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Reassessing the Leading Functions of a (ReLeFuD)

Abstract: The “Reassessing the Leading Functions of a Deacon” project seeks to bring crucial light to the discussion of diaconia and . The project focuses on the most important early church orders, the , from the end of the fourth century. These will be illuminated with other material of that time, especially by the . The analysis has three sub-questions: 1) What are the functions of the deacon as an assistant leader in these documents?; 2) Is it possible to assess the differences between the way various redactional layers of these documents are dealing with the ministries?; and 3) What are the differences and similarities between the function of male and female deacons in the early church?

The background to the project is a change in the understanding of “diakonia,” a word often used to mean providing humble Christian relief to one’s neighbour. A study published about 30 years ago showed that this usage is based on a misunderstanding of ancient sources. Research has later shown that early Church texts about deacons, even in modern times, have been frequently interpreted in a biased way. Furthermore, in those texts, the relationships between deacons and other ministries in the early Church may have been more different than previously believed, and there are unidentified layers in the documents concerning them. Additionally, when churches are seeking unity, the texts of early have become increasingly important, not least because the churches seek new avenues for women to hold offices in the Church.

The two researchers of the project are working with text-critical, linguistic, and pragmatic/rhetorical analysis combined with a general view of the period in which the documents were written. The first findings will be discussed in specialist webinars and in contact with other research projects. The results will be published in open-access documents.

As a result, the project will shed new light on what early church orders reveal about the offices of the church, and especially about the assistant leader known as the deacon. In documents, it may reveal new layers that have not been previously seen due to closed interpretations and also help to understand a woman's role in the Church better.

All of this can also affect the role of assistant leaders in society and, in particular, a woman's position. An assistant leader may not be a humble servant but a determined commander. This would be a paradigm shift.

Research plan 1 Aim and objectives 1.1 Significance of the research project in relation to current knowledge, premise underpinning the research: This research project aims to determine whether John Collins’ philological scrutiny of “diakonia,” providing new insight into the role of the deacons in the New Testament, applies to the early eastern church orders and whether it may assist us to identify different editorial levels within it. This goal is motivated through an ongoing paradigm shift in the understanding of “diakonia,” modern discussions about the role and functions of ministries in the early church, recently documented misunderstandings of patristic material, as well as fresh technical avenues of research, including the gender aspect. Outside academic research, there is also a growing interest in topics like this, not only when discussing assistant leadership. The perceptions of diaconia are changing in academia. Until the end of the twentieth century, diaconia was mostly understood—to quote Encyclopædia Britannica of 1 today—to be a “Christian service,” and the deacon was “originally the holder of a charismatic office of selfless service” [lemma Christianity, 22.9.2019]. What Britannica describes had been the dominant Protestant paradigm since German discussions of the mid-19th century (Theodor Fliedner, Wilhelm Löhe, among others), which depicted a caritative and selfless, humble deacon, whose primary task was to show neighbourly love. However, recent international, academic discussion has been inspired by the studies of Dieter Georgi (1964), and developed by John N. Collins (1990), and subsequently, in Germany, Anni Hentschel (Hentschel 2006; cf. Collins 2014, 3–54; Latvus 2017,17–22; Koet 2019, 7–12). According to this thesis, the mostly German 19th-century idea was based on a misreading of ancient sources regarding “diakonia” and had no basis in the documents from the time of the New Testament. According to this new interpretation, the deacon is one of the leading figures of the congregation, and he/she was not at all a selfless servant of other ministers e.g., the presbyters. Deacons were agents of the , assistant leaders, who took care of things the bishop did not have time to do.

The new thesis also differs significantly from the definition of the deacon’s caritative role and tasks presented by German Catholic scholars Rahner and Vorgrimler (1962) before the Second Vatican Council, although in that council, the ministry of the deacon was described more broadly to “serve in the diaconate of the liturgy, of the word, and of charity” (Lumen Gentium 29; Koet 2019, 5). The new thesis also differs significantly from the more traditional monarchic view of the bishop and his leadership, as known in the Orthodox and Catholic traditions. A real “paradigm shift” (in the language of Kuhn 1970) in the understanding of diaconia has therefore begun, but is not yet complete. The most serious attempt to open the scholarly discussion was an academic congress held in the Augustinianum, in Rome (at the Vatican) in 2009, organized at Bart J. Koet’s initiative, in which Collins presented his thesis. Some studies have also tested Collins’ thesis in the light of early Christian documents and archaeological material (Koet 2014 and 2019; Pylvänäinen 2017; congresses at UEF 2015/2017; Koet – Murphy – Ryökäs (ed.) 2018; a workshop organized at the International Conference on Patristic Studies in Oxford 2019). All these analyses have shown that the thesis applies to even wider material than just the New Testament. As a result, some modifications in the lemma “diaconia” in lexica has already come to pass (cf. Collins 2014, 175, 227, 244; Latvus 2017, 77). Hereafter we call the above-presented thesis inspired by Collins the “new paradigm,” while the 19th century Protestant way is the “old paradigm.” The question about the relationship between bishop, presbyters, and deacons in early Christianity has simultaneously received more light through another discussion: the academic discussion about church orders. In his habilitation thesis, Georg Schöllgen showed (1998) that there was an ongoing modification to the role of the deacon in the Didascalia Apostolorum during the third-fourth century. Since Alistair Stewart published his analysis of the (Stewart 2001), there has been a continuing discussion (e.g., Bradshaw 2002) as to whether one or two central editors of the text exist. One of the most significant critical points is, were the role and tasks of a deacon on the same level as those of a presbyter? In her analysis of Apostolic Constitutions (AC), Pauliina Pylvänäinen has shown (2017) that when the AC are read in the light of the new paradigm, the tasks and roles of female deacons are different from the earlier Protestant understanding. 2

A part of the possible paradigm shift is to determine the extent to which the modern academic discussion about the role and tasks of a deacon has been influenced by the ecclesiastic preconceptions of the 19th-century tradition of the humble tasks of a deacon. According to Ryökäs (2015), even modern and high-quality dictionaries are not without tendentious ways of reading sources, missing elements identified by the new paradigm. Academic scrutiny in Finland has not used one textual edition, which has been available for 200 years (Ryökäs – Voitila 2018). For example, in Finland, the literature often contains more than one of two citations from the early Church that are not accurate (Ryökäs 2019). The understanding of diaconia is based at least partially on presentations where up to 80% (Theodor Fliedner) of the references to the early Church have been misguided (Ryökäs 2011, Ryökäs 2015; also, Malkavaara 2015, Latvus 2017). A more in-depth analysis in Finland, Sweden (Ryökäs 2000b) and Germany (Ryökäs 2017) has shown that there is not a deep consensus on the role of a deacon. According to Annette Noller, a comprehensive, critical academic scrutiny of ancient sources that refer to the ministry of deacons has been missing (Noller 2016, 39; cf., Koet – Murphy – Ryökäs (ed.) 2018). The research by Georgi, Collins, Hentschel, and Koet has provided the necessary background for researchers to disentangle themselves from the 19th-century understanding, although this has not yet happened on a large scale. We have reason to ask whether the paradigm of diaconia in the 19th century has had some effect on the academic understanding of the role of the deacons in church orders, and especially the AC (on the important role of AC, cf., Harris 2016). For a successful analysis, the project needs to be as free as possible from the paradigm of the 19th century. Here, a brand-new young scholar is of importance. The results by Pylvänäinen (2017) have shown that to correctly understand the role and tasks of the female deacons in the AC, an analysis of both male and female deacons is necessary. At the moment, we have an overview only of female deacons in the early church (Madigan & Osiek 2005). Further, Brepols Publishers have recently made it possible to work with Apostolic Constitutions in an advanced research database based on the latest critical text edition (Metzger 1985/1986/1987). Electronic tools open a new window for research into church orders. Now we have five motivations for the project (Figure 1). There does not exist much research about the new paradigm but in her breakthrough dissertation, a young member of our research team, Pauliina Pylvänäinen, ThD, found (2017) that the AC contain indications of the concept of as well as of the role of both male and female deacons. This fits the new paradigm of the role and duties of the deacons. To be exact, the role of female deacons was more caritative than that of 3 male deacons, but liturgical and informative duties are there as well. However, the question about different editorial positions is still unanswered. The AC itself is known as the broadest collection of the orders of the early church and as the end product of a church order tradition (Young 2012, 109). Dated to Syria in 380 CE, the AC belongs to the tradition of the Eastern Church. They are a collection of eight books that originate mainly from the Didascalia Apostolorum (Books 1-6), the (Book 7), and the Apostolic Tradition (Book 8) and have been shaped in discussion with the Jewish and Hellenistic world (Pylvänäinen 2017, 32–38). The modern translation of it includes the original text edition and fills three books (Metzger 1985/1986/1987); therefore it is not an easy task to analyse whether the kind of editorial levels which Stewart pointed out in the Apostolic Traditions exist. Since the earlier church orders had a strong influence on the AC (Figure 2), the latter must also be scrutinized in an in-depth discussion with earlier church orders. For instance, Didache mentions deacons only once (Jefford 2018). Another early constitution, the Didascalia, has been studied by other scholars (Schöllgen 1998; Stewart 2009; Benga 2013), and our project will be conducted in collaboration with these scholars. We have quite a recent analysis both of the Apostolic Tradition (Stewart 2001) and the Apostolic church order (Stewart 2006), and in discussion with its translator we can use it to explore the new paradigm. The role of deacons in a derivative of the Apostolic Tradition, the Canons of Hippolytus, has already been analyzed by Barret-Lennard (2005, we are in correspondence with the author). More interesting is the Testament of Our Lord Christ/Testamentum Domini (TD), which (according to the most accepted hypothesis) is contemporary with the AC. Its earliest known version was written in Syriac. Both the TD and the AC seem to be connected to . These two documents have common roots (Martimort 1986, 68, 74–75; Bradshaw 2002, 76, 86–87). There are not only common elements but also significant tensions between the two documents, especially regarding the characterization of the different duties of a deacon (e.g., TD 1.31 – AC 3.19). These two documents can mutually help to interpret each other. The objective of this project, therefore, is to characterise in a new, reliable way, how the status, role, and tasks of deacons are described in two early eastern church orders, namely the Apostolic Constitutions (Constitutiones Apostolorum, AC) and the Testamentum Domini (TD), focusing on the former and using the TD as an aid for interpretation. This analysis will especially concentrate on openly examining different editorial positions on the role of the deacons and the presbyters. A part of this project is to see how the tasks and role of female deacons differ from the male deacons, if there are indeed any differences to be found. 4

Based on the preliminary results (Pylvänäinen 2017, Koet 2014, 2019; Koet – Murphy – Ryökäs (ed.) 2018), it seems plausible that the new paradigm is adequate to characterise the role and tasks of the deacons. We may also possibly be able to show that the old paradigm has not only blotted out essential aspects of this topic but also the editorial levels in patristic material. 1.2 Research questions and/or hypotheses: The project is based on three primary hypotheses: 1. The Linguistic Paradigm hypothesis: The functions of the deacons (male and female) in the early eastern church orders must be reassessed. Earlier studies have been preoccupied with later traditional ideas. A deacon was not a humble servant, according to the AC. 2. The Editorial Level hypothesis: There exist different traditions and editorial levels concerning the role and tasks of a deacon and of the presbyters. The editorial traditions of Apostolic Tradition can be seen in the AC, too. 3. The Female Deacon hypothesis: The role of female deacons does differ, but not substantially, from that of their male colleagues. As the results of Pylvänäinen (2017) show, we can only assess this when we investigate both genders; therefore, we need an analysis of both male and female deacons. 1.3 Expected research results and their anticipated scientific impact, potential for scientific breakthroughs and for promoting scientific renewal: Irrespective of the success in validating the hypotheses, the research project will have a major impact (“paradigm shift”) on the academic study of deacons and will stimulate the discussion on forms of leadership in churches. 1. The role of deacons in the early church was quite independent and they were influential actors in the congregation instead of simply humble caritative workers. The latter image, the old paradigm (the German paradigm from the 19th century), will prove partly incorrect regarding the ancient documents. This means that a significant part of the results of studies regarding the deacons in the early church must be re-examined. 2. If the female deacons or deaconesses are found to have been more independent with some kind of leading functions in the congregations, this may have an impact on the perception of the role of women in future research. 3. The project may prove that patristic sources can and must be studied in the earliest preserved languages that respect their original intentions, functions, and contexts. Traditional misunderstandings and preoccupations can thus be avoided. This project may, thereby, inspire other patristic scholars to be aware of the traditions of reading early church texts during the 19th and 20th century. 4. The project will create more in-depth and open discussion about the early church texts, one that is not restricted by ecclesiological boundaries. This has already been indicated by the congress “What did deacons do?” held at the UEF in 2017, in which participants came from four continents, numerous congregational backgrounds and different disciplines (Koet – Murphy – Ryökäs (ed.) 2018). 5. All these impacts may stimulate the spreading of the new paradigm in the research of patristics material and even to New Testament research. 5

2 Implementation 2.1 Work plan and schedule: Living in a period of changing paradigms leads to special needs in the research. A project needs to be aware of the risk that earlier research may have coloured by the previous way of understanding the tasks and role of the deacon. The project needs a fresh beginning, and continuing awareness of the new paradigm, with a deep knowledge of the topic itself. On this basis, this project is guided by a specialist in the precise analysis of this paradigm shift (Ryökäs). The main analysis of the AC will be carried out by a young doctor who has demonstrated her capability to carry out a high-level analysis using the new paradigm (Pylvänäinen). The project has gathered high-level specialists in church order research and ecclesiastical discussions (collaborators, presented separately). Further, two non-financed doctoral students will also participate: both of them working in Joensuu and well aware of the new paradigm. Working this way, the project will guarantee basic living support for the main researcher (Pylvänäinen) and the second researcher of the project (White). In May 2020, before the start of this project, the researchers will meet in the “What did deacons do?” congress in Joensuu, together with approximately 20–30 high level international specialists of Patristics (the most interesting presentations will be published as the second volume of Koet – Murphy – Ryökäs (ed.) 2018). Based on her doctoral thesis and small stipendiary ongoing project (Sept. 2019 – May 2020), Pylvänäinen will present a preliminary analysis of the most elementary and most problematic text of the AC (3,19, misunderstood in, e.g., Reijonen 1899 and Sormunen 1938/1952, see Ryökäs 2019). When the project begins, in September 2020, we will organise an Internet meeting (Webinar) with all of the participants (researchers and collaborators, information and practical questions). As the first stage of this project, Pylvänäinen will write and publish the May 2020 presentation as an academic (peer-reviewed) article. In conversation with the simultaneous analysis of TD by Grant White, Pylvänäinen will then carry out a deeper analysis of the topic, concentrating on the first hypothesis, the linguistic one. White, PhD, writing one or two academic articles, will concentrate on the latest chapters of the first part (I, 20–44) and the whole second part of TD. Both researchers will also be co-operating with our collaborator Stewart, who at this stage will be working on a translation of the AC into English. Furthermore, research periods in Joensuu are planned for collaborating scholars, Koet and Benga. They will provide the project with the latest information about the Didaskalia and collaborate with the Doctoral programme in Social and Cultural Encounters (SCE) at UEF. In autumn 2021, Pylvänäinen will concentrate on the Editorial Level hypothesis and visit the Centre for the Study of Early Christianity (Tilburg University/Vrije Universiteit Amsterdam), cooperating there with the local “Paradosis and paideia” project. She will work in the library, present the results to other researchers and students, and receive feedback on her research. At the end of this period, in autumn 2022 and spring 2023, she will again co-operate with White, who will be writing an analysis discussing the Editorial level hypothesis in the TD. Both will present and discuss the preliminary results in the spring Congress of the UEF in May 2023. 6

After the May Congress, in August 2023 both Pylvänäinen and White will present the main collected results in a separate session (own workshop) at the XIX International Conference on Patristics Studies (she already presented her doctoral thesis there in August 2019). After this, the previous presentations will be prepared for publishing. Lastly, Pylvänäinen will in her final summary discuss all of the three hypotheses in combination with the results of her doctoral thesis concerning the tasks and role of deaconesses in the AC. Depending on results, there will be a joint publication about the Linguistic and Editorial level hypothesis in the AC and TD, in combination with the other church orders presented above with the above-mentioned writers. If the results are negative, the results will be published as separate articles. The material from the Oxford workshop will be collected in a volume of Studia Patristica, complemented with articles by the cooperation partners. Outside of this project, two doctoral students will also be working on their thesis. During the first year, Hanne Janhonen, theol.mag., will analyse the understanding of the tasks and roles described by Epictetus, aware of the hypothesis of this project. This will help to see the Hellenistic and Jewish ways of understanding deacons in the AC and the TD. During the whole project, Laura Puustinen, theol.mag., will analyse the discussion on the tasks and roles of a deacon in the discussions of the deacon’s ministry in the Evangelical Lutheran Church of Finland. This analysis will help to see the possible effects of the Linguistic hypothesis in an analysis. Both of these writers will not get support from this project but will be co-working on this project, also giving social support. The PI (Principal Investigator), Esko Ryökäs will not receive financial support. However, the research resources connected to his position as a lecturer will be allocated mostly to this project. At the end of the project, he will summarise the results in an academic article, titled: “What effect does the paradigm shift have on the understanding of early deacons?” This will be published in different languages, and in Finnish in the Journal of the Finnish Association for Research on Diaconia. This summarizes the findings of the project in light of the changing diaconia paradigm. He will also present the actual results at the congresses of the International Diaconate Centre (IDZ) in Stuttgart (2020 and further), as well as publish the main results in their journal “Diaconia Christi” (in German, English, and Spanish.

During the project, the collaborators will be consulted electronically and in our Webinars (organised once a year), and they will be called to the UEF for a congress organised by the School of Theology at the UEF in 2023. For ethical reasons this project will carry out its work in acknowledgement of global climate change: therefore this 7 project will not organise any separate meetings, but use the Internet and other contacts (Congress at UEF in 2023, Congress in Oxford 2023). The collaborators will be consulted electronically when needed between webinars. The project will collaborate with the continuing congress series organized by the School of Theology at the UEF. The “What did deacons do?” congresses in 2015 and 2017 focused on the two first centuries, and the 2020 congress will focus on the third and fourth century taking a more in-depth look at the source texts in the original languages. The congresses have already resulted in several publications and peer-reviewed articles (Diakonian tutkimus 3/2015, Koet – Murphy – Ryökäs (ed.) 2018). The preliminary results will also be discussed in the annual meetings of the Finnish Patristic Society. 2.2 Research data and material, methods, and research environment Most of the source material documents will be studied utilizing the most recent text- critical material, such as the Greek New Testament 5 and Novum Testamentum Graece 28. As the common basis of patristic texts, the database Thesaurus Linguae Graecae will be used. The original language of the Apostolic Constitutions is supposed to have been Greek. The project will use the text published by Marcel Metzger (1985/1986/1987) in conjunction with the newly published electronic version by Brepols publishers. The edition by Funk (1905) will also be utilised, especially to obtain the formulations of Didascalia and the Apostolic Tradition. If the content of the AC or the comparison to the TD should cause problems, older versions of published manuscripts and translations of passages also will be utilised. The sources of the TD cause some difficulties, as the original Greek text has been lost (some fragments have been published, i.e., by Corcoran – Salway 2011), and the text is known through many old translations in several languages. There is not yet any critical edition of any of the texts (excluding the Ethiopic text by Beylot). Each “original” language text version must be considered (de Lagarde 1856, Rhodes James 1893, Rahmani 1899, Vööbus 1975, Beylot 1984; also Ellwardt 2018), also the translations done by Beylot (1984), Sperry-White (1991, the translator is a member of this project) and Stewart (2018, the translator is our collaborator).

Methodology: The basic approach of the project is to make a thorough text-critical, linguistic, and pragmatic/rhetorical analysis of the sections where deacons are discussed in two early eastern church orders, the AC and the TD. The analyses of these documents will be interconnected and carried out periodically and simultaneously. In the discussion between members of the research group, special attention will be paid to elements which are important to the new paradigm. The project will first establish and delineate the main study material in the earliest preserved languages. The different source variants will be gathered and critically compared. Then, particular expressions connected to the deacons will be analysed in their rhetorical context to illuminate their semantic meaning and pragmatic function in each close textual context. The broader context— including documents from the same period and close to the church order genre—will also be examined in order to clarify the text’s overall explicit and implicit ideas regarding deacons. Research environment: The research will be organized at the UEF, where the necessary logistics exist. The school of theology at the UEF combines the western and eastern 8

Christian traditions uniquely as equal partners. The discussion among scholars on both sides is lively. So far, the school has demonstrated a deep understanding of deacons and the diaconia movement in many disciplines in publications. (https://wiki.uef.fi/display/Theologyhomes/Expertise+in+DIAKONIA%2C+Western+ Theology ). This has attracted several Erasmus visitors with a research focus on diaconia. The school has organized several congresses on diaconia (2014, 2015, 2017; PI as one of the organisers). Specialists from several countries and four continents (Australia, South Africa, USA, Germany, the Netherlands, Russia, Romania, and Sweden, among others) have attended these congresses. The expertise of the school has gained international renown, and, as a result, members of the team have been invited to give lectures worldwide (Pylvänäinen in Brookline, Massachusetts 2017 and 2018, the PI in the Congress of the IDZ in Rome 2016 and Stuttgart 2020). The broad basis of expertise on diaconia at the UEF, and the school’s excellent knowledge of most East and West European languages has resulted in a library with an extensive collection of literature about diaconia. UEF researchers have access to a wide range of electronic material, including the TLG (Thesaurus Linguae Graecae). Links to the new database of Brepols publishers will be generated, as well. All this is according to the UEF strategy: our university supports “cultural encounters, mobilities, and borders,” that in this project have materialised in a broad cooperation crossing traditional ecclesiological and gender boundaries. 2.3 Risk assessment and alternative implementation strategies: We can see five critical points for success. 1. Although a preliminary mapping of the research material and some tentative studies support our hypotheses concerning the material, we cannot be certain whether the hypothesis will stand. Nevertheless, in that case, both the academic and ecclesiastic discussions about the role of deacons and the editorial levels of the scrutinized documents will significantly benefit from the results. 2. A critical edition of the TD is still missing, which challenges the interpretation of the text. However, this risk will be met by scrutiny of all the textual variants, even the Arabic one, with the help of the collaboration partners. 3. The academic acceptance of the novel results. The envisioned paradigm shift is probably not easily accepted by all scholars since it challenges many traditional views and seems to challenge ecclesiastic (institutions of Christian social relief, among others). This risk will be minimised by implementing and presenting the research in a transparent and welljustified way. 4. There does not at the moment exist any continuing financing for the co-operating researchers. However, this is often a common situation for a postgraduate researcher and will be controlled by the PI. To be a co-operating partner in this project helps to get support from foundations and UEF. 5. Somebody dropping out of the project. This causes only a low-level risk because of clear common research goals. The project has both a leader and a deputy leader, and we will practice effective communication and collaboration in the project. 3 Research team and collaborators 3.1 Project personnel and their relevant merits: 9

The PI, Esko Ryökäs (docent, ThD, Lic.Soc.Sc.; Senior lecturer, Systematic Theology, UEF), has published about 30 books mostly about (Western, Protestant) ecclesiology, and also five monographs (Ryökäs 1987, 1990, 2000a, 2006, 2019, forthcoming) as well as two edited books (Ryökäs ed. 1994; Koet – Murphy – Ryökäs (ed.) 2018) on diaconia. Ryökäs is a specialist in the different ways of interpreting sources, especially describing aspects of diaconia. Among others, he has published several academic articles on the concept of diaconia in many European countries (incl. France, Germany, the Nordic countries, the United Kingdom) in four languages. Focusing on the way source criticism is applied, he has shown that the sources of the early church have often been used inaccurately. As a member of ReDi (the International Society for the Research and Study of Diaconia) and the IDZ (International Diaconate Centre), he has attended numerous congresses and has made valuable contacts (Ryökäs 2016). Since 2014, he has been the chair of the Finnish Association for Research on Diaconia. He has been assessed as competent for a professorship in church sociology, practical theology, and systematic theology (for further detail, see https://wiki.uef.fi/x/YwNqAQ and https://wiki.uef.fi/x/7SKVAQ ). As a docent, he has been the supervisor, for example, of Pylvänäinen’s dissertation. Ryökäs has led, e.g., the Finnish part of the Nordic project in homiletics, financed by the Nordic Council, as well as the Diaconia barometers of 2016 and 2018. He will be the head of the research group during the entire project and do this as part of his position at UEF. Pauliina Pylvänäinen, ThD, wrote her dissertation (eximia cum laude approbatur) on the female deaconesses in the Apostolic Constitutions (UEF, 2017). The dissertation has been prepared for publishing but is not yet printed. She has presented several conference papers on the topic (recently in Oxford, August 2019) and has given lectures in Finland and the USA (Pappas Patristic Institute, as an invited visiting lecturer). Grant White, PhD, is Assistant Professor of Liturgical Theology at St. Vladimir’s Orthodox Theological Seminary, Crestwood, New York, living in Finland. Since receiving his doctorate in 1993, White has taught in universities and institutions of theological higher education in the United States (Saint Vladimir’s Seminary), Finland, and England (Oxford University). He was Principal of the Institute for Orthodox Christian Studies, Cambridge (September 2004-August 2006), a member of the Cambridge Theological Federation and an Affiliated Lecturer at the Faculty of Divinity of the University of Cambridge. His areas of specialisation include Church order literature (Sperry-White 1991; White 2002), the history of early Christian liturgy, Eastern Orthodox liturgical theology, Eastern and Oriental Orthodox liturgical traditions, and historical theology. He reads French and German, as well as Koine Greek, Latin, Syriac, and Ge'ez. He has translated the Testamentum Domini for students (Sperry-White 1991) and analyzed the TD in a monograph (White 2002).

Laura Puustinen is a doctoral candidate at the UEF, who has studied German thinking regarding diaconia (Wilhelm Löhe). She has already gathered the research material for the first article about the discussion about the tasks and roles of a deacon in the Evangelical Lutheran Church of Finland. She will get her support outside of this project. Hanne Janhonen is a doctoral candidate at UEF. She has written her master’s thesis (laudatur) on applying John N. Collins’s paradigm to New Testament documents, which she discussed in conjunction with a reading of Epictetus. She has done basic analysis and will continue on to indepth analysis of specific topics. She will get her support outside of this project. 10

Research training: The project will collaborate with the doctoral school SCE (Social and Cultural Encounters) at UEF to train new scholars. With the help of the Erasmus teacher exchange program, several of our collaborators will visit UEF and SCE and discuss the seminar papers of both Orthodox and Western doctoral candidates in patristics, systematic theology, and biblical studies. Correspondingly, our researchers will meet local doctoral candidates when visiting universities abroad. The project will support the research careers of its two main younger researchers, Pylvänäinen and White, by making it possible for them to become docents in Finland. 3.2 Collaborators and their key merits in terms of the project: Bart J. Koet, Dean of Research and Professor of New Testament Studies and Early Christian Literature, Tilburg School of Catholic Theology (Tilburg University), and since 2019 one of the two directors of inter-university Centre for the Study of Early Christianity, is a specialist on the thesis of Collins and was also faculty opponent to the doctoral thesis of Pauliina Pylvänäinen in September 2017. On his initiative, a large congress was organised in the Augustinianum, Rome (Vatican) in 2009 (assisted by Prof. Paul van Geest) to discuss the early patristic documents on deacons (cf., Diakonia 2010). He was also quite active in helping to make the earlier conferences in UEF a success, and he presented several keynote speeches. He has published a book on deacons in Augustine’s thinking (Koet 2014 [Dutch], 2019 [English], 2020 [Spanish]), and has edited a book (Koet – Murphy – Ryökäs (ed.) 2018) about the deacons in the New Testament and smaller early patristic documents. He has an ongoing project about deacons in the early church. Koet is also the deputy leader of this project and will visit Joensuu several times, financed by the Erasmus teacher exchange programme. The special role of the deputy leader is to take care of the webinars. Georg Schöllgen, "Professor Emeritus für Alte Kirchengeschichte und Patrologie (C4) an der Universität Bonn,“ director of “Dölger-Institut zur Erforschung der Spätantike,“ “Stellv. Vorsitzender der Patristischen Kommission der Deutschen Akademien der Wissenschaften" and principal editor of Reallexikon für Antike und Christentum. He has published several studies on the Didascalia and its ministry (esp. Schöllgen 1998). He will support the project with a comprehensive analysis of the hierarchical role and function of male and female deacons in Didascalia, first version presented at the congress in May 2020. Daniel Benga, "Professor für Alte Kirchengeschichte, Patristik und Liturgik an der LudwigMaximilians-Universität in München.“ He is a specialist on the Orthodox tradition and has published several articles on Didaskalia and church orders. He will support the project with a comprehensive analysis of the male and female deacons in Didascalia in the light of Apostolic church orders. John N. Collins, PhD (New Testament Studies), is the person behind the new paradigm and has written several ground-breaking books and articles on the new paradigm of diaconia. Anni Hentschel, ThD, has through an independent study of pre-Christian and early Christian Greek tested the thesis of Collins and translated the central thesis into German, as well as written several articles about deacons, deaconesses, and “diakonia.” 11

Dr. Hc. multi Martin Tamcke, Professor of Ecumenical Theology and Oriental Church and Mission History at the Faculty of Theology at the Georg-August-Universität Göttingen, is an expert on orthodoxy and ecumenical questions about ministry. Dr. Hc. Klaus Kiessling, "Professor für Religionspädagogik, Pastoralpsychologie und Psychologie an der Philosophisch-Theologischen Hochschule Sankt Georgen in Frankfurt am Main,“ is an expert especially on the Catholic Church and deacons of today. He has acted for 12 years as President of the IDZ. Eva M. Synek, Assistant Professor at the Department of Legal Philosophy at the Faculty of Law, at the University of Vienna is an expert on the Orthodox Canon Law and church orders, with several publications. She is closely connected to Pauliina Pylvänäinen’s research. Anni Maria Laato, ThD, docent, Acting Professor at Abo Academy University, was the supervisor of Pylvänäinen’s dissertation and is an expert on early Judaism and patristics, as well as functioning as the chair of the Finnish Patristic Society. She has written several books and articles on her topic, including the deacons. Dr. Marcel Metzger, “professeur à la faculté de théologie catholique de Strasbourg, emeritus“ is the publisher and editor of the critical text of the AC (Metzger 1985/1986/1987). Dr. Serafim Seppälä, professor of systematic theology and patristics (UEF), is a specialist in the Syriac language and texts, including the deacons. Vicar Alistair Stewart is a specialist in patristic liturgical texts, especially in different church orders, many of which he has recently translated into English. Dr. Edwina Murphy is Senior Lecturer in Christian Thought and History at Morling College (Australian College of Theology and University of Divinity) in Sydney, Australia, and has previously served as a Baptist pastor. She is a specialist on Cyprian and on discussions about deacons in early Christianity. She is the co-chair of the Contextualizing North African Christianity section (Society of Biblical Literature) and a member of the Council of the International Association of Patristic Studies 4 Responsible science 4.1 Research ethics: In general, our research is based on the principles contained in the Academy of Finland’s Equality Plan and the Finnish Act on Equality. The project will follow the ethical instructions of the UEF and will strictly adhere to what is written in the General Data Protection Regulation (GDPR). The material used in this project does not include ethical problems: it has been open to research for many hundreds of years. When doing the research, any plagiarism will be completely avoided, and all academic research used as help will be pointed out. To prevent one-sidedness in questions which are essential for some churches, the project consists of members with different religious contacts. 4.2 Promoting open science: 12

All the articles written in this project will be published according to the principles of open science. We prefer self-archiving (parallel publishing) as far as possible. We will also use the Internet pages of our project and the School of Theology (UEF) to provide information about the results. Especially the contacts of the Finnish Association for Research on Diaconia, now led by the PI, will be used, especially its open science journal Diakonian tutkimus (Journal for the Study of Diaconia, www.dts.fi/aikakauskirja ). 4.3 Promoting equality and non-discrimination: The project is positively gender-balanced: there are a male and a female researcher, and the project supports two female researchers outside the project. As far as it is possible to foresee the results, this topic will help to see both male and female deacons as equal workers in the Church. Moreover: the role of a deacon is not that of a humble servant but belongs to the leading positions of the church (female deacons have perhaps held a slightly different position). We assume that the results will promote more equality not only in the churches but also in the discussion in our society in general. This will be guaranteed by adopting an active media role during the process and after the project. 5 Societal effects and impact 5.1 Effects and impact beyond academia: The role of the third rank of the ministry, the deacons, is currently an extensively discussed topic and slowly changing in several churches (e.g., the Roman Catholic, Orthodox, common Protestant, Lutheran churches). In 1965 the Catholic Church opened the order of the diaconate to married men, but its duties are currently under discussion (Koet & Sengers 2018). Some local churches within the Orthodox Church (Armenia, the Church of Alexandria) have re-established the concept of deaconesses, which is being discussed in Finland, too (cf. Deaconesses 2017). The World Council of Churches suggested in 1982 that the ministry of deacons should be included in the threefold pattern of ordained ministry in the protestant churches (BEM 1982, III, 25): as the first Lutheran Church, the Church of Sweden put this into practice (1989). The Finnish Evangelical Lutheran Church has been the first Lutheran church to establish lay deacons officially (1913); however, the past 50 years have seen an unfinished dispute on how to connect it to the ministry of the pastor (Malkavaara 2015).

The new paradigm on diaconia has been best received by churches that emphasize the New Testament as the only foundation of their thinking more than by the Catholic and Orthodox Churches, which also highly respect church orders and canons (most of them have canonical value). For example, the Swedish ’ presentation of the deacons in the Church in 2015 builds on the new paradigm (Biskopsbrev 2015, 80). In Germany, the reception has not been as positive, not even among evangelical scholars (Noller 2016, 36–37). In Catholic research, there do not exist many studies on the diaconate in general, and therefore they do not know much about Collins. During the pontificate of John Paul II, there seems to have been more attention on the restoration of the priesthood than the revival of the diaconate. As an example, Collins’ theses have practically been neglected by Eltrop (2009), despite some interest in the worldwide organisation of Catholic deacons the “International Diaconate Centre” (IDZ; Kiessling 2011).

13

Thus, an analysis of the essential church orders is a key factor for the old churches’ reception of the new paradigm of the role of the deacons. When Pope Francis opened the discussion about deaconesses in the Catholic church in 2016, references to the AC became prominent (Harris 2016). Therefore, the results of this project can serve as a foundation and stimulus for the discussion about the ministry in the churches as well as between churches in ecumenical dialogues. As churches are more and more interested in their common roots, the question about the ministry (bishop, presbyter/, deacon, and other) is one of the most central topics (BEM 1982, also Communion 2017). The results will eventually make a difference in the practices of the churches, too, as the more independent role of deacons and deaconesses is emphasised. As this project gives support to a modern translation of AC, it also helps the churches to use this text.

If successful, the findings of the project will make a direct impact on the national Finnish, Nordic, and Anglican protestant ecclesiastical debate on the future role of deacons as a part of the more comprehensive discussion ongoing in the churches about the threefold ministry. Especially the Finnish discussion about the ministry of the deacons (Lutheran and Orthodox) will benefit from the findings. On a practical level, the project assumes that a change in the understanding of diaconia will influence the duties of future deacons. Moreover, if the deacons are no longer seen as humble servants and caritative workers, some of their duties will be transferred to other people or ministries. Since both the Orthodox and the Lutheran Churches will face great financial challenges in the future, a more flexible and independent role for deacons will alleviate the decline of personnel in the congregations. Some global results are anticipated, too. If the ministry is no longer interpreted in terms of humble service, this will affect the understanding of the role of women, and the perception of officeholders in society in general (especially in countries where the role of Christian organisations is vital in the welfare system, i.e., Germany). This study is not only of importance for the reflection on leadership in the churches. The concept of servant leadership is based on the idea of becoming a deacon (Koet – Murphy – Ryökäs (ed.) 2018; Koet 2019). This could give food for thought for the reflection on leadership in this century. In the world of the 21st century, where leadership seems to be at the center of attention, this study may stimulate other scholars to study assistant leadership. 5.2 Considering principles of sustainable development: The project supports sustainable development. It strives for a carbon-neutral society and, thus, communication will be only electronic, and unnecessary traveling will be reduced. Where possible, rail will be favoured before air travel. The project will not organise any conferences itself, which any person need travel to. The research material will be mostly electronic, as well. The project is not concentrated in the capital city but will support local research communities, especially at the UEF. The project team will strive for an equal church and society in two ways: the project itself is gender-balanced and aims at reducing biased opinions, practices, and structures in churches. According to our thesis, a male or female deacon is not a subordinate worker but an important co-leader of the local spiritual community. 14

6 Bibliography 6.1 List of all the sources used in the research plan: ▪ Barret-Lennard, Ric (2005), The Canons of Hippolytus and Christian Concern with Illness, Health, and Healing. Journal of Early Christian Studies 13:2, 137–164. ▪ BEM (1982), Baptism, Eucharist and ministry. Faith and Order Paper no 111. Geneva: WCC. ▪ Benga, Daniel (2013), »Defining Sacred Boundaries«. Zeitschrift für antikes Christentum, Band 17 (2013). 526–559. ▪ Biskopsbrev (2015), Ett biskopsbrev om diakoni. Biskopsmötet 2015. Uppsala: Svenska kyrkan. ▪ Bradshaw, Paul F. (2002), The Search for the Origins of Christian Worship. Sources and Methods for the Study of Early Liturgy. 2nd ed. New York: Oxford University Press. ▪ Collinet, Michaela (Hg.) (2014), Caritas–Barmherzigkeit–Diakonie. Studien zu Begriffen und Konzepten des Helfens in der Geschichte des Christentums vom Neuen Testament bis ins späte 20. Jahrhundert. Berlin: Lit. ▪ Collins, John N. (1990), Diakonia. Re-interpreting the Ancient Sources. New York: Oxford University Press. ▪ -- (2014), Diakonia Studies. Critical Issues in Ministry. New York: Oxford University Press. ▪ Communion (2017), Communion in Growth. Declaration on the Church, Eucharist, and Ministry. A Report from the Lutheran – Catholic Dialogue Commission for Finland. Helsinki. ▪ Corcoran, Simon – Salway Benet (2011), A Newly Identified Greek Fragment of the Testamentum Domini. The Journal of Theological Studies, NS, Vol. 62, Pt 1, April 2011. 118–135. ▪ Deaconesses (2017), Deaconesses, the Ordination of Women and Orthodox Theology. P. Vassiliadis – N. Papageorgiou – E. Kasselouri-Hatzivassiliadi (ed.). Cambridge: Cambridge Scholars. ▪ Diakonia (2010), Diakonia, Diaconiae, Diaconato. Semantica e storia nei Padri della Chiesa. XXXVIII Incontro di studiosi dell’ antichità cristiana. Roma, 7–9 maggio, 2009 (eds. V. Grossi, B. J. Koet and P. v.an Geest; Studia Ephemeridis Augustinianum 117). Roma: Augustinianum. ▪ Eltrop, Bettina (2009), “Biblische Grundlagen zum Diakonat,” – Ortsbestimmungen: der Diakonat als kirchlicher Dienst (eds. Richard Hartman, u.a.). Frankfurt am Main: Knecht-Verlag, 91–99. ▪ Funk, Franciscus Xaverius (1905), Didascalia et Constitutiones Apostolorum. Edidit Franciscus Xaverius Funk. Vol. 1. Paderbornae: Libraria Ferdinandi Schoeningh. ▪ Georgi, Dieter (1964), Die Gegner des Paulus im 2. Korintherbrief. Studien zur religiösen Propaganda in der Spätantike. Neukirchen: Neukirchener. ▪ Harris, Elise (2016), Pope Francis says he’s open to studying the female diaconate – Catholic News Agency, May 12, 2016. [11.8.2018]). ▪ Hentschel, Anni (2006), Diakonia im Neuen Testament: Studien zur Semantik unter besonderer Berücksichtigung der Rolle von Frauen. WUNT 2. 225. Tübingen: Mohr Siebeck. ▪ Jefford, Clayton N. (2018), Understanding the Concept of Deacon in the Didache. – Koet – Murphy – Ryökäs (ed.), 203–213. ▪ Kiessling, Klaus (2011), Humble waiting or missionary going-between. Diaconia Christi 46/2011, 218–223. ▪ Koet, Bart J. (2014), Augustinus over diakens. Almere: Parthenon. 15

▪ -- (2019), The Go-Between: Augustine over deacons. Leiden: Brill. ▪ Koet, Bart J. – Edwina Murphy – Esko Ryökäs (ed.) (2018), Deacon and Diakonia in the Early Christianity The first two centuries. WUNT II, 479. Tübingen: Mohr Siebeck. ▪ Koet, Bart J. – Sengers, Erik (2018), Der Diakon als Vermittler. Theologische Quartalschrift 198, 247–260. ▪ Kuhn, Thomas S. (1970), The Structure of Scientific Revolutions. Second Edition, Enlarged. Chicago: The University of Chicago Press. ▪ Latvus, Kari (2017), Diaconia as Care for the Poor? Critical Perspectives on the Development of Caritative Diaconia. Kirkon tutkimuskeskuksen verkkojulkaisuja 53. Tampere. ▪ Lumen gentium (1964), Dogmatic Constitution. www.documentacatholicaomnia.eu [2.9.2018]. ▪ Madigan, Kevin – Osiek, Carolyn (2005) Ordained Women in the Early Church. A documentary History. Baltimore & London: The Johns Hopkins University Press. ▪ Malkavaara, Mikko (2015), Diakonia ja diakonivirka. Suomen ev.-lut. kirkon julkaisuja 26, Kirkko ja toiminta. Helsinki: Kirkkohallitus. ▪ Martimort, Aimé Georges (1986), Deaconesses. An Historical Study. San Francisco: Ignatius. ▪ Metzger, Marcel (1985/1986/1987), Les Constitutions Apostoliques. Tome I. Livres I et II / Tome II. Livres III–VI/ Tome III. Livres VII–VIII. Sources Chrétiennes 320/329/336. Paris: Cerf. ▪ Noller, Annette (2016), Diakonat und Kirchenreform. Empirische, historische und ekklesiologische Dimensionen einer diakonischen Kirche. Stuttgart: Kohlhammer. ▪ Pylvänäinen, Pauliina (2017) Agents in Liturgy, Charity and Communication. The Tasks of Female Deacons in the Apostolic Constitution. Doctoral Thesis. Systematic Theology. UEF. ▪ -- (2018), More Than Serving: The Tasks of Female Deacons in The Apostolic Constitutions and The Letters to Olympias. – Phronema 33. 73–90. ▪ Rahner, Karl – Vorgrimler, Herbert (1962), Diaconia in Christo: über die Erneuerung des Diakonates. Quaestiones disputatae, 15/16. Freiburg: Herder. ▪ Reijonen, Juho (1899), Diakonissatoimen ulkonainen kehitys. Helsinki.: Otava. ▪ Ryökäs, Esko (1987), Själavårdande diakoni – karitativ själavård. Institutionen för praktisk teologi vid Åbo Akademi, Skrifter 33. Åbo: Åbo Akademi. ▪ -- (1990), Diakonianäkemyksemme. Kirkon tutkimuskeskus, Sarja B, nro. 62. Tampere. ▪ -- (2000a), Oppiiko diakonian? Kirkon tutkimuskeskus. Sarja B. Tampere. ▪ -- (2000b), Zum Verständnis von Diakonie in Finnland und Schweden - eine religionssoziologische Perspektive. – Diakonie an der Schwelle zum neuen Jahrtausend. Hg. von Theodor Strohm u.a.. Heidelberg: DWI. 452-459. ▪ -- (2006), Kokonaisdiakonia. Diakoniakäsityksien opilliset liittymät. Diakonia-ammattikorkeakoulun julkaisuja, A, Tutkimuksia, 14. Helsinki: Diakonia-ammattikorkeakoulu. ▪ -- (2011), Zur Begründung der Diakonie bei Theodor Fliedner. – Christian Oelschlägel, Diakonische Einblicke. DWI-Jahrbuch 41 (2011). 49–71. ▪ -- (2015), Diaconia - A Make-Believe Which Continues? Diaconia. Journal for the Study of Christian Social Practice. (2015) 61-74. ▪ -- (2016), Diaconia nach Martin Luther. Diaconia Christi 51 (2016). 123–34. ▪ -- (2017), Diakoni papiston apulaisena. Teologinen Aikakauskirja 1/ 2017, 47–56. ▪ -- (2019), Aikaan sidottu diakonia-käsite. Suomalaisen teologisen kirjallisuusseuran julkaisuja XXX. [In editing process]. 16

▪ Ryökäs, Esko (ed.) (1994), Yksi virka – monta tehtävää: kirkollisen virkakeskustelun taustoja ja rinnastuksia. Helsingin yliopisto. Käytännöllisen teologian laitos. ▪ Ryökäs, Esko – Voitila, Anssi (2018), Vankien vankina – yhden diakonissatehtävän suomalainen tulkintahistoria. Diakonian tutkimus 2/2018, 60–75. ▪ Schöllgen, Georg (1998), Die Anfänge der Professionalisierung des Klerus und das kirchliche Amt in der syrischen Didaskalie (Jahrbuch für Antike und Christentum). Münster: Aschendorff. ▪ Sormunen, Eino (1938), Diakonian oppikirja. Sortavala: Suomen kirkon sisälähetysseura. ▪ -- (1952), Diakonian käsikirja. Toinen painos. Pieksämäki: Suomen kirkon sisälähetysseura. ▪ Sperry-White, Grant (1991), The Testamentum Domini. A text for students, with introduction, translation, and notes. Alcuin/GROW liturgical study, 19. Nottingham: Grove Books. ▪ Stewart, Alistair C (2001), On The Apostolic Tradition. Popular Patristics Series. Crestwood, NY: St. Vladimir Seminary Press. ▪ -- (2006), The Apostolic Church Order: the Greek text with an introduction, translation and annotation. Early Christian Studies 10; Sydney: St Paul’s. ▪ -- (2009), The Didascalia Apostolorum: an English version with introduction and annotation. Turnhout: Brepols. ▪ -- (2018), The Testament of the Lord: worship and discipline in the early church. Crestwood NY: St Vladimir’s Seminary Press. ▪ White, Grant S. (2002), Daily Prayer and its Ascetic Context in the Syriac and Ethiopian Testamentum Domini. Joensuun yliopiston teologisia julkaisuja, 8. Joensuu: University of Joensuu. ▪ Young, Frances (2012), The Apostolic Constitutions: A Methodological Case-study. – Exegesis and Theology in Early Christianity. CS1013. Farnham: Ashgate. 105–115.