Female deacons?

We now come to the central issue to be addressed. Can a woman be a deacon or is the diaconate restricted to men only? This is an important question and there cannot be any trivial approach to answering it.

Examination of the word used for 'deacon' in Scripture shows that the same word is used when applying to both men and women. In Romans, Paul says: 'I commend to you our sister Phoebe, a servant of the church in Cenchrea' (16.1). The word used there for 'servant' is the word 'deacon'. So a straight reading of the text tells us that Phoebe was a deacon.

The word used is the same when applied to men and women. Evidently, from that usage alone, we can infer that the word applies to both male and female alike. The word, therefore, can be taken to mean 'deaconess'. Writing to Timothy, Paul says: 'In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything' (1 Timothy 3.11). Many people would argue from this verse that deacons are male because the verse refers to 'their wives'. However, the word in the original used for 'wives' is the same word for 'women'. It seems that the translators have interpreted these passages in accordance with a particular theological and sociological prejudice.

Men ministering to women?

In the early New Testament church it would have been very difficult indeed for a man to minister to a woman. Some scholars think that deacons' wives were assistant deaconesses but that is more an interpretation of the issue than the inexorable conclusion of scholarship. These women were to be trustworthy, not malicious talkers. They were to have exemplary integrity.

Incidentally, the attributes required for deacons are those required of all Christians. We should not think that a deacon/deaconess is a super saint! Being a deacon requires service and time sacrifice and every believer should be willing to serve God in whatever way the Lord desires.

I mentioned earlier that deacons have no spiritual authority over the church because that is the domain of the pastor / elder. Once this is clearly understood, I think it helps many people accept a female diaconate because the issue of gender is not relevant.

Other versions

With the issue of female deacons under scrutiny it would be helpful at this stage to examine the text of 1 Timothy 3.11. The NIV and the AV both use the phrase 'their wives'. However, let us look at other authoritative versions. The NAS says: 'Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things'. The RSV says: 'The women likewise must be serious, no slanderers, but temperate, faithful in all things'. YLT (Young's Literal translation): 'Women - in like manner grave, not false accusers, vigilant, faithful in all things'. The BBE (Bible in Basic English): 'Women are to be serious in behaviour, saying no evil of others, controlling themselves, true in all things'. Finally, DBY (Darby Translation): 'The women in like manner grave, not slanderers, sober, faithful in all things'.

In 1 Timothy 3.11, in the Greek language, the same word is used for 'women' and 'wives' and the word 'their' is missing. It could, therefore, reasonably be taken to read that the qualities outlined are requirements for women deacons rather than for deacons' wives. This is how the Greek Fathers regularly read this verse as 'even so must women be grave...'. It was erroneous to insert the word 'their' and it was an assumption to use the word 'wives' instead of 'women'.

Flow of the passage

In 1 Timothy 3 the section about deacons is interrupted by a passage stating the requirements in the case of women. The syntax seems to flow like this: elders must be such and such, similarly deacons must be such and such, similarly women / deacons must be such and such. The same verb covers the three categories. If you read the passage with this in mind you will see it in a different light.

Sanctified common sense tells us that women are better adapted to performing certain ministries. Paul is emphasising that women in the diaconate must not be gossips because confidentiality is important in ministries where intimacies and secrets may be disclosed.

What about 1 Timothy 3.12: 'A deacon must be the husband of but one wife and must manage his children and his household well'. Although this text may seem to suggest that the diaconate must be male, the actual point of this verse is to emphasise the necessity for monogamy in the context of a pagan and bigamous culture. In other words, the verse stresses that if the deacon is a married man he should have only one wife and govern his household well.

We can be very selective in how we interpret the Scriptures. For example, in Acts 6 we read of the choosing of the seven men. If this means that deacons must always be men does it also mean that the number must always be seven?

Function rather than office

Where there is dispute around the particulars of Scripture it is always helpful to look at the underlying principles of the Word of God. When I do that I find no biblical warrant to exclude women from this function and office. It is probably more helpful to think of the diaconate in terms of function rather than office.

The existence of female deacons in the New Testament is likely. Consider the following passage: 'Now it came to pass, afterward, that he went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him, and certain women who had been healed of evil spirits and infirmities - Mary called Magdalene, out of whom had come seven demons, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who provided for him from their substance' (Luke 8.1-3). History records the questioning and torture of two women (c. AD 111) about Christian practices. They were called 'deaconesses'.

Issue of leadership?

The real misapprehension today is about the issue of leadership. It needs to be stated clearly that a deacon is not a leader and has no role in the spiritual oversight or government of the church. A deacon is a servant and not part of an imaginary hierarchy. Many women serve the church in different ways. A woman brings a unique perspective and can perform specific tasks which men cannot do nearly as effectively. Where female deacons exist they work very well.

I would say that in a sense all evangelical churches have always had female deacons (i.e. women who serve unselfishly). This situation must be officially acknowledged. First, by deciding that, in principle, we may have female deacons and then setting about appointing a diaconate that may include women.

I acknowledge that some may hold a different conviction, in good conscience, according to the warrant of Scripture, as they perceive it. I admire such people who look to Scripture for an understanding of all matters of faith and practice. For others, culture and Christian belief merge into a religious synthesis.

Best for the church

A final word of caution is that this is not a gender issue and I advise any who may be motivated by an egalitarian spirit (equality of opportunity...) to not allow that kind of mindset to cloud the issue, which is theological, not sociological. We want what is best for the church and we need to make up our minds on this matter. As a church we should take time to pray before making a decision and formulating a policy and may God give us the grace to accept his will for us in this matter.

One of the practical implications of having a female diaconate is that there can be no bar to women serving at the Lord's Table. If people recoil at this it is most probably due to a misunderstanding of what we are doing at the Lord's Table in the first place. Are we prepared to allow women to serve at the table by setting up before the service and clearing away after the service while excluding them from serving during the service? This is not just absurd, it is also hypocritical.

Consider again the Scriptures we examined and the original meaning of the words and how that analysis revealed translator's bias. Then think about how at least two credible and authoritative translations (NAS & RSV) have chosen to present the verses differently. Factor in to that the witness of history. Ask yourself how you explain Phoebe specifically and then generally the women in Luke 8 and what do they tell us about principle and practice? All of these issues combine to create the force of a convincing argument in favour of female deacons.

Part Two of the argument in favour

Men ministering to women?

Other versions

Flow of the passage

Function rather than office

Issue of leadership?

Best for the church

Kieran Beville

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