To continue from this discussion, I think I've got all the pages relevant to Altar Girls:
Grace in the MP, EP, AP? Altar Girls, Ecumenism, Calendarism
http://www.euphrosynoscafe.com/forum/vi ... sc&start=0
Plus, page 2,3,4,7,8,9
Perhaps when Justin is back we can get more info on the book he mentioned:
Women and the Priesthood (edited Thomas Hopko). In this book, Bp. Kallistos, Thomas Hopko, and others say a few rather astounding and difficult things, but for the most part the book is informative.
There's also "Women Deacons in the Orthodox Church - Called to Holiness and Ministry" by Kyriaki Karidonyanes Fitzgerald, Holy Cross Orthodox Press, Brookline, Massachusetts. From which:
Special attention should be paid to St. paul's commendation of the woman deacon Phoebe in Romans. He clearly refers to her as a deacon (in Greek here and I don't know how to put it in, diakonos) of the church of Cenchreae. He writes:
I commend you to our sister Phoebe, a deacon (diakonon)
of the church of Cenchreae, so that you may welcome her
in the Lord as is fitting for the saints, and help her in
whatever she may require from you, for she has been a
benefactor of many and of myself as well. (Rom.16:1-2)
Some may argue that the term diakonos should be understood as a "helper" or "minister". Indeed, some English translations of the New Testament have rendered the term kiakonos in this way. However, the early commentators in the Christian East do not support that position. As we shall see, a numbe of the earliest commentators on the writings of St. Paul recognised the significance of his affirmation of the presence of women deacons and his reference to the ministry of Phoebe. As St. Stephen, the first deacon, became the prototype for male deacons, St. Phoebe came to be seen as a prototype for female deacons.
Another important reference is found in the First Epistle to Timothy. There we read:
Deacons, likewise must be dignified, not indulging in
double-talk nor money-grubbing. They must be men who
combine clear conscience with a firm hold on the mys-
tery of the faith. And they too must first undergo scrutiny,
and only if they are of unimpeachable character may they
serve as deacons. Women in this office must likewise be dig-
nified, not scandalmongers, but sober and trustworthy in every
way. A deacon must be the husband of one wife, and good
at managing his children and household. For deacons with
a good record of service are entitled to high standing and
the right to be heard on matters of the Christian faith
(1 Tim. 3:8-13)
Because of differences in manuscripts as well as in translations, only some modern commentators have recognized the reference to women deacons in this passage. As we shall see, however, a number of early Christian commentators, including St. John Chrysostom, have underlined the reference here to women deacons. This cursory review indicates that women responded to the Gospel from any walks of life and they served the Lord in many ways. The order of women deacons or deaconesses is one very significant way of serving Christ.
"Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow-workers, whose names are in the book of life" (Philippians 4:3).
St Phoebe pray for us!
Myrrh
