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Carolyn Goodman Plampin http://home.netcom.com/~cplampin
Series-Subjects Relevant to an Informed Opinion about Christian Women in Ministry
"POSITIVE" PASSAGES ON WOMEN IN MINISTRY IN THE PASTORALS (1 AND 2 TIMOTHY AND TITUS)
First created in January, 1996, Revised January 10, 2007
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Carolyn Goodman Plampin
Coordinator Subjects Relevant to an Informed Opinion
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Master of Teaching, Universidade Federal do Paraná, Brazil, March 20, 1968
Master of Divinity, Golden Gate Baptist Theological Seminary, June 2, 1978
Missionary to Brazil of the International Mission Board of the Southern Baptist Convention, 1957-1988
Academic dean (without title) and professor, Instituto Biblico Batista, A.B. Deter and
Seminário Teológico Batista do Paraná, Curitiba, 1959-1979
Academic dean and professor, Seminário de Educacao Crista, Recife, 1980-1986
e-mail: cplampin@ix.netcom.com
01. In 1 Tim 3:8-13 Paul gave qualifications for all servants (deacons) in vs. 8-10; for women servants (deacons) in v. 11; for men servants (deacons) in vs. 12; and returns to all servants (deacons) in v. 13.
In the Eastern church which was nearer to Jerusalem and which became the Eastern Orthodox Church, there were many famous women deaconesses. They were only suppressed in the twelfth century. We are less acquainted with its development than of the development of the Roman Catholic Church.
As the New Testament church and the early church could not solve the problem of the oppressive marriage customs and laws for women, all women who served the church had to be unmarried, either widows or virgins. These women were understood to be free to be obedient to God.
There are many writings about virgins from the early church. These are the women who became deaconesses in the church and later monastic women. There were thousands of them.
In this passage women are named women pastors (elders) "presbuteras" (v. 2). In only two of nineteen cases in the New Testament is the word for man pastor (elder) translated older man, and these two cases are in parallel with women pastors (elders), said to be older women instead of women pastors (elders), here and in Titus 2:3 right below.
Three groups of widows are distinguished: widows who have someone who can assist them, vs. 4, 8, 16; widows indeed, who may be "put on the list," vs. 3, 5, 9-10; and younger widows, vs. 11-15.
Because we do not know our church history, we are not aware that there were many famous widows in the Western church which was farther from Jerusalem and which became the Roman Catholic Church in the sixth century. Early church writers wrote about women of the pastoral (elder) classification called widows and the early church manuals were concerned with their qualifications and duties.
In the Western church which is the tradition that we follow, historians claim great confusion, they just can't figure out who was a pastor and who was a deacon when it comes to women. It takes a woman like Mary Lawrence McKenna, in WOMEN OF THE CHURCH, ROLE AND RENEWAL, to figure it out.
The short answer for those of us who follow the tradition of the West is this: Christian men demoted women of the pastoral (elder) classification called widows to deaconesses by the sixth century. The ordination of women of the pastoral (elder) classification called widows who had been demoted to deaconesses was prohibited by vote of bishops in church councils in A.D. 411, 517, and 533. These church council decisions had the force of Roman law. Christian men then forced the women out of the church to the monastery by the twelfth century when celibacy for the priesthood became enforced. However, deaconesses continued to be ordained in the monasteries as abbesses who had the power of bishops. The last abbess to hold this quasi-episcopal power was the Abbess Bernarda Ruiz Puente of Las Huelgas of Burgos, Spain, whose right of jurisdiction was abolished in 1874 because of a Concordat imposed on the Pope by Napoleon and not because of a church decision. See Joan Morris, THE LADY WAS A BISHOP, to have a idea of the far reaching responsibilities women had in the monasteries up until 1874. Now in 1998 no one even knows about it, not your church history professors, not your pastor, not even Pope John Paul II!
1 Timothy 5:1-25 is the second passage concerned with the support of women pastors (elders) called widows. The first was Acts 6:1-3, 6. The context of 1 Timothy 5 is principally about the selection and qualifications of women of the pastoral (elder) classification called widows to be "put on the list." Verse 1 is about men pastors (elders), vs. 3-16 are about the selection and qualifications of women pastors (elders) called widows, vs. 17-18 are about the wages of pastors, vs. 19-22, 24-25 are about the discipline of pastors by Timothy, who was the bishop of Ephesus.
Many people will be astounded by the idea that the support of women pastors (elders) called widows is a part of New Testament teaching. Before you think that this is a far fetched idea, let me tell you that a study of apocryphal gospels, early church manuals, church law, and to a lesser extent, Roman law will show you that it is not far fetched at all. It was worked out in minutest detail by the early church. Early church officials received according to a pay scale which was based on how much was given to widows. After a bitter struggle the bishop got control of the money and by the time the church got on the dole from the Roman empire, women pastors (elders) called widows had been demoted to servants (deaconesses) but still received their support from the public coffers.
Widows were called the altar of God upon which offerings were laid.
Polycarp, who held conversations with John and with others who had seen the Lord, was the first to use the beautiful symbol of the altar of God for the widow.
Teach the WIDOWS to be discreet as respects the faith of the Lord, praying continually for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are THE ALTAR OF GOD, that He clearly perceives all things, and that nothing is hid from Him, neither reasonsings, nor reflections, nor any one of the secret things of the heart. (Polycarp, "Epistle to the Philippians," Roberts and Donaldson, ANTE-NICENE FATHERS, Vol. I, p. 34.)
McKenna has this to say about the symbol of the altar of God:
This image is singularly appropriate to capture the spirit of the widow's vocation. The WIDOWS, who lived from the offerings of the faithful, WERE LIKE THE ALTAR ON WHICH THESE OFFERINGS WERE PRESENTED TO GOD. It was through them that the uninterrupted prayer of the Church (see I Tim. 5:5) mounted toward God. (McKenna, WOMEN OF THE CHURCH, p. 51.)
People gave directly to the widows as show by the apocryphal gospels, now believed to have been written by the widows themselves, and the early church manuals. The gospels of Paul, Peter, Thomas, and John all show widows receiving money. It seems strange to us to call widows "virgins," however, the early church seems to have used this in the sense of "celibate."
When Peter had just said this, Marcellus came in and said: ... "I have told the WIDOWS and the AGED to meet you in my house which is cleansed, that they may pray with us. AND EACH OF THEM SHALL BE GIVEN A PIECE OF GOLD ON ACCOUNT OF THEIR SERVICE, SO THAT THEY MAY TRULY BE CALLED CHRIST'S SERVANTS. ("Acts of Peter," Hennecke and Schneemelcher, NEW TESTAMENT APOCRYPHA, Vol. 2, p. 301.)
Marcellus said to them, "YOU HOLY AND INVIOLATE VIRGINS OF THE LORD, give ear; you have a place where you (may) stay. FOR THE THINGS THAT ARE CALLED MINE, TO WHOM DO THEY BELONG BUT YOU? Do not leave this place, but refresh yourselves. ("Acts of Peter," Hennecke and Schneemelcher, NEW TESTAMENT APOCRYPHA, Vol. 2, p. 304.)
The bishop alone is said to have the power to bind and loose, so the first-fruits, tithes, vows, and part-offerings are to be presented to him. The bishop does not have to give an account for the use of the offerings.
For the king who wears the diadem reigns over the body alone, and binds and looses it but on earth; but the BISHOP REIGNS OVER SOUL AND BODY, TO BIND AND TO LOOSE ON EARTH WITH HEAVENLY POWER. For great power, heavenly, almighty is given to him. Therefore love the bishop as a father, and fear him as a king, and honour him as God. YOUR FRUITS AND THE WORKS OF YOUR HANDS PRESENT TO HIM, THAT YOU MAY BE BLESSED; YOUR FIRST-FRUITS AND YOUR TITHES AND YOUR VOWS AND YOUR PART-OFFERINGS GIVE TO HIM; for he has need of them that he may be sustained, and that he may dispense also to those who are in want, to each as is just for him ... AND THOU SHALT REQUIRE NO ACCOUNT OF THE BISHOP, nor observe him, how he dispenses and discharges his stewardship, or when he gives, or to whom, or where, or whether well or ill, or whether he gives fairly; for he has One who will require, even the Lord God, who delivered this stewardship into his hands and held him worthy of the priesthood of so great an office. (Connolly, DIDASCALIA APOSTOLORUM, pp. 96, 98, 100.)
This early church manual shows that a widow would bring a "reproach upon the glory of widowhood" if she remarried:
APPOINT (KATHISTATE) AS A WIDOW one that is not under fifty years old, who ... shall be remote from the suspicion of taking a second husband. But if you appoint one who is young to the WIDOW'S ORDER, and she endure not widowhood because of her youth, and marry, she will BRING A REPROACH UPON THE GLORY OF WIDOWHOOD; and she shall render an account to God, first, because she has married a second husband; and again, because she promised to be a widow unto God, and was RECEIVING AS A WIDOW, but did not continue in widowhood ... But let not young widows be appoint to the WIDOW'S ORDER; yet let them be taken care of and helped, lest by reason of their being in want they be minded to marry a second time. (Connolly, DIDASCALIA APOSTOLORUM, pp. 130-131.)
The early church manual DIDASCALIA APOSTOLURUM shows how violent and bitter the fight for money was between the bishop and the widows. The beautiful symbol of the altar of God is now turned against the widow's active ministry. Some widows are called "wallets," they are accused of usury, and it is said "they care only for Mammon, whose God is there purse and their belly!" Of course, they could solve all of this by giving the money to the bishop. We only get one side of the story because we just have the writings of men, for writing was considered speaking, slowly the church reverted to the Jewish and pagan practice of not allowing women to speak, instead of the teachings of angels and Jesus Christ, and women's writings were not preserved for us.
But let a WIDOW know that she is the ALTAR OF GOD; and let her sit ever at home, and not stray or run about among the houses of the faithful to receive. FOR THE ALTAR OF GOD NEVER STRAYS OR RUNS ABOUT ANYWHERE, BUT IS FIXED IN ONE PLACE ... A widow must not therefore stray or run about among the houses. For those who are gadabouts and without shame cannot be still even in their houses; for they are no widows, but "WALLETS," and they care for nothing else but to be making ready to receive ... Now we see that there are widows who esteem the matter as one of traffic, and receive greedily; and instead of doing good (works) and GIVING TO THE BISHOP for the entertainment of strangers and the refreshment of those in distress, they LEND OUT ON BITTER USURY; and they care only for Mammon, WHOSE GOD IS THEIR PURSE AND THEIR BELLY: for where their treasure is, there is also their heart. (Connolly, DIDASCALIA APOSTOLORUM, pp. 133-134, 136.)
But thou, O WIDOW who art without discipline, SEEST THY FELLOW WIDOWS OR THY BRETHREN in sickness, and has no care to fast and pray over thy members, and TO LAY HAND UPON THEM and to visit them, but feignest thyself to be not in health, or not at leisure; but to others who are in sins or are gone forth from the Church, because they give much, thou art ready and glad to go and to visit them. You then who are such ought to be ashamed; for YOU WISH TO BE WISER AND TO KNOW BETTER, NOT ONLY THAN THE MEN, BUT EVEN THAN THE PRESBYTERS AND THE BISHOPS. KNOW THEN, SISTERS, THAT WHATSOEVER THE PASTORS WITH THE DEACONS COMMAND YOU, AND YOU OBEY THEM, YOU OBEY GOD; and with whomsoever you communicate, by the command of the bishop, YOU ARE WITHOUT BLAME BEFORE GOD; and so is every brother of the laity who obeys the bishop and submits to him: for they (the bishops) are to render an account for all. But if you obey not the mind of the bishops and deacons, they indeed will be quit of your offences, but you shall render an account of all that you do of your own will, whether men or women. (Connolly, DIDASCALIA APOSTOLORUM, p. 140.)
Do you therefore present your offerings to the BISHOP, either you yourselves, or through the deacons; and when he has received he will distribute them justly ... And to those who invite WIDOWS to suppers let him send frequently her whom he knows to be in more distress. [And again, if any one gives bounties to WIDOWS, let him send her the rather who is in want.] But let the portion of the PASTOR be separated and set apart for him according to the rule at the suppers or the bounties, even though he be not present, in honour of Almighty God. But how much (soever) is given to one of the WIDOWS, let the double be given to each of the DEACONS in honour of Christ, (but) twice twofold to the LEADER for the glory of the Almighty. But if any one wish to honor the PRESBYTERS also, let him give them a double (portion), as to the DEACONS; for they ought to be honoured as the Apostles, and as the counsellors of the bishop, and as the crown of the Church; for also a LECTOR, let him too receive with the presbyters. TO EVERY ORDER, therefore, let every one of the laity pay the honour which is befitting him, with gifts and presents and with the respect due to his worldly condition. (Connolly, DIDASCALIA APOSTOLORUM, pp. 88-90.) A similar passage is in "The Constitutions of the Holy Apostles," Roberts and Donaldson, ANTE-NICENE FATHERS, Vol. VII, p. 411.)
We see the beginning of this demotion in the third century when the bishop transfers the duties of the widows: visiting, baptism of women, teaching and instructing to the deaconesses.
Wherefore, O bishop, APPOINT thee workers of righteousness ... as deacons: a man ... but A WOMAN FOR THE MINISTRY OF WOMEN. FOR THERE ARE HOUSES WHITHER THOU CANST NOT SEND A DEACON TO THE WOMEN, ON ACCOUNT OF THE HEATHEN, BUT MAYEST SEND A DEACONESS. Also, because in many other matters the office of a WOMEN DEACON is required. In the first place, WHEN WOMEN GO DOWN INTO THE WATER, those who go down into the water ought to be anointed by a deaconess with the oil of anointing; and where there is no woman at hand, and especially no deaconess, it is not fitting that women should be seen by men; but with the imposition of hand do thou anoint the head only ... and afterwards -- whether thou thyself baptize, or thou command the deacons or presbyters to baptize -- let a WOMAN DEACON, as we have already said, anoint the women. But let a man pronounce over them the invocation of the divine Names in the water ... And when she who is being baptized has come up from the water, let the DEACONESS receive her, and TEACH AND INSTRUCT her how the seal of baptism ought to be (kept) unbroken in purity and holiness. (Connolly, DIDASCALIA APOSTOLORUM, pp. 146-147.)
The bishops and pastors could not tolerate women on their same level. Even a man writer of women's history understood that deaconesses were under the authority of the bishops and pastors, therefore they used women against women.
Finally, while the Widows constitute a sphere that is to
some extent autonomous and independent, THE DEACONESSES ARE
MUCH MORE IN THE HANDS OF THE CLERGY WHO BRING THEM FORWARD
AGAINST THE WIDOWS. (Danielou, MINISTRY OF WOMEN, p. 20.)
The demotion of widows continues and McKenna makes a comparison of
the writings of the DIDASCALIA APOSTOLORUM and THE CONSTITUTIONS OF
THE HOLY APOSTLES:
Two centuries later, the first six books of the APOSTOLIC
CONSTITUTIONS borrow from the DIDASCALIA with few
modifications, but those few ... are significant. THE
DECLINE OF THE ORDER OF WIDOWS IS NEARER COMPLETION. It
still exists alongside the Order of Deaconesses, but ITS
ANCIENT GLORY HAS BY NOW BEEN ALMOST COMPLETELY REMOVED AND
GIVEN TO THE DEACONESS ... It is not hard to see behind all
of these pious exhortations to the widows to be quiet and
submissive an attempt to assure peaceful transferral of HER
FORMER POWER TO THE DEACONESS and HER FORMER HONOR TO THE
VIRGINS. (McKenna, WOMEN OF THE CHURCH, pp. 114, 116.)
In the early fourth century the early church, in spite of demoting
widows, still understood, just as 1 Timothy 5 explains, the
difference between true widows, younger widows, and widows. All
widows were to be supported, but not all were in the order of widows.
But let not the YOUNGER WIDOWS be placed in the ORDER OF
WIDOWS, lest, under pretence of inability to contain in the
flower of their age, they come to a second marriage, and
become subject to imputation. But LET THEM BE ASSISTED AND
SUPPORTED, that so they may not, under pretence of being
deserted, come to a second marriage, and so be ensnared in
an unseemly imputation.
But the TRUE WIDOWS ... ARE TO BE SUPPORTED AS DEVOTED TO
GOD. Besides, do thou, O bishop, be mindful of the needy,
both reaching out thy helping hand and making provision for
them as the steward of God, distributing seasonably the
oblations to every one of them, to the widows, the orphans,
the friendless, and those tried with affliction. ("The
Constitutions of the Holy Apostles," Roberts and Donaldson,
ANTE-NICENE FATHERS, Vol. VII, p. 426-427.)
By the fourth century, the widows are not in the same category with
the pastors (elders) and are under the authority of the servants
(deacons and deaconesses) so that widows can be punished with fasting
or separation for going to eat with anyone or receiving anything
without the consent of the deacon.
The WIDOWS therefore ought to be grave, OBEDIENT TO THEIR
BISHOPS, AND THE PRESBYTERS, AND THEIR DEACONS, AND BESIDES
THESE TO THE DEACONESSES, with piety, reverence, and fear;
not usurping authority, nor desiring to do anything beyond
the constitution without the consent of the deacon: as,
suppose, the GOING TO ANY ONE TO EAT OR DRINK WITH HIM, OR
TO RECEIVE ANYTHING FROM ANYBODY. But if without direction
she does any one of these things, LET HER BE PUNISHED WITH
FASTING, OR ELSE LET HER BE SEPARATED ON ACCOUNT OF HER
RASHNESS ... For how does such a one know of what character
the person is from whom she received? ("The Constitutions
of the Holy Apostles," Roberts and Donaldson, ANTE-NICENE
FATHERS, Vol. VII, p. 429.)
The bishop wanted to gain control, not only of the money, but of the
absolute obedience of the widows as to his decisions, in order to
protect his power to excommunicate.
Let the WIDOWS also be ready to obey the commands given
them by their superiors, and let them do according to the
appointment of the BISHOP, BEING OBEDIENT TO HIM AS TO GOD;
for he that RECEIVES from such a one who is worthy of
blame, or from one excommunicated, and PRAYS for him while
he purposes to go on in a wicked course, and while he is
not willing at any time to reprent, HOLDS COMMUNION with
him in prayer, and grieves Christ, who rejects the
unrighteous, and CONFIRMS THEM BY MEANS OF THE UNWORTHY
GIFT, and is defiled with them, NOT SUFFERING THEM TO COME
TO REPENTANCE, so as to fall down before God with
lamentation, and pray to Him. ("The Constitutions of the
Holy Apostles," Roberrts and Donaldson, ANTE-NICENE
FATHERS, Vol. VII, p. 429.)
The TESTAMENT OF OUR LORD also gives the seating arrangement at the
front of the church. A footnote on this passage says: "The TESTAMENT
arrangement would point to a very large number of widows, as they on
the one side of the Sanctuary correspond to deacons, readers,
subdeacons, and deaconesses on the other." (Cooper and Maclean,
TESTAMENT OF OUR LORD, p. 169.)
Because that the ancient people erred, when he (the Bishop)
offereth let the veil in front of the door be closed, and
within it let him offer the presbyters and deacons and the
CANONICAL WIDOWS, and subdeacons and DEACONESSES and
readers (and) those who have gifts. But let the bishop
stand first in the middle, and the presbyters immediately
behind him on either side, and the WIDOWS IMMEDIATELY
BEHIND THE PRESBYTERS ON THE LEFT SIDE, and the deacons
also behind the presbyters on the right hand side; the
readers behind them, and the subdeacons behind the readers,
and the DEACONESSES BEHIND THE SUBDEACONS. (Cooper and
Maclean, TESTAMENT OF OUR LORD, p. 70.)
The Synod of Laodiceia, Asia Minor (Turkey), A.D. 343-381 passed
church laws forbidding the ordination of women pastors (elders) and
forbidding women to go to the altar.
Canon 11: PRESBYTIDES, as they are called, or female
presidents, are not to be ordained in the church.
Canon 44: WOMEN MAY NOT GO TO THE ALTAR.
The TESTAMENT OF OUR LORD shows the widows in all of their glory.
McKenna, who has a profound understanding of the spiritual nature of
women's ministry in the early church, explains:
This is the state of affairs we find in the fifth-century
TESTAMENTUM DOMINI ... In role and status the "widows"
derscribed in this document are really deaconesses. And yet
they retain the widow spirit and tradition and give it its
fullest expression. The "widows" of the TESTAMENTUM DOMINI
take up and unite in themselves the ancient tradition of
widowhood, the newer deaconal office, and the ascetical
ideal, too. They have inherited the rich tradition of
ecclesial women in its integrity. (McKenna, WOMEN OF THE
CHURCH, pp. 53-54.)
The vow of widowhood now has to be made, not in the sanctuary, but in
the back room, but the widow will be punished for remarrying.
According to the Synod at Orange, France, A.D. 441:
Canon 27 - The VOW OF WIDOWHOOD must be made in the
presence of the bishop, in the secretarium, and is to be
indicated by the widow's dress which the bishop confers. If
anyone violates such widows, he shall be punished; and she
herself, if she again leaves the condition of widow.
(Hefele, HISTORY OF THE COUNCILS, Vol. III, Synod at
Orange, A.D. 441, p. 163.)
The Synod of Epaon, Gaul (France), A.D. 517 voted that the women of
the pastoral (elder) category called widows, demoted to servants
(deaconesses), now can receive only the benediction given to sinners:
Canon 21 - We ABROGATE COMPLETELY in the entire kingdom the
CONSECRATION OF WIDOWS WHO ARE NAMED DEACONESSES. If they
desire it, they may receive only the BENEDICTION WHICH IS
GIVEN TO PENITENTS. (McKenna, WOMEN OF THE CHURCH, p. 131.)
A deaconess could be either a widow or a virgin, however, when the II
Council of Orleans, Gaul (France), A.D. 533 decided that deaconesses
who married again must be excluded from communion, this shows that
they were really widows. They immediately decided that women could no
longer receive the benediction of deacon due to the frailty of her
sex.
Canon 17 - WOMEN WHO, IN SPITE OF ITS INTERDICTION BY THE
CANONS, HAVE BEFORE THIS TIME RECEIVED THE BENEDICTION OF
THE DIACONATE MUST, IF IT IS PROVEN THAT THEY INDULGED
AGAIN IN MARRIAGE, BE EXCLUDED FROM COMMUNION. But if,
having been admonished by the bishop, they admit their
fault and put an end to this kind of concubinage, after
doing penance, they may recover the grace of communion.
(Gryson, MINISTRY OF WOMEN, p. 107.)
Canon 18 - Besides, it has been decided that, henceforth,
NO WOMAN MAY ANY LONGER RECEIVE DIACONAL BENEDICTION DUE TO
THE FRAILTY OF HER SEX. (Gryson, MINISTRY OF WOMEN, p.
107.)
BIBLIOGRAPHY ON WOMEN IN MINISTRY IN THE PASTORALS (1 AND 2 TIMOTHY AND TITUS)
Coleman-Norton, P. R. ROMAN STATE & CHRISTIAN CHURCH. A COLLECTION OF LEGAL DOCUMENTS TO A.D. 535. 3 Vols. London: SPCK, 1966.
Connolly, R. Hugh, ed. DIDASCALIA APOSTOLORUM. Oxford: Clarendon Press, 1929.
Cooper, James and Arthur John Maclean, translators. THE TESTAMENT OF OUR LORD. Edinburgh: T. & T. Clark, 1902.
Davies, Stevan L. THE REVOLT OF THE WIDOWS, THE SOCIAL WORLD OF THE APOCRYPHAL ACTS. Carbondale and Edwardsville: Southern Illinois University Press, 1980.
Easton, Burton Scott, translator. THE APOSTOLIC TRADITION OF HIPPOLYTUS. Ann Arbor: Archon Books, 1962.
Gryson, Roger. THE MINISTRY OF WOMEN IN THE EARLY CHURCH. Collegeville, MI: The Liturgical Press, 1976.
Hefele, Charles Joseph. A HISTORY OF THE COUNCILS OF THE CHURCH FROM THE ORIGINAL DOCUMENTS. 5 Vols. Edinburgh: T. & T. Clark, 1883-1896.
Hennecke, Edgar, and Wilhelm Schneemelcher, editors. NEW TESTAMENT APOCRYPHA. English trans. R. McL. Wilson. 2 Vols. Philadelphia: Westminster Press, 1964.
Horner, G. THE STATUTES OF THE APOSTLES OR CANONES ECCLESIASTICI. London: Oxford University Press, 1915.
McKenna, Mary Lawrence. WOMEN OF THE CHURCH, ROLE AND RENEWAL. New York: P. J. Kenedy, 1967.
Roberts, Alexander and James Donaldson, editors. THE ANTE-NICENE FATHERS. Grand Rapids: Wm. B. Eerdmans, 1950.
Schaff, Philip and Henry Wace, editors. A SELECT LIBRARY OF NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH. Second Series, Vols. 14. Grand Rapids: Wm. B. Eerdmans, 1952.
Thurston, Bonnie Bowman. THE WIDOWS, A WOMEN'S MINISTRY IN THE EARLY CHURCH. Minneapolis: Fortress Press, 1989.
Go to General Letters and Revelations
Vol. II - p. 188-259 - The Acts of John
- p. 259-322 - The Acts of Peter
- p. 322-390 - The Acts of Paul (and Thecla)
- p. 390-425 - The Acts of Andrew
- p. 425-531 - The Acts of Thomas
Vol. VII - p. 385-508 - "The Constitutions of the Holy Apostles."
Vol. IX - p. 205-218 - "The Acts of Xanthippe and Polyxena."
Vol. XIV - The Seven Ecumenical Councils
p. 2 - First Council of Nice, A.D. 325
p. 63 - Council of Ancyra, A.D. 314
p. 95 - Council of Gangra, A.D. 325
p. 123 - Synod of Laodiceia, A.D. 343-381
p. 267 - Council of Chalcedon, A. D. 451
p. 355 - Council in Trullo (Quinisext), A.D. 692
p. 437 - Fourth Council of Carthage, A.D. 419