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Phoebe: Was She an Early Church Leader?

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Phoebe: Was She an Early Church Leader? Avondale College ResearchOnline@Avondale School of Ministry and Theology (Avondale Theology Papers and Journal Articles Seminary) 4-2013 Phoebe: Was She An Early Church Leader? Darius Jankiewicz Avondale College of Higher Education, [email protected] Follow this and additional works at: https://research.avondale.edu.au/theo_papers Part of the Christianity Commons Recommended Citation Jankiewicz, D. (2013). Phoebe: Was she an early church leader?. Ministry: International Journal for Pastors, 85(4) 10-13. This Article is brought to you for free and open access by the School of Ministry and Theology (Avondale Seminary) at ResearchOnline@Avondale. It has been accepted for inclusion in Theology Papers and Journal Articles by an authorized administrator of ResearchOnline@Avondale. For more information, please contact [email protected]. DARIUS JANKIEWICZ Darius Jankiewicz, PhD, is assistant professor of historical theology, Andrews University Seventh-day Adventist Theological Seminary, Berrien Springs, Michigan, United States. Phoebe: Was she an early church leader? y all accounts, the epistle of many individuals listed in this chapter, patron) of the apostolic task, to those Romans is a masterpiece of Phoebe, whom Paul refers to as “our ascribing to her a significant ministerial Christian apologetics where, sister,” receives special recognition role. As we shall see, this debate often Bin a brilliant and logical man- (Rom. 16:1, 2). Not only is Paul’s dis- influenced the biblical translations ner, the apostle Paul lays out the case course on Phoebe the first and longest of the Greek words used by Paul to for the Christian belief of salvation in the chapter but also the words and describe the ministry of this remarkable through Jesus Christ alone. This belief allusions he uses to describe her and woman. In this article, I will focus on was instrumental in the rise of the her ministry hint at the remarkable three aspects of Phoebe’s ministry that Christian community of believers called stature this woman had among the flow from the text of Romans 16:1, 2: into existence purely through God’s early Christians. For these reasons, her ministry as a diakonos; her role as gracious love. While clearly rooted in Phoebe has fascinated Christian writ- the letter bearer to the Romans; and the Old Testament idea of the “people ers throughout the centuries, most finally, her role as a prostatis, which of God,” this was a new community and, of whom have written in an environ- literally translates as “the one who as such, it powerfully challenged the ment unfriendly to the ministry of stands before.” various forms of racial, cultural, gen- women. Origen (c. A.D. 184 –253) wrote der, and economic discrimination so that “this passage teaches two things Phoebe as a deacon? prevalent in first-century Judaism and at the same time: As we have said, In Romans 16:1, Paul writes of the larger society. Toward the end of women are to be considered ministers Phoebe: “I commend to you our sister the letter, in chapter 12, Paul lays down in the Church, and . ought to be Phoebe, a deacon of the church in the ground rules according to which received in the ministry.”2 A century or Cenchreae. I ask you to receive her in this new community should function. so later, the “golden-mouthed” John the Lord in a way worthy of his people There we find that self-sacrifice and Chrysostom (c. A.D. 347–407) noted, and to give her any help she may need self-denial are essential elements of the “For how can the woman be else than from you, for she has been the benefac- Christian life, that each member of the blessed who has the blessing of so tor of many people, including me.” body of Christ is to function according favourable a testimony from Paul, who There has been much discussion to the spiritual gifting bestowed by God, had also the power to render assistance in Christian literature with regard to and, finally, thatagape love is to be the to him who had righted the whole the word servant, which is a transla- 3 primary value guiding the life of the world?” After the fourth century A.D., tion of the well-known Greek word community. Chapters 13–15 build on however, such statements became diakonos, also translated as “deacon.” the groundwork established in chapter rare, as the Christian church moved The concept of a deacon was familiar to 12, and then chapter 16 concludes the towards a male-dominated ministry in first-century society, referring primar- book of Romans. the church.4 ily to household service; and in the In this final chapter, Paul issues a The role of Phoebe in early New Testament, diakonos, at times, series of greetings to both men and Christianity has been hotly debated was used in conjunction with another women, all of whom he considers his throughout the centuries, ranging from Greek term, doulos, or slave.5 Reading “co-workers in Christ Jesus” (Rom. views suggesting that her ministry was the word diakonos from a modern-day 16:3; see also Phil. 4:3).1 Among the nothing more than that of a helper (or perspective often obscures the fact Ministry® APRIL 2013 that, in Paul’s day, the position of the recognized ministry or held a position and trustworthy church leader and servant was considered to be the low- of responsibility within her local house whom Paul could entrust his message est in society—people who were the church.9 The case for Phoebe’s func- of salvation to the Gentile world. As one menials and lackeys of the day. Thus, tioning as such seems strengthened by scholar commented, “ ‘Phoebe carried there exists a tension between the Paul’s use of another Greek word, ousa under the folds of her robe the whole modern, ecclesiastical understanding (being), which occurs together with the future of Christian theology.’ ”16 and use of the word deacon and the noun diakonos. The phrase indicating ancient diakonos. It is this term as her as being a deacon denotes some sort Phoebe as a leader well as the word doulos, however, of leadership position. Thus, it could be (prostatis)? with all their cultural connotations stated that Phoebe was probably the Romans 16:2 provides us with one that Christ adopted to describe His first recorded local church deacon in more important piece of information own ministry (Mark 10:45). Following the history of Christianity.10 This being about Phoebe that often tends to disap- Jesus’ example, Paul used the words so, Paul’s exhortation to bishops and pear in translation. There Paul calls diakonos and doulos to describe Christ’s deacons, found in 1 Timothy 3, would Phoebe prostatis, literally, “the one who ministry when he wrote in Romans 15:8: apply equally to Phoebe as to any other stands before.” The New International “For I tell you that Christ has become church leader of early Christianity.11 Version renders the text this way: “for a servant [diakonos] of the Jews on she has been the benefactor [prostatis] behalf of God’s truth” (see also Phil. 2:7 Phoebe as a courier? to many people, including me.” Other where Paul refers to Jesus as doulos). Careful exegetical, historical, and versions translate the word variably Paul repeatedly used the same word linguistic studies have led many com- as “patron” (ESV), “succourer” (KJV), to describe his own ministry and that mentators to conclude that Phoebe was “helper” (ASV; NASB), “she has been of his coworkers (see, e.g., 2 Cor. 3:6; actually the person whom Paul chose to helpful to many” (NLT), or even “good 4:1; 6:4; 8:4). deliver his letter to the Roman house friend” (TEV). There are, however, some Thus, we find it remarkable that churches.12 While, to our modern eyes, translations that render prostatis as just a few sentences later, in Romans the text is more implicit than explicit, “leader” (YLT), “respected leader” (CEV), 16:1, Paul refers to Phoebe as diakonos, Paul’s words appear to be a recom- or “defender of many” (Emphasized essentially equating her diakonia (or mendation for a letter bearer written Bible of J. B. Rotherdam, 1872). service) with that of Christ as well as according to first-century custom.13 The translators’ disposition his own apostolic ministry. Also note- The purpose of such a recommendation towards rendering prostatis as “helper” worthy is that the word diakonos in this was to introduce the letter carrier to the or “patron” appears to flow from a passage is used in its masculine rather congregation in Rome. Paul’s letter to widespread conviction that Phoebe was than feminine form.6 At that stage of Philemon serves as another example nothing more than a rich woman who Christian history, the Greek term for of a similar recommendation, with supported Paul and other missionary deaconess had not yet been coined. Onesimus also functioning as a letter workers financially. This conclusion The distinctly feminine form diakonissa bearer.14 If Phoebe was indeed the seems to be supported by the fact did not appear until the fourth cen- carrier of the letter to the Romans, it that, in antiquity, there existed women tury.7 Be that as it may, Paul’s calling would be natural for Paul to introduce who, while they could not hold any Phoebe a deacon appears to make her and recommend her because she was public office, offered their patronage ministry as equally important and valid obviously unknown to the believ- and financial help to various causes. as that of other early church leaders, ers in Rome.
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