Topic 7

DEACONS AND DEACONESSES IN AOTEAROA NEW ZEALAND

The aim of this topic is to encourage students of this paper to make their own contribution to the history of deacons and deaconesses in this country. Historical records of some denominations make a few scant references to deaconesses but there are some writers who have begun the task of documenting the nineteenth-century history of deaconesses in relation to one or other denomination. Much of the story of the twentieth-century renewal of the diaconate in relation to deacons (and deaconesses) is yet to be written.

Deaconesses

It is difficult to even ascertain who the first deaconesses to arrive arrived here were; Olson simply refers to there being deaconesses in New Zealand by 1914 (p.356) but other sources record the arrival of the first deaconesses variously. Ruth Fry in her work, Out Of The Silence: Methodist Women Of Aotearoa 1822-1985, writes of Methodist deaconesses at work in New Zealand “well before 1907”.¹ Other records show that in 1904 an Anglican Deaconess Institute took charge of St Mary’s Orphanage in Dunedin.

Yet Presbyterian archival material says of the Rev. Dr. Rutherford Waddell that he, as the first Presbyterian to recognise the value of trained deaconesses working in the community, did himself arrange for Sister Christabel Duncan to be sent to his parish in 1901.

Note the following from a 1902 report:

4.27 Report of the Committee on Deaconesses to the Presbyterian General Assembly

Your Committee note with satisfaction that an increasing number of our congregations are engaging the services of deaconesses.

They would recommend that the General Assembly take steps to provide for the regular training and due ordination of candidates for the office of deaconess on lines similar to those prescribed by the General Assembly of Victoria, that is to say:-

That candidates be required to pass through a curriculum of two years at a training institute for deaconesses, with a term of nine months in each year.

***

That any person desiring to be a deaconess of the Church must propose to devote herself (so long as she shall occupy the position of a deaconess) specially to Christian work in connection with the Church, as the chief object of her life, and must promise to be subject to the courts of the Church.

That application for the admission of any person to the office of deaconess shall be made to the Kirk Session of the congregation with which she has been connected for six months immediately preceding such application.

***

That along with such application there must be submitted a certificate from a Committee of the General Assembly entrusted with that duty, stating that the candidate is qualified in respect of education and that she has had some years' experience of Christian work.

That the Kirk Session shall also be satisfied of her qualifications in respect of character, devotedness, and power to serve and to co-operate with others.

(Source: ‘Report of Committee on Deaconesses’, PGA, 1902, pp.192-93.)

That report is recorded in Transplanted Christianity: Documents Illustrating Aspects Of New Zealand Church History, edited by Peter J. Lineham and Allan K. Davidson which was first published in 1987. The above is from the fourth edition (published by the Department of History, Massey University, Palmerston North, New Zealand, in 1997, ISBN 0-9583699-0-0) and can be read online.

Presbyterian Deaconesses

It seems that in 1903 a training house for deaconesses was set up in Dunedin and continued for several decades: by 1943 there were forty deaconesses in Dunedin. The training course at that stage covered three years.

A significant turning point for the Presbyterian diaconate came in 1964 when the decision was made to “admit women to the ministry”.² Already more women were applying to be trained in ‘Ministry of Word and Sacrament’ and in 1975 when the Deaconess Order was “terminated” the existing deaconesses were offered the choice of being ordained to Ministry of Word and Sacrament or resuming a lay status.³ Vivienne Adair writes:

{f}rom the inception of the Deaconess Order women had served in many different spheres: parishes, youth department, Maori mission, new housing areas, social service, Christian education and in various capacities in overseas missions … this was a difficult period for many with the re-ordering of ministry and although some women felt adequately prepared for the new ministry opportunity and welcomed change, others did not.⁴

Methodist Deaconesses

In one account we read that the first Methodist deaconess house was set up in Dunedin and that by 1908 there were Wesley deaconesses working in different centres in New Zealand: “[m]uch of the work undertaken by the deaconesses was among the poor working classes, and in combating the harmful effects of drunkenness among the white agricultural workers and the Maoris”.⁵ However, it seems that as early as 1901 there was a Wesley deaconess serving in Christchurch and plans were underway for a deaconesses house to be established there. At this stage, there is an encouraging amount of written material related to the Methodist deaconesses and their work and I have included some readings for your interest. You may find these useful if you decide to do your Research project on one of these Methodist deaconesses.

Earlier, in the late 1890s an Anglican deaconess Sister Edith had been brought out from England to join with a small group pf probationary deaconesses and establish a community in Christchurch; originally called the Sisters of Bethany, these deaconesses gradually lost their links with the deaconess movement and became the religious order known as the Community of the Sacred Name. This community still exists in Christchurch and among other things runs a Retreat Centre.

Anglican Deaconesses

Yet another attempt to set up training for Anglican women including deaconesses was initiated in 1931 in Christchurch and was supported by a gift by the poet Ursula Bethel of a house which became known as St Faith’s House of Sacred Learning. It closed however less than ten years later in 1943. There are a few references to a number of deaconesses elsewhere in the Anglican Church particularly in the Diocese of Waiapu but the next significant period was a brief ‘revival’ of the deaconess movement in the 1960s.

Deacons

At this stage, our main focus has been on deaconesses but as you will have discovered, from the 1960s onwards, the world-wide renewal of the diaconate (including deacons) was beginning to have effect here in this country. For example, around the same time, the Deaconess Order was being formally affirmed by the New Zealand Methodist Church in the 1970s, discussions were taking place about a new diaconal ministry, that of Deacons, with the first deacon being ordained in 1978.

Methodist Church

Marcia Baker records in her book on the Methodist deaconesses (cited above) that in 1978 … “ after much discussion it had been decided that the Methodist Church begin a ministry of Deacons to include both men and women. They would be covenanted to their local churches, community orientated and enabling, with emphases on love, justice and restoration”. By the following year some of the existing deaconesses were being ordained as presbyters to the Ministry of the Word and Sacrament … “and the Methodist Deaconess Order as such ceased to exist”.⁷

In her report on the ‘cycle’of diaconal ministry in the Methodist Church, Shirley-Joy Barrow records that by 1985, “ Deacons were to be ordained at a separate service from Presbyters and there was serious intentional recruitment for ordained self-supporting diaconal ministry.” However, as that same report shows, the number of Methodist deacons rose then fell dramatically and in 2003 there were less than ten nationwide.⁸

Anglican Church

Meanwhile, in the Anglican Church, deaconesses who wished were becoming deacons and then, finally, the priesthood was open to women. Now the renewal of the diaconate could begin in earnest as the diaconate could gradually become a distinct vocation rather than a place for priests-in-waiting. By 1985 there were still some deacons who had begun as candidates for the priesthood but for the first time people were being ordained who were recognising a distinct call to the diaconate.

When I look around for New Zealand material on the recent development of the diaconate in this country the resources seem meagre and scattered. I am hoping that each year students of this paper will unearth more and more historical references from across Christian denominations so that one day a more complete picture may emerge – one that tells the story of the renewal of the diaconate within a New Zealand context.

Within the Anglican Church, several attempts have been made to bring together developments around the country. As we have seen, a few histories of the first deaconesses to New Zealand and then the first ordination of women as deacons is available. But after that there is much less information on the renewal of the diaconate.

General Synod says ….

We do know that in 1986 the forty-seventh General Synod received a report of a study on the diaconate which among other things suggested a “permanent rather than transitional diaconate”.⁹ Synod recommended that the report be widely discussed and responses considered in 1988. The Provincial Commission on Doctrine and Theological Questions jointly with the Provincial Board for Ministry concluded that “ the Diaconate as a ministry should have a vocational integrity of its own and not be seen exclusively as apprenticeship to priesthood”.

At the same time there had been responses that showed some people felt that the diaconate should become a lay order and thus not present in synodical government. Thus the 1988 report concluded that it was not a time for definitive change but one when “experimentation should be allowed and encouraged”.¹⁰

Deacons say …

We also know that the number of deacons was growing: between 1991 and 1997 there were several national gatherings of deacons. In 1990 the Provincial Ministry Board (Tikanga Pakeha) voted to encourage and initiate a consultation on the diaconate which led to a national gathering being held in August 1991. At this gathering (held in Auckland) there were 6 deacons, 3 trainees and 3 observers from five diocese around the country. Te Pihopatanga o Aotearoa and the Diocese of Polynesia had been contacted but did not send participants.

In the report of that gathering, it was noted that “of most significance was the recognition that although we had never met as a group we had very similar stories and visions of the diaconate”. The gathering came to the following conclusions:

We want to stand and affirm the diaconate as a full and equal ordained order within the Anglican Church.
We are deacons – not vocational/perpetual/permanent.
We believe that the whole Church would benefit from some equitable reflection and guidelines for all orders of ministry.
We ask that the PMB recognise the New Zealand Association for the Diaconate, and provide support and encouragement in future directions, including any initiatives at General Synod.

The Provincial Ministry Board agreed to recognise the Association accordingly.

In 1995 another national gathering was held – this time in Wellington. Following that gathering, several national newsletters were circulated ( I have copies of three) before …once again … any sense of collective identity was submerged under the challenges of everyday ministry.

The next national gathering came in 2000 and was initiated by the deacons in Christchurch. A full report is on the shelves of the Theology House in Christchurch. The Conference was called: ‘Here and Now’.

Some statistics from the Conference: 38 people registered and attended with another 6 who registered but were unable to attend. 15 of those who attended were ordained as deacons and a further 6 were people interested in or already training for the diaconate.

At that national gathering in Christchurch in 2000 it was clear that the Order of Deacons was being renewed in only half of the seven dioceses and only in Tikanga Pakeha. Although the number of deacons was growing, people were all too aware of the struggle to find adequate formation and support as well as recognition within a Church which still generally viewed the diaconate as no more than a training stage for priests.

However, by the time of the next national gathering held in Auckland in 2006, diocesan reports suggested that there were around 70 Anglican deacons nationwide and more were in training located throughout six of the seven dioceses within Tikanga Pakeha. In several dioceses guidelines had been drawn up for selection, training and formation. In one diocese an archdeacon had been appointed to oversee development. An inter-denominational association had been set up, one affiliated to the international body, DIAKOINIA, and more attempts were being made to offer a nationwide network of support for the renewal of the diaconate.

Roman Catholic Church

Currently, in the Roman Catholic Church, two dioceses have followed the international movement towards ordaining men as ‘permanent deacons’. The New Zealand Catholic Bishop’s Conference sought approval of the Holy See to establish the Permanent Diaconate in New Zealand in 1988. This was authorized and left the way open for the Bishop of each diocese, with the assistance of his advisors to determine its timing and the pastoral care and conditions of his specific diocese.

Bishop Edward Gaines of Hamilton ordained New Zealand’s first permanent deacon 17 years ago. Today you can find out more from the Homepage of the deacons in Hamilton www. Diaconate.co.nz

twelve deacons serve Hamilton diocese, with four men in formation. As far as the Hamilton diocese is concerned, both the current Bishop, Denis Browne, and the late Bishop Edward Gaines considered the diaconate an integral part of pastoral care in the diocese.

Bishop Denis Browne wrote:

Hamilton Diocese is very proud to be the first diocese of New Zealand to initiate the Permanent Diaconate. Since the ordination of Deacon Mike Ryan, the value of the Permanent Diaconate has been experienced in this diocese. In recent years we have been able to put in place a valuable training programme….The Permanent Diaconate is certainly a blessing to this diocese and is appreciated by the whole of the diocese, priests and laity.¹¹)

An outline of the formation programme was approved by the Bishop’s conference in November 1994 and a Diocesan Diaconate Formation Committee, established in August 1998, developed a programme of formation for aspirants to the diaconate. It included: Spiritual, Personal and Pastoral Formation, Professional and Liturgical practice and Academic Formation.

The general outline of the criteria established for selection makes for interesting reading; for example, minimum age at ordination is to be 35 years and for the married applicant his own marriage and family life take priority over other diaconal work. The candidate’s wife needs to support and consent to her husband’s decision in writing and be willing to participate in relevant activities and formation programmes. Deacons must be economically stable and self-sufficient. It is expected that diaconal responsibilities will be in addition to their secular occupations.

The website of the Hamilton New Zealand Deacons offers interesting resources and discussion and is worth exploring http://www.diaconate.co.nz

Presbyterian Church

In some of the Protestant Churches there is still recognition of the role of deacon but as a lay or non-permanent role only. The Presbyterian Church of Aotearoa New Zealand effectively no longer recognises deacons other than in a role of administration and/or financial management. The 2006 Book of Order still refers to deacons but only in relation to Deacons’ Courts. Ordination usually refers to ‘National Ordained Ministers’ who are trained and recognised for the ministry of word and sacrament as teaching elders in the Presbyterian Church. The only area where deacons are now found is the Synod of Otago and Southland where deacons courts are responsible for financial and property management.

In an introduction to Presbyterian Studies, Knox Centre for Ministry and Leadership, John Roxborogh writes:

What about Deacons? The diaconate as order in church history became associated with service, sometimes social or financial, but still requiring a serious commitment to the faith of the church and its discipline. It has been used in Presbyterian churches for Deaconesses as an order for women in social, pastoral and Christian education ministries, but this was abolished in New Zealand after ordination to ministry of word and sacrament became open to them.

Thomas Chalmers used Deacons to relieve elders of social-work responsibilities in St John's in Glasgow from 1819 and the case study methods they developed are part of the history of social work. The Deacons Court in churches of the Synod of Otago and Southland functions much the same as a Board of Managers in Presbyterian churches elsewhere in New Zealand, except that members must sign the Formula of their adherence to the Presbyterian Church the same as elders and ministers. Managers and Parish Councillors are able to more freely utilise the commitment and skills of people whose faith understanding may not so closely align to the Presbyterian church.

John has commented further:

Despite not having a diaconal office Presbyterians believe in the diaconal dimension of Christian mission, and have sought to express this in understanding leadership as “servant leadership supporting the mission of the church, and that we are called into this ministry by virtue of baptism. This ministry is in part exercised through pastoral care which was historically a responsibility of eldership and today is often recognised through other groups in the church.¹²

There is no Worksheet for this topic but instead an invitation to do your own exploration and contribute to the current knowledge of the renewal of the diaconate in this country.

A Research Project.

Write a short biography of one deaconess or deacon in New Zealand. You might use the internet or library, or base your work on the Readings already provided. Then I invite you to also discuss the life and work of this deacon or deaconess in the light of your reading of the history of the diaconate.

Consider the way this person’s ministry has been shaped by scripture (does it show the influence of Jesus’ ministry? how?), church tradition and history (which period of church history has influenced this ministry?) and local or cultural context (what specific local situations had an impact? )

Please use this assignment to add to/enrich your own knowledge. Most students who have done this previously have greatly enjoyed learning from those who have ‘gone before’ but feel free to also write about a contemporary deacon.

Your report on this project needs to be no more than 1000 words, preferably typed but not necessary. By all means, include pictures if you wish. The way you structure this report is up to you and if you want to present it as a talk which you could later share with others please do so. Have fun!

For your information...other known works on deaconesses in New Zealand:

Chambers, W., Not Self But Others: The Story Of The New Zealand Methodist Deaconesses, Auckland: Wesley Historical Society, 1987.

Deaconesses Board, Methodist Church of New Zealand. The Methodist Deaconess Order. W.H.S. (N.Z.) Proceedings, 15 no. 4 Wesley Historical Society (N.Z.), 1957.

Lewis, Glenys. Kept by the Power: Insights and Memories From My Life. Christchurch: Hazard Press, 1999. Lewis was a missionary in China, and then joined the Church of England, while back in England. She became a deaconess and in 1959 came to NZ as chaplain of Christchurch Hospital. She campaigned for the Deaconess order, and in 1965 became the head of a deaconess house. She was ordained a priest in 1978 in her retirement.

Piercy, K-M. "Presbyterian Pioneers": The Deaconess Movement, Dunedin, 1900-1920." University of Otago B.A. Hons Research Essay, 2001.

See also:

CHRISTIANITY IN AOTEAROA: A HISTORY OF CHURCH AND SOCIETY written by Allan Davidson and published by The New Zealand Education for Ministry Board, 1991. Davison refers to various aspects of diaconal ministry in his chapter on women’s contribution to missionary and colonial Christianity, in the chapter on women and church leadership to 1939 and in the chapter on the church and women in the twentieth century.

Fry, Ruth, Out of the Silence: Methodist Women of Aotearoa 1822-1985. New Zealand: Methodist Publishing, 1987.

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Topic 8

Ruth Fry in Out Of The Silence: Methodist Women Of Aotearoa 1822-1985, (Christchurch: Methodist Publishing 1987) 99 [↩]
Vivienne Adair in Women of the Burning Bush: The Report of a Survey of Women Ministers in the Presbyterian Church after 25 years of Ordination, (Wellington: The Presbyterian Church, 1991), p.4 [↩]
Vivienne Adair, ibid, p.4 [↩]
Vivienne Adair, ibid, p.5 [↩]
Ronnie Aitchison, The Ministry Of A Deacon. (Peterborough: Epworth Press, 2003), 112. [↩]
Carole R-M Graham, “Re-Membering The Past … Re-Shaping The Present: A Study Of The Ordination Of Women As Priests In The Anglican Church Of Aotearoa New Zealand 1977-1990”, an unpublished Masters thesis submitted to the Vancouver School of Theology, 1994, p.13. [↩]
Marcia Baker,, For Others With Love: A Story of Early Sisters and Methodist Deaconesses. Christchurch: Baker Family Publishing, 2007, p.300 [↩]
Shirley-Joy Barrow, “ Diakonia, The Revolution: The cycle of diaconal ministry in the Methodist Church of New Zealand, Te Hai Weteriana O Aotearoa”, an unpublished report presented to the Methodist Church in 2003, p. 5. [↩]
Proceedings of General Synod, 1986, R 50 [↩]
Proceedings of general Synod, 1988, R 48 [↩]
As read on the website: http://www.diaconate.co.nz (accessed 20/11/07 [↩]
John Roxborogh in personal communication, 2007. [↩]