In likeness to Rev. Braaten’s Post “Pastors as Fathers?” it has come to my attention recently that a small pocket of deaconesses in our synod are affectionately referred to as “sisters.” Delving not too much more deeply, it was learned that exactly that; it is a term of affection. Some congregations and institutions alike grow to see their consecrated and commissioned deaconess in a very distinct, and relational way~ as a sister to the priesthood of all believers.
Of course, this “sistren” terminology might sound like and create ideas about the Papists’ monastic view of nuns and their historical roles. But I would say that we ought to make no mistake about the clear distinction of theological training of our LCMS women to Rome’s fundamental theology and practice of works righteousness. I will claim that I think we, as confessors of Scripture throught the Augsburg Confession, should have the right understanding of deaconesses, these “sisters in Christ,” and their role in the Church. What nuns have been offering in the way of their services throughout history are certainly salutary; but add to that the substantial theological distinctions regarding justification, monasticism, church order and the Sacraments, and we have highly equipped and valuable women to serve in our churches and institutions.
As a matter of terminology, our synod will articulate rostered women who are consecrated and commissioned ~as “Deaconesses” and not “Sisters.” This also should be understood in the abbreviation “Dcs.”
Here are some other points of interest regarding our beloved, commissioned sisters. The navy suit, technically called “garb,” serves as the attire to identify the LCMS Deaconess. The women traditionally wear white shirts under the navy to represent the white towel that Jesus used to wash the disciples feet. The light blue cross indicates women who are still students, or in diaconal formation through our synod’s three programs: [Concordia Theological Seminary, Fort Wayne, Concordia Seminary, St. Louis, and Concordia Chicago]. The gold cross identifies the [three C's] certified, commissioned and consecrated deaconesses in our synod who have completed their program and internship. The explanation of the cross is as follows:
“The deaconess symbol starts with the cross because Jesus is the center of our faith and life. The edges of the cross flare out to form Easter lilies, symbolizing the Resurrection that we proclaim to the four corners of the world. The cross is inscribed with four fish that meet in the center. Fish are used because the first letters of the Greek words for Jesus Christ, God’s son, Savior, form the word for fish (ICHTHUS), ALSO SEE HERE. “
If any deaconesses reading this have more information, please feel free to contribute and comment for our Church at large’s continued education and awareness.
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I always loved it when our Latino members would call me “Hermano.” I don’t really know why. But I understood it as a term of affection reserved for the pastor and I felt honored by it.
I have a handful of members who call me “father” (besides my children) as a term of endearment and respect. I don’t encourage or discourage it, but I confess that I think it sounds a bit formal and strange to my life-long LC-MS ears.
I have noticed that the members who are closest to me call me simply “Pastor” while those with a slight distance, or those visiting from other churches and such, will say “Pastor Petersen.” I notice that I also do this. When I am trying to be respectful, I don’t call other pastors “pastor.” I call them “Pastor Smith” or “Pastor Jones.” I only ever called the pastor who was MY pastor “pastor,” sort of the way I call my Mom “Mom” but your mom always “Your mom.” Dropping the pronoun for “mom” is, for me, a sign of intimacy. Dropping the last name from the title “Pastor” is much the same.
Sorry for the rambling. You piqued my interest.
Well, Pastor Peterson, it sounds like you might endorse the “sister” terminology to a faithful female servant of the church in relationship to those whom she serves.
I think it is interesting how St. Paul describes Phoebe, as “diakonos” to the church of Cenchrae, but then when he was refering to his and others’ relationship with her, he uses the term “patron.” This is interpreted as “a woman in a supportive role.” Also, it is the only time “patron” is used in Scripture, which i find fairly interesting since the term is not what we might understand today about a patron-client relationship. The role Phoebe served, according to Paul, was one set apart for the furthering and edification of the church.
So, now that I’ve gone a little tangent, I would like to say that I endorse the term “sister” as not just a term of endearment, but meaningful, you might say, as a term of intimacy for parishoners.
Although, now my question is, ought pastors call their commissioned deaconesses, “patrons”?
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