Cypriani 5; for the proceedings at Cirta, see Optatus of Mileve, Against the Donatists, Appendix (Gesta apud Zenophilum).
12. Cyprian, Letter 80 (81); Roman Breviary, first antiphon of Matins (August 10); the legend of death on a gridiron derives from rhetorical language about the fiery trial of martyrdom.
13. For the Canons of Arles, see conveniently J. Stevenson, A New Eusebius (London, 1957), pp. 321-325; the Eastern canons which will be quoted are translated in Henry Percival, The Seven Ecumenical Councils (Nicene and Post-Nicene Fathers, Series II, Vol. XIV), (New York, 1900).
14. See T.G. Jalland, “The Doctrine of the Parity of Ministers,” in Kirk, The Apostolic Ministry, pp.314-316; a possible case is the deacon Sanctus who seems in 177 to have been the only cleric of Vienne (Letter of the Martyrs of Lyons in Eusebius, Church History, V, 1, 17); about 304 the Council of Elvira refers to the deacon in charge of a congregation (diaconus regens plebem) as sometimes happens in the Episcopal Church today – candidates whom he baptizes must be confirmed by the bishop (can. 77).
15. The author was, perhaps, Pope Damasus’ opponent, Isaac the Jew. Alexander Souter, ed., Pseudo-Augustini Quaestiones Veteris et Novi Testamenti (Vienna, 1908), CSEL 50, 193-198.
16. See E. G. Cuthbert F. Atchley, ed., Ordo Romanus Primus (London, 1905), Introduction, pp. 28-30; present usage in Missal of John XXIII (1960), Rubricae Generales, No. 137, Planetae plicatae et stola latior amplius non adhibentur; earlier in Caeremoniale Episcoporum (Rome, 1600), Bk. II, 14, 9.
17. Present customs first appear clearly in the liturgy of the Apostolic Constitutions, Bk. VIII, representing Syrian usage of about 375; and at Jerusalem in the Pilgrimage of Etheria a few years later; for Theodore of Mopsuestia, see his Commentary on the Lord’s Prayer and on the Sacraments of Baptism and the Eucharist (Woodbrooke Studies [Cambridge, 1933], Vol. VI, 95 ff.).
18. For the rather complex customs of the eighth century, see Ordo Romanus Primus, pp. 14-15, 19-20; for Gregory’s change, see Canon 1 of the Roman Council of 595.
19. Leo, Letters 113, 117, 132; Gregory, Register, I, 19, 20; II, 18, 19 (quoted above); III, 32.
20. Liberatus, Breviarium Causarum Nestorianorum et Eutychianorum, pp. 21, 23; Procopius, Secret History, pp. 27, 17.
21. Procopius, Wars, VII, 16; XX, 23-24; XXI, 17-18.
22. The appropriately named subdeacon, Servusdei, served as his messenger (see Percival, op. cit., p. 304).
23. Gregory, as septimus diaconus in the Life by John the Deacon, I, 25; his deacon, Honoratus, at Constantinople, in Register, I, 6, 49; Peter, subdeacon of Sicily, later of Campania, in Register, III, 1, and frequently.
24. See Atchley, Ordo Romanus Primus, Introduction, pp. 34-36.
25. Louis Delatte, Commentary on the Rule of St. Benedict, tr., Justin McCann (London, 1921), p. 525, quoting Luc d’Achery, Spicilegium, Vol. IV, p/ 229; in 1964, a modern Russian Orthodox monastery, Holy Trinity, Jordanville, New York, had in its community a bishop, fifteen priests, and four deacons; Parishes and Clergy of the Orthodox and Other Eastern Churches (Buffalo, 1964), p. 93.
26. For details of the older rites, see Pierre DePuniet, The Roman Pontifical, tr., Justin McCann (London, 1932), pp. 170-215.
27. January 8 – February 22: Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1963), p. 389; for other cases see M. Wilks, “The Apostolicus and the Bishop of Rome,” in Journal of Theological Studies, N.S. (1963), Vol. XIV, 325-326.
28. Reformatio ecclesiarum Hassiae, Chapters 3 and 24-25 in B.J. Kidd, ed., Documents Illustrative of the Continental Reformation (Oxford, 1911), pp. 225, 230.
29. T.A. Lacey, ed., The King’s Book or a Necessary Doctrine and Erudition for Any Christian Man, 1543 (London, 1932), pp. 68-69.
30. Quoted in Philip Caraman, ed., The Outer Face, Catholic Life under Elizabeth I (New York, 1960), p. 268.
31. John Strype, Annuals of the Reformation and Establishment of Religion and Other Various Occurrences in the Church of England during Queen Elizabeth’s Happy Reign, new ed. (Oxford, 1824), II, part II, p. 170.
32. Richard Hooker, Laws of Ecclesiastical Polity, Bk. V, 78, 5; the Admonition and Whitgift are quoted in the footnotes on this passage in the edition by John Keble, 6th ed. (London, 1874), II, pp. 474-475.
33. When he was ordained with Philip Muhlenberg and another candidate who had been made deacons a few days before: W. S. Perry, “Ancestry and Early Life”, in W. H. Stowe, ed., The Life and Letters of Bishop White (New York, 1937), pp. 26-32.
34. John Beresford, ed., The Diary of a Country Parson, 5 vols. (Oxford, 1926-1931), I, p. 26.
35. R. D. Middleton, Dr. Routh (Oxford, 1938), pp. 40, 191-196. A more recent permanent diaconate at Oxford was that of Charles Plummer, editor of Bede and chaplain of Corpus Christi College.
36. See discussion of Canon 35 in E. A. White and Jackson A. Dykman, Annotated Constitution and Canons for the Government of the Protestant Episcopal Church in the United States of America, 2 vols. (Greenwich, 1954), I, pp. 593-612.
37. The collect for a layman was said with addition of the title, “thy servant N., Cardinal Deacon.”
38. See regulations of 1939-40 in Acts of the Convocations of Canterbury and York (London, 1961), pp. 53-61.
39. See comments of various writers in Alonzo Potter, ed., Memorial Papers (Philadelphia, 1857).
40. Most recently in 1961, when the clerical order also defeated the proposal (Journal of the General Convention of the Protestant Episcopal Church, 1961, p. 199). (It was adopted in 1967.)
41. In Isabel Hapgood, tr., Service Book of the Holy Orthodox-Catholic Apostolic Church (New York, 1922), p. 313.
The Deacon in Protestantism
1. The petition is given by Albert Peel, The First Congregational Churches (Cambridge, 1920), p. 33. See also pp. 36, 46.
2. The First Admonition to Parliament in R. E. Prothero, Statutes and Constitutional Documents 1558-1625, 4th ed., (Oxford, 1913), p. 199.
3. Compare the following statements:
“The Apostles and Ministers at first did not bynde themselves to anye one order in their proceedings and government; it is not like, that ever they meant to bynde the Churches of god to anye one.” Thus Bancroft, writing against the rigid views of the Separatists and Puritans, Tracts ascribed to Richard Bancroft, ed., Albert Peel (Cambridge, 1953). P. 107
“Between a form of church government and those great truths concerning Christ and Christian redemption which form the chief part of the substance of the New Testament there is an obvious difference. What is true once is true for ever…,But a form of church government which was the best possible organisation for the Church in the first century may, perhaps, have been the worst possible organization for the Church in the third.” Robert Dale so writes in defending Congregationalism in the nineteenth century against high church Anglicanism, Congregational Principles (1920 ed.), p. 4 f.
4. See John Wesley’s comments upon church polity in his Journal for January 20th, 1746.
5. “The Babylonish Captivity of the Church,” in Luther’s Primary Works, ed., Henry Wace and C. A. Buchheim (London, 1896), p. 400.
6. See Evangelisches Kirchenlexicon, ed., Heinz Brunotte and Otto Weber (Gottingen, 1956 ff.), I, 915 f.; articles on “Diakon,” “Diakonie.”
7. “The Nature of the Ministry,” Monday Morning, Aug. 1964 (Philadelphia), p. 24.
8. This was my view when I wrote this chapter, but recently I have had to modify it on reading Manfred Kurt Bahmann, “The Development of Luther’s Principle of Ecclesiastical Authority (1512-1530) in the German Reformation.” (Unpublished PhD. Thesis, The Hartford Seminary Foundation, 1967.) Dr. Bahmann convinces me that in the provisions Luther made for the Leisnig congregation, and in his treatise On the Ministry prepared for the Bohemians, Luther had developed a very clear ecclesiology during the early years of the Reformation that reflected many of the features of later New Testament “Restorationism.” But Bahmann also shows very convincingly the 1) Luther avoided the Restorationist trap by basing his ecclesiology upon biblical theology rather than upon biblical literalism. This enabled him to attempt a reconciliation between the “gathered church” and the “parish church” concepts. 2) The experiment failed largely because people were not ready for it, and the practical problems that arose in 1524-25 forced Luther more and more to rely upon temporary expedients based upon the relatively stable authority of the local rulers in order to guarantee the ongoing life of the evangelical churches. The later ecclesiastical settlements of Lutheranism reflect these ad hoc arrangements rather than Luther’s basic ecclesiology.
9. E.g., the Savory Declaration (see n. 11) of 1658 does little to define the office.
10. An Apologeticall Narration, ed., Robert S. Paul, facsimile edition (Philadelphia and Boston, 1963), p. 8.
11. The Savory Declaration of Faith and Order 1658, ed., A. G. Matthews (London, 1959), art. XI on Polity, p. 123.
12. H. Wheeler Robinson, The Life and Faith of the Baptists (London, n.d.), p. 8 f.
13. Royal J. Montgomery, A Manual for Deacons and Deaconesses of the Congregational Christian Churches (Boston and Chicago, n.d.), p. 3. The manual goes on to say that “some denominations have emphasized the functions of oversight and management, and call these leaders ‘elders.’ Congregational and other Christian churches have emphasized the fraternal and service activities. ‘Elders govern, deacons serve.’” (p. 4). Apart from a criticism of ‘elders’ which is somewhat less than generous, this statement seems to be curiously blind to Congregational history. Nowhere did the Ruling Elder have more authority than in the Congregational churches of New England. In any case, ought one to speak of an elder’s “governing ,” or about his spiritual authority?
14. Ibid., p. 3. In British Congregational churches, no distinction is made between deacons andd deaconesses; they are members of a single order.
15. Harold Bickley, The High Calling and Work of a Deacon (London, n.d.), p. 8 f.
16. William Barnett Blakemore, “The Christian Task and the Church’s Ministry,” The Revival of the Churches, ed., W. B. Blakemore (St. Louis, 1963), III, 153, 154.
17. Jeremiah Burroughes, Irenicum, to the Lovers of Truth and Peace (London, 1646), p. 51.
18. I have taken a tentative step in this direction in my book, Ministry (Grand Rapids, Michigan, 1965).
19. B. H. Streeter, The Primitive Church (New York and London, 1929), p. ix.
20. The Revival of the Churches, p. 52 f.
21. Arnold Ehrhardt, The Apostolic Succession (London, 1953). See, by the same author, The Apostolic Ministry (Edinburgh, 1958).
22. This is part of the thesis in book, Ministry.
23. “A Booke which sheweth the life and manners of all true Christians” (Middleburgh, 1582), Section 54, in The Writings of Robert Harrison and Robert Browne, ed. Albert Peel and Leland H. Carlson (London, 1953), p. 275.
24. “Of Deacons,” in the Form of Government, The Constitution of theUnited Presbyterian Church in the United States of America 1964-65, p. 124.
25. Dwight E. Stevenson, in the Disciples’ publication, The Revival of the Churches, suggests the “the Seven” in Acts 6 were not deacons; op. cit., p. 40.
26. This does not mean that there were no examples of evangelism – John Eliot’s work among the Indians was notable in this respect. But it appears that the Congregational Puritans of New England regarded the pastor as an evangelist, and it became a point at issue between them and the Reformed churches of continental Europe. See John Norton, The Answer, ed. And trans., Douglas Horton (Cambridge, Mass., 1958), ch. 8, p. 108 ff.
27. W. W. Sweet, The Story of Religion in America (New York, 1939), p. 314.
28. The Nature of the Ministry, (above, note 7), p. 35.
29. Ibid., ch. V, “Of Deacons,” pp. 24 ff.
The Order of Diaconate in
the Roman Catholic Church
1. “Die Theologie der Erneuerung des Diakonates” (The Theology of a Revival of the Diaconate) in Diaconia in Christo: über die Erneuerung des Diakonates,” ed., Karl Rahner and Herbert Vorgrimler (Freiburg, 1962). See Quaestiones disputatae (New York, 1965), Vol. 15/16, pp. 285 ff.
2. Heinrich Flatten, “Der Diakon nach dem heutigen Recht der lateinischen Kirche” (The Deacon in the Present-day Law of the Latin Church) in “Diaconia…,” p. 129 ff.
3. Herbert Krimm, “Das Diakonat in der fruhkatholischen Kirche” (The Diaconate in the Early Catholic Church) in Das diakonische Amt der Kirche (The Diaconal Office of the Church), ed., Dr. Herbert Krimm (Stuttgart, 1953).
4. Walter Croce, “Die Niederen Weihen und ihre hierarchische Wertung” (The Minor Orders and their Place in the Hierarchy) in Zeitschrift für Katholische Theologie (Vienna, 1948), Vol. 3, esp. Chapter IV, “Der Reformversuch des Tridentinischen Konzils” (The Attempted Reform of the Council of Trent), 307 ff. See also Paul Winninger, Vers un renouveau du diaconat (Paris, 1958), p. 181 ff.
5. Acts of the Council of Trent, edited by the Görres-Gesellschaft (Freiburg, 1901- ), Vol. 9, ed., Stephan Ehses, 592 ff.
6. “Epistolae P. Hieronymi Nadal, S. J.,” in Monumenťa Historica Societatis Jesu (Madrid, 1902), III, 343 ff.
7. J. Hornef, “Vom Werden und Wachsen des Anliegens” (The Origin and Development of the Diaconate Movement) in Diaconia…, p. 343 ff.
8. J. Hornef, The New Vocation (Cork, 1963, German ed., Vienna, 1959); see also Winninger , as in note 4, and Schamoni, as quoted in text; also J. Paulo Nunes, A hora do diacono (Lisbon, 1961), and Manuel Useros Carretero, Nuevos diaconos? (Barcelona, 1962). Most important is the work given in footnote 1.
9. Diaconia….,p. 412 ff.
10. J. Hornef, “Die Frage der Erneuerung des Diakonats vor dem Konzil” (The Question of the Revival of the Diaconate before the Council) in Deutsche Tagespost, Nos. 37 and 38, 1964.
11. J. Hornef, “Brauchen wir auch den jungen hauptberuflichen Diakon?” (Do We also Need the Young Full-time Deacon?), in Caritas (Lucerne, 8/9, 1963).
12. W. Abbott, S.J., The Documents of Vatican II (New York, 1966), pp. 55-56.
13. Bishop Frotz, “Pastoralblatt für die Diözesen Aachen” (Essen und Köln, 1964), No. 12, p. 357.
The Problem of Diaconate in
the Orthodox Church
1. See the comments on the Trullan Canon by Zonaras, Balsamon and Aristenos, in the Syntagma, ed., G. A. Ralle and M. Potle (Athens, 1852), II, 340-343.
2.
As, for instance, by the late Professor Nicholas
Gloubokovsky, the renowned student of New Testament and Patristics, and by the
late Professor Alexander Almazov, a distinguished canonist and liturgiologist. See their statements in Zhournaly and
Protokoly Predsobornago Prisutstvija (Diaries
and Minutes of the Pre-Council Commission) (St. Petersburg, 1907), III, 220,
223.
3. The Treatise on the Apostolic Tradition of St. Hippolytus of Rome, ed., Gregory Dix (London, 1937), pp. 15-18; Jean Michel Hanssens, S.J., La Liturgie d’Hippolyte (Orientalia Christina Analecta, 155), (Rome, 1959), p. 122f., 166 f., 401 ff.: Dom Bernard Botte, O.S.B., La Tradition Apostolique de Saint Hippolyte, Essai de Reconstruction (Liturgiegeschichtliche Quellen and Forschungen (Munster/W.), Hf. 39, p. 23 ff. and passim: Jean Colson, La fonction diaconale aux origins de l’Eglise (1960), pp. 97-104
4. For instance, Anton Baumstark, Die Messe im Morgenland (Kempten und Munich, 1906), p. 12 ff.; “Vom geschichtlichen Werden der Liturgie,” in Ecclesia Orans, 10 (Freiburg/Br., 1923) pp. 97 ff.
5. The relevant texts are collected and examined in the recent book by S. Salaville and G. Nowack, Le role du diacre dans la Liturgie Orientale (Paris-Athens, 1962, ‘Archives de l’Orient Chretien,’ 3), pp. 34-43.
6. By Baumstark, as quoted above in Note 4; by Salaville and Nowack, op. cit., Note 5, pp. 117-119; also by I. H. Dalamais, O.P., Le Diacre, guide de la priere du people d’apres la tradition litugique, in La Maison-Dieu, 61, 1960, pp. 34-40.
7. I. M. Hanssens, Institutiones liturgicae de ritibus orientalibus (Rome, 1932), III, p. 230.
8. Nicholas Cabasilas, Sacrae liturgiae interpretatio, c. XII and XIV, MG CL, c. 393, 397.
9. Ibid, c. XV, c. 399,401.
10. This was the hypothesis of Père Dalmais, op. cit., Note 6, p. 37. Baumstark did not think so: Die Messe in Morgenland, p. 12.
11. Baumstark, Vom geschichtlichen Werden… , p. 97 ff.
12. See my article, “Corpus Mysticum: The Eucharist and Catholicity, in Church Service Society Annual, No. 9, May 1936-1937 (Cupar, Scotland), pp. 38-46.
13. For further information: A. Goloubtsov, “O prichinakh i vremeni zameny glasnago chtenija litugijnykh molitv tapnym” (On the Causes and the Time of the Change of the Audible Recitation of Liturgical Prayers into the Secret), in Bogoslovskij Vestnik (September, 1905), pp. 69-75; B. Sove, “Eucharistija v drevnej Tserkvi I sovremennaja pratika” (The Eucharist in the Ancient Church and the Contemporary Practice), Zhivoje Predanie (Paris, n.d.), pp. 179 ff.; Panagiotis Trembelas, “L’Audition de l’Anaphora Eucharistique par le Peuple,” L’Eglise et les Eglises, II, Editions de Chevetogne (Belgium, 1955), 207-220; see also the remarks of Archimandrite Kiprian (Kern), Eucharistija (Paris, 1947), p. 165 ff.
14. See, for instance, the intervention of Archbishop Dimitry (Kovalnicky) of Kherson and Odessa at the Pre-Conciliar Consultation in 1906 in Zhournaly i Protokoly, as quoted above, Note 2, III, 223 f. Archbishop Dimitry was previously for about thirty years Professor of Ecclesiastical History in the Theological Academy of Kiev, and later its rector. Subsequently he served as bishop of Tambov, archbishop of Kazan, and finally of Kherson and Odessa, and was an influential member of the holy governing Synod of the Russian Church (d. 1913).
15. See the remarks of Father Kiprian, op. cit., pp. 137 ff.
16. For further information see the competent book of A. V. Preobrazhensky, Kultovaja Musyka v Rossii (The Cult Music in Russia), (Leningrad, 1924). Preobrazhensky was the Director of the School of Sacred Music (Pridvornaja Pevcheskaja Kapella) in St. Petersburg before the Revolution. See also the recent articles of Johann von Gardner, “Drei Typen des Russischen Kirchengesangs” and “Stilistische Ruchtungen im Russischen liturgischen Chorgesang,” Ostkirchliche Studien (Wurzburg, Bd. VI, 4, 1951 and Bd. XI, 2/3, 1962).
17. See my article, “The Sacrament of Pentecost,” Journal of the Fellowship of St. Alban and St. Sergius, No. 23 (London, 1934).
18. See the interesting attempt of Joseph Lecuyer, C.S.Sp., to formulate the principles of a spirituality of the diaconate,” in Dictionnaire de Spiritulite, fasc. XX-XXI (Paris, 1955), s.v. “Diaconat,” p. 810 ff. It is based mainly on the analysis of the scriptural texts.
19. There is no up-to-date monograph on the history of the Russian clergy. Some information is given in general manuals of Church history, especially in that of Professor A. Dobroklonsky, Vol. IV, published in the last decade of the last century. One has still refernce to old books of Professor Peter Znamensky: Prikhodskoe Dukhovenstvo v Rossii so vremeni reform Petra (The Parish Clergy in Russia since the Time of Peter’s Reforms), (Kazan, 1873), and Dukhovnyja Shkoly v Rossii de redormy 1808 goda (The Church Schools in Russia up to the Reform of 1808), (Kazan, 1881). See also N. Runivsky, Tserkovnograzhdanskie zakonopolozhenija otnositel’no pravoslavnago dukhovenstva v tsarstvovanie Imp. Alexandra II (The Church and State Legislation Concerning the Orthodox Clergy in the Reign of Alexander II), (Kazan, 1898).
20. See Sergius Troitsky, Diakonissy v Pravoslavnoj Tserkvi (The Deaconess in the Orthodox Church), (St. Petersburg, 1912).
The
Order of Deacons in Anglicanism
1. M. H. Shepherd, Jr., The Oxford American Prayer Book Commentary (New York, 1950), p. 532 f.
2. The Book of Common Prayer, p. 533. (See Chapter I, p. 28 above for 1550 version.)
3. W. Pell and P. M. Dawley, The Religion of the Prayer Book (New York, 1950), p. 200.
4. See Canon 34, Constitution and Canons for the Government of the Protestant Episcopal Church in the United States of America. (See 1967 General Convention’s edition for most recent changes.)
5. Canon Law provides for the shortening of the year to six months, a practice regulated at diocesan levels (Canon 35, Sec. 2).
6. W. Pell and P. M. Dawley, op. cit., p. 201.
7. Normally the preparation for the ministry in the American Church includes a bachelor’s degree from a college offering at least basic studies in the liberal arts and sciences, plus three years of seminary education leading to either a degree of Bachelor of Divinity or of Sacred Theology. In addition, the examinations listed in Canon Law are administered at diocesan levels. For the perpetual diaconate, however, there are a variety of less structured methods of preparation and canonical examinations of less magnitude (Canon 34, Sec. 10).
8. At this point the clause discussed in this essay’s subsequent paragraph was included
9. Canon 34, Section 10 C; prior to 1964 edition.
10. Ibid., 1964 edition.
11. The Book of Common Prayer, p. 535.
12. Additional pertinent information can be found in the following studies: H. Boone Porter, “The Ministers of the Distribution of Holy Communion” (Supplemental Report II prepared for the Standing Liturgical Commission of the Episcopal Church in the United States of America, 1964), available through the Executive Council of the Episcopal Church, New York; and , “A Self-Supporting Ministry and the Mission of the Church” (a report published by the Division of Christian Ministries of the Executive Council of the Episcopal Church and the Overseas Mission Society, 1964), including relevant bibliographical data.
13. Nicolas Stacey, “A Mission’s Failure,” in The London Observer (Sunday Supplement), December 6, 1954, p. 33.
14. Philip A. Anderson, “The Implication and Challenge of O. Hobart Mowrer’s Position for the Church and its Ministry,” in The Minister’s Quarterly, XX, No. 2 (Summer, 1964), 2.
15. Justus G. Lawler, “The Problem of Priests in the World,” Commonweal, April 16, 1965, 106.
16. Ibid., p. 107.
17. Harvey Cox, The Secular City (New York, 1965), p. 246.
The Office of
Deaconess
1. The Vulgate reads: “in ministerio ecclesiae.”
2. Joseph B. Lightfoot, On a Fresh Revision of the English New Testament (New York, 1871), p. 114.
3. J. S. Howson, The Diaconate of Women in the Anglican Church (London, 1886), p. 33.
4. Pliny’s Letter to Trajan, Ep. Lib. x., xcvi, quoted in The Ministry of Women: A Report by a Committee Appointed by His Grace The Lord Archbishop of Canterbury (London and New York, 1919), p. 5
5. William Collins, “On the Early History and Modern Revival of Deaconesses,” in The Ministry of Women, p. 112.
6. Loc. Cit.
7. See J. A. Robinson, Appendix A, in Cecilia Robinson, The Ministry of Deaconesses (London, 1898), p.200.
8. Ibid., p. 210 f.
9. The Ministry of Women, p. 7 f.; p. 11.
10. Ibid., p. 59.
11. See J. A. Robinson, Appendix C, in Cecilia Robinson, op. cit., pp. 223 f.
12. Loc. Cit.
13. J. M. Ludlow, Woman’s Work in the Church (New York, 1866), p. 28.
14. Cecilia Robinson, op. cit., Ch. 2 and 3.
15. J. M. Ludlow, op. cit., p. 51 ff. and Cecilia Robinson, op. cit., p. 76 ff.
16. See J. A. Robinson, Appendix A, op. cit., pp. 209 ff.
17. See J. A. Robinson, Appendix B, op. cit., p. 220.
18. L. A. Muratori, Antiquities of Italy (Milan, 1741), V, 577.
19. See J. A. Robinson, Appendix B., op. cit., p. 228.
20. The Ministry of Women, p.11.
21. Joseph Bingham, The Antiquities of the Christian Church (London, 1867), Book III, Chapter 1, p. 107.
22. William Collins, op. cit., p. 117.
23. The Ministry of Women, pp. 60, 121.
24. Cecilia Robinson, op. cit., p. 60
25. Ibid., p. 88.
26. William Collins, op. cit., p. 122 (footnote 8).
27. Cecilia Robinson, op. cit., p. 89.
28. William Collins, op. cit., p. 125 f. for charters.
29. See J. A. Robinson, Appendix B, op. cit., p. 228.
30. Ibid., p. 229.
31. Cecilia Robinson, op. cit. p. 99.
32. The Ministry of Women, p. 9.
33. See William Collins, op. cit., p. 129.
34. Alban Butler, Lives of the Saints, rev. D. Attwater (New York, 1956), Vol. III, p. 143.
35. The Ministry of Women, p. 278 ff.
36. See Henry C. Potter, Sisterhood and Deaconesses (New York, 1873) for partial list of these experiments.
37. Walter C. Whitaker, History of the Protestant Episcopal Church in Alabama: 1763-1891 (Birmingham, 1898), p. 144 ff.
38. Richard H. Wilmer, “Form of Service for Institution of Deaconesses in the Diocese of Alabama” (Birmingham, 1885), p. 9.
39. William Collins, op. cit., p. 125 or footnote 5.
40. The Ministry of Women, p. 214.
41. Walter C. Whitaker, op. cit.
42. The Ministry of Women, etc.
43. The Reports of the Lambeth Conference are published after each Conference by S.P.C.K.; see the Reports of 1930 and 1948.
44. See Canon 50, Constitution and Canons for the Government of the Protestant Episcopal Church in the United States of America (New York, 1967).
45. From Canon 20, prior to the revision of 1922; see Journals of General Convention (New York, triennially after General Convention).
46. Canon 50, 1964 and subsequent edition.
47. Joseph B. Lightfoot, op. cit., p. 114; Cecelia Robinson, op. cit., p. 15.