Phoebe of Cenchreae

When was Phoebe active?

Phoebe of Cenchreae is dated fl. c. 57 (death unrecorded) in the archive, which places Phoebe in the Apostolic Age (AD 4–70). The dating is traditional and approximate; the archive marks it as uncertain rather than fixing a year the sources do not give.

Which early sources mention Phoebe?

Phoebe of Cenchreae is named in 3 primary-source passages catalogued here, drawn from Paul, Origen of Alexandria and John Chrysostom. Every passage is quoted from a named public-domain translation, earliest first.

Where was Phoebe from?

The archive associates Phoebe of Cenchreae with Cenchreae, Rome. The sources record more than one location, so the places are listed in the order the record moves through them.

Who were Phoebe’s contemporaries?

The archive links Phoebe of Cenchreae to 4 other figures, including Paul of Tarsus, Prisca (Priscilla), Tertius the Scribe and Junia. Each connection is drawn from a source that places them together, not from inference.

I commend unto you Phebe our sister… that ye receive her in the Lord, as becometh saints… for she hath been a succourer of many, and of myself also.

This passage teaches, by apostolic authority, that women also are appointed in the ministry of the church; in which office Phoebe was placed at the church which is at Cenchreae.

“I commend unto you Phebe our sister, which is a deaconess of the church which is at Cenchrea.” See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being “deaconess.” … For she has two grounds for her having attention shown her by you, both that of her being received for the Lord’s sake, and that of her being a saint herself. … You see how little he burdens them. For he does not say, That ye despatch, but that ye contribute your own part, and reach out a hand to her: and that “in whatsoever business she hath need.” Not in whatsoever business she may be, but in such as she may ask of you. … Then again there comes a very great praise of her. “For she hath been a succorer of many and of myself also.” See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, “and of myself also.” But what does the phrase “of myself also” convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands (μυρίοις ἀρκοῦντος). [The NPNF translators render Paul’s διάκονος “deaconess,” noting the Authorised Version’s “servant”; the editors add that Theodoret took a deaconess at Cenchreae as evidence of a considerable church there.]