Women and the Diaconate – A Consultation Paper – January 2005

Women and the diaconate:

A Baptist Perspective

This consultation paper was produced to inform discussion at a local

Baptist church during an interregnum when – in preparation for the
appointment of a new minister – the church were weighing up the
issues involved in women becoming deacons.

Although this church had had women deacons in the past their
inclusion had lapsed – and a male diaconate had become the norm.
This paper was an attempt to raise the issue of women in the
church in a fellowship where some resisted such moves.

The church now has both elders and deacons – and women serve on
the diaconate. These moves have been a major step in the
development of that fellowship – but they meant that some felt they
could no longer be members.

David A Green BD

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INTRODUCTION
A superficial view of church issues in a Bible believing church
suggests that all you have to do to decide an issue about Church or
Christian life is to examine and study what the Bible has to say
about it. After all we claim that the Scriptures, by the inspiration of
the Holy Spirit, provide all that we need for such understanding.
Let’s get out a concordance and look up the references to “deacon”
and weigh the passages one against the other. If it were as simple
as that then all evangelical churches would share a common
understanding of church government and procedures, a common
understanding of who can minister to the people of God. Yet clearly
that is not the case. As we saw in our series of studies on how to
read our Bibles, we bring to the reading of God’s Word a whole
range of existing ideas and values – and these influence the way in
which we interpret what the Bible says.

This does not diminish the authority of Scripture – but it highlights

the problem of agreeing amongst ourselves what the Scriptures
mean. In some issues there is much greater agreement – but in the
issue before us – the matter of how Churches are to be organised –
there is a great deal of disagreement. That is why the Anglican
communion understands “deacon” in a completely different way
from ourselves. That is why the Brethren Assembly has a different
structure of oversight and management from an Evangelical Free
Church – even though the latter may in fact historically have
developed from such an Assembly.

In the Church of England Deacon is a preaching office – a pastor or

leader of a congregation. We all know that in recent years the issue
of women in the preaching ministry of the Church has become a
divisive issue.

Yet – despite the fact that we know full well that individual
Christians disagree about the interpretation of the scriptures – we
still tend to adopt the high moral ground of knowing better – simply
because we base our ideas on Scripture. How well do we know our
Bible? Can we say with certainty that we understand what the Bible
teaches about this matter? How much of what we hold dear is in
fact a form of tradition handed down to us by others, or comes from
our own individual exposure to teaching?
I suggest to you that if you examine carefully your own views about
– let us say – what role women have in the Church – the ideas you
express will say more about your own upbringing, education,

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cultural background – or indeed whether you are male or female

than about your grasp of scripture.

I am sure that you want to make an informed choice. That is why I

am putting together these notes. I am sure that you want to be
open to the Holy Spirit Himself in these matters – so I encourage you
to read what I say prayerfully – not because I know the answers –
but because God is able to lead us into the way of His choosing. We
have much to learn.

As you study these matters then, consider these preliminary points:

None of us comes to Scripture without preconceived ideas and the

viewpoint born of our upbringing or church experience. If we are to
be faithful to the Word we need to examine what our existing views
are – before we turn afresh to a biblical study of this kind.

We should also be prepared to recognise that the terms used by

Paul in his writings about elders and deacons, as well as the terms
used by Luke in Acts – are not consistently used in a technical
sense. There are many occasions where the word diakonos carries
the meaning of “servant” in a general sense rather than a specific
sense. Along with that goes a better understanding of the role of
Elder and Deacon – because many misunderstandings arise when
the roles are confused.

You might think that it is a simple matter to look up the references

to deacon in your bible and soon reach consensus about the
scriptures teaching regarding this role. Often the arguments hinge
upon a single verse.

DEACON in our Baptist tradition has a distinctive and historical

meaning – and whilst it is rooted in the scriptures it is still a
distinctive word for Baptists – in the same way that Deacon means
something quite different in the Anglican communion – even though
the root idea of service is common to both. (In the Anglican
communion a Deacon is a minister – a stage of ministry before the
candidate is a fully fledged pastor.)

Of greater importance is the biblical teaching about the respective

roles of men and women in society at large and amongst the
community of God’s people in particular. Here there are enduring
principles that must underpin our modern day interpretation of
scripture regarding church government.

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You must also consider what is usually called the doctrine of the
priesthood of all believers. The Old Testament teaching about the
place of women needs to be balanced with this doctrine.

Finally – and equally crucial to the matter before us – there is the

central issue of authority in the Church. Where does it reside? In
the constitution, in the ballot, in the views expressed by the church
meeting as a whole – or does it reside elsewhere? To say it resides
in Scripture sounds appealing – but we soon realise that there are
strong views about different interpretations of scripture. We may
hold such a view – and others may disagree. What can we do in that
case?

Our recent experience of an interregnum has placed on the

shoulders of the diaconate an unexpected burden and responsibility.
If we are not careful that practice may unduly influence our view
about the issue before us.

All of these considerations need to be worked out against the

background of changing opinion in the world today. The position of
women in our own society has been transformed – yet there are still
many voices raised both for the greater participation of women and
against it. We do not allow our view of scripture to be changed by
the world view that surrounds us – but if we are not able from
Scripture to address that world view both fairly and with authority,
we fail in our duty.

I have brought together for your further reading a wide variety of

papers both for and against the inclusion of women in the offices of
the church. I hope that you will find them informative.

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THE OFFICE OF DEACON IN OUR OWN

CHURCH

You may think that I am starting at the wrong end; that I should
begin with Scripture and work forward into our church practise – but
I want us to be clear what the issue is. It is about whether women
can or should be deacons within our church with its present rules
and constitution. Deacon here means a servant of the local Baptist
church. This is not meant to be an in depth study of ministry or
service in the New Testament.

In our church we expect to have a pastor (who is a specific kind of

church elder), elders and deacons. We also understand that in
other denominations you will find bishops, and deacons where the
words describe different forms of leadership in the Church.

Most of us understand what a pastor is. We are beginning to

understand what elders are. We recognise that the Pastor and
Elders are responsible for ministry and for the care of the spiritual
needs of the congregation. Deacons in our understanding as a
family of Baptist believers, are also concerned with serving – but
serving at a basically practical level. The accounting of the money,
the care of the fabric, the arrangement of hospitality and the
compliance with safety, Children Act legislation and so on are
responsibilities of the deacons.

One responsibility of deacons that is pertinent to our present

situation, however, has served to make us more cautious about the
role of these servants of the church – and that is their part in the
appointment of a new pastor. Given that such a task does not
come to them very often, when it does it raises their profile in a way
that makes folk confuse their status with that of elders. The
preliminary arrangements for pulpit supply and approaching
prospective pastoral candidates, and their suitability for
recommending to the church – such arrangements fall to the
deacons – and, at present, now that we have elders, to the elders
and deacons working together.

Other churches might appoint a subcommittee – but our practice

has been to expect the deacons to see to such things. It is pretty
clear that the church members as a whole cannot possibly engage
in the detail of such matters.

Nevertheless the general function of deacon is to serve in practical

matters. It is normally from amongst the deacons that the Church
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Secretary and Treasurer are appointed – and although those roles

are crucial to the smooth running of the church – they do not
approach the spiritual demands made of a Pastor – or for that
matter of an elder.

In the matter before us it is worth noting that Bristol Road has had
lady deacons in the past. Their function was the practical care of
ladies within the fellowship. (Those functions are now largely the
informal responsibility of other (women) in the fellowship on an ad
hoc basis.)

Traditionally deacons serve communion in a Baptist church – but

there is no reason why others (usually men at present) should not
do so. Despite what we shall say about the priesthood of all
believers below, this function has been traditionally seen as a male
function.

In answering the question before us I believe it is important that we

focus on the role of deacon in their usual role – in partnership with
elders and Pastor. We should try to recognise that the function of
ministerial selection committee is a most unusual one. At the same
time it is important to ask whether we feel that women have no
voice in the selection process.

I believe that much of the confusion about gender and deacons has
come about because we are thinking about elders, about those who
teach or administer the pastoral functions within the church. Some
of us seem to be worried that women may not be fitted for the
practical service that being a deacon in our church involves – or that
it is in some way inappropriate for women.

With that understanding of what “deacon” means in our situation we

turn to a bringing together of the Scripture passages that inform our
understanding.

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THE SCRIPTURAL EVIDENCE – A TEXTUAL

ANTHOLOGY

ACTS 6
6 In those days when the number of disciples was increasing, the
Grecian Jews among them complained against the Hebraic Jews
because their widows were being overlooked in the daily distribution
of food. 2 So the Twelve gathered all the disciples together and said,
“It would not be right for us to neglect the ministry of the word of
God in order to wait on tables. 3 Brothers, choose seven men from
among you who are known to be full of the Spirit and wisdom. We
will turn this responsibility over to them 4 and will give our attention
to prayer and the ministry of the word.”
5
This proposal pleased the whole group. They chose Stephen, a man
full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor,
Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. 6
They presented these men to the apostles, who prayed and laid
their hands on them.
7
So the word of God spread. The number of disciples in Jerusalem
increased rapidly, and a large number of priests became obedient to
the faith.
ROMANS 16 (Women in the Church at Rome)

16 I commend to you our sister Phoebe, a servanta of the church in

Cenchrea. 2 I ask you to receive her in the Lord in a way worthy of
the saints and to give her any help she may need from you, for she
has been a great help to many people, including me.
3
Greet Priscillaa and Aquila, my fellow-workers in Christ Jesus. 4
They risked their lives for me. Not only I but all the churches of the
Gentiles are grateful to them.
5
Greet also the church that meets at their house.
Greet my dear friend Epenetus, who was the first convert to Christ
in the province of Asia.
6
Greet Mary, who worked very hard for you.
7
Greet Andronicus and Junias, my relatives who have been in prison
with me. They are outstanding among the apostles, and they were
in Christ before I was.
8
Greet Ampliatus, whom I love in the Lord.
9
Greet Urbanus, our fellow-worker in Christ, and my dear friend
Stachys.
10
Greet Apelles, tested and approved in Christ.
Greet those who belong to the household of Aristobulus.

a Or deaconess
a Greek Prisca, a variant of Priscilla
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11
Greet Herodion, my relative.
Greet those in the household of Narcissus who are in the Lord.
12
Greet Tryphena and Tryphosa, those women who work hard in
the Lord.
Greet my dear friend Persis, another woman who has worked very
hard in the Lord.
13
Greet Rufus, chosen in the Lord, and his mother, who has been a
mother to me, too.
14
Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the
brothers with them.
15
Greet Philologus, Julia, Nereus and his sister, and Olympas and
all the saints with them.

PHILIPPIANS 1 (Elders and Deacons)

1 Paul and Timothy, servants of Christ Jesus,

To all the saints in Christ Jesus at Philippi, together with the
overseersa and deacons:
2
Grace and peace to you from God our Father and the Lord Jesus
Christ.

1 TIMOTHY 2 & 3 (Elders and Deacons)

2 I want men everywhere to lift up holy hands in prayer, without
8

anger or disputing.
9
I also want women to dress modestly, with decency and propriety,
not with braided hair or gold or pearls or expensive clothes, 10 but
with good deeds, appropriate for women who profess to worship
God.
11
A woman should learn in quietness and full submission. 12 I do not
permit a woman to teach or to have authority over a man; she must
be silent. 13 For Adam was formed first, then Eve. 14 And Adam was
not the one deceived; it was the woman who was deceived and
became a sinner. 15 But womena will be savedb through childbearing—
if they continue in faith, love and holiness with propriety.
3 Here is a trustworthy saying: If anyone sets his heart on being an
overseer,c he desires a noble task. 2 Now the overseer must be
above reproach, the husband of but one wife, temperate, self-
controlled, respectable, hospitable, able to teach, 3 not given to
drunkenness, not violent but gentle, not quarrelsome, not a lover of
money. 4 He must manage his own family well and see that his

a Traditionally bishops
a Greek she
b Or restored
c Traditionally bishop; also in verse 2
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children obey him with proper respect. 5 (If anyone does not know
how to manage his own family, how can he take care of God’s
church?) 6 He must not be a recent convert, or he may become
conceited and fall under the same judgment as the devil. 7 He must
also have a good reputation with outsiders, so that he will not fall
into disgrace and into the devil’s trap.
8
Deacons, likewise, are to be men worthy of respect, sincere, not
indulging in much wine, and not pursuing dishonest gain. 9 They
must keep hold of the deep truths of the faith with a clear
conscience. 10 They must first be tested; and then if there is nothing
against them, let them serve as deacons.
11
In the same way, their wives d are to be women worthy of respect,
not malicious talkers but temperate and trustworthy in everything.
12
A deacon must be the husband of but one wife and must manage
his children and his household well. 13 Those who have served well
gain an excellent standing and great assurance in their faith in
Christ Jesus.
TITUS 1 (Elders only)
1:6-8Ref — 1Ti 3:2-4
5
The reason I left you in Crete was that you might straighten out
what was left unfinished and appointa elders in every town, as I
directed you. 6 An elder must be blameless, the husband of but one
wife, a man whose children believe and are not open to the charge
of being wild and disobedient. 7 Since an overseera is entrusted with
God’s work, he must be blameless—not overbearing, not quick-
tempered, not given to drunkenness, not violent, not pursuing
dishonest gain. 8 Rather he must be hospitable, one who loves what
is good, who is self-controlled, upright, holy and disciplined. 9 He
must hold firmly to the trustworthy message as it has been taught,
so that he can encourage others by sound doctrine and refute those
who oppose it.

d Or way, deaconesses
a Or ordain
b Traditionally bishop
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OVERRIDING PRINCIPLES
As we begin to try to apply the Biblical material to the singular issue
of women in the role of deacon we need to focus for a moment on
the central teachings about:

Men and women in the Church

The responsibility for all Christians to serve the Lord
The “priesthood of all believers”
The place of women in the narratives of Gospel and Church
The impact of culture on the early church

MEN & WOMEN IN THE CHURCH

There is neither Jew nor Greek, slave nor free, male nor female, for
you are all one in Christ Jesus.
Galatians 3:28

From the Creation onwards there is an order and pattern to the

divinely ordained nature of human kind – male and female. They
are made in His image – they are responsible before Him and before
each other. In passages that address difficulties that arose within
the Christian Church, Paul has left us with a frequently debated
teaching about the respective places of men and women. The
subject is too big for us to study in depth here – but it is evident that
God designed humanity in the way He did to reflect His nature and
to describe the way in which each relates to the other and to Him.
In particular in its teachings about marriage there are principles laid
down that beautifully fit the Church and the Lord. Those principles
should not be lightly set aside in order to fit in with the prevailing
tensions and changes of 21st century life.
There is equality here – and there is diversity. Like so many
spiritual truths they must be held in tension until one day in glory
the distinctions will be done away with.

THE RESPONSIBILITY FOR ALL BELIEVERS TO SERVE THE LORD

Whatever else may be said about the issue before us – not one
individual who belongs to Christ can avoid the over-arching
responsibility to live a life of service to Him and witness to the
world. The whole spiritual community is united in this act of worship
and of witness. We may no longer sit in separate parts of the
building, or be condemned to total silence as has happened in the
past – but we are all subject to Christ, and to one another, and
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responsible for worshipping Him and proclaiming Him to the world.

The way we regard one another – and particularly men and women –
is a central part of that witness.

THE PRIESTHOOD OF ALL BELIEVERS

To him who loves us and has freed us from our sins by his blood, 6
and has made us to be a kingdom and priests to serve his God and
Father—to him be glory and power for ever and ever! Amen. REV
1v6
9
And they sang a new song:
“You are worthy to take the scroll
and to open its seals,
because you were slain,
and with your blood you purchased men for God
from every tribe and language and people and nation.
10
You have made them to be a kingdom and priests to serve our
God,
and they will reign on the earth.” REV 5,9+10 Exodus 19 v 6
9
But you are a chosen people, a royal priesthood, a holy nation, a
people belonging to God, that you may declare the praises of him
who called you out of darkness into his wonderful light. 10 Once you
were not a people, but now you are the people of God; once you had
not received mercy, but now you have received mercy. I Peter 2,9

This is a central doctrine for Protestants and for those believers who
call themselves “reformed” – for it is one of the principles that were
nailed to the church door by Luther.

Yet for all that clamour the distinction between clergy and laity
remains – and it remains not only in the established church but also
the “free” churches and the Non-conformists. We do well to give
this doctrine more than lip service. All have access to the Lord by
faith in Christ – we need no intermediary other than our Great High
Priest – but how often we have a view of the pastoral ministry, if not
the pastor himself – that suggests something different.

This doctrine cuts across not just the clergy and laity – but across
the gender gap as well.

WOMEN IN THE GOSPELS AND THE EMERGING CHURCH

Whilst it is true that Jesus chose for His closest friends twelve men –
His attitude to women warrants the most careful study. The Jewish
man might thank God “that he is not a gentile and not a woman” –
but The Son of Man made no such distinction, and among his closest
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friends were women we read about in the Gospels and feel we

know.

Paul might be accused by some as being against women – but his

closest friends and partners in the work of Christ were women too.
We feel we know Priscilla and Lydia and many others (not a few of
whom are mentioned with the famous Phoebe in Romans 16.)

THE IMPACT OF CULTURE ON THE EARLY CHURCH

The Gospel began to spread at a time of widespread slavery and at

a time when women were almost universally regarded as second
class people. It is helpful when considering Paul’s advice to the
Corinthians about women’s’ matters to understand the prevailing
culture.

It is a sound principle of interpretation that the scripture be

understood against the cultural background prevailing at the time.
When Paul writes very clearly about women remaining silent in the
Church he is addressing a time when it was customary for women to
be excluded from the teaching ministry of the synagogue – and later
the early church. They would sit together and at times gossip
amongst themselves disrupting the teaching of men by men. The
covering of heads, similarly, would have to be understood against a
cultural background in which to wear the hair loose was a mark of
pretension. All of these points are, of course, dismissed by those
who want to use Paul’s prohibitions against women speaking in
church to maintain a particular status quo.

Do you ladies remember the times when it was wrong not to wear a
hat and wrong to wear jeans or trousers – when it was unacceptable
to wear any make up at all? Of course just because these things
have changed doesn’t mean the rules were right or wrong – it
reflects the then held views of what made a Christian’s outward life
distinctive. If we were in a different culture – e.g. an Islamic state,
we would have to conform. But I digress, these matters are
pertinent to the issue but not central.

The point I want to make is that – from my recent extensive reading

– it is clear that the scriptural teaching is expounded, not to learn a
possible new direction but to support a pre-existing view of women’s
ministry. Those who read the passages quoted above in
Episcopalian or Presbyterian or Baptist traditions tend to interpret
the terms “deacon” and “elder” in a manner which reflects their
practises. Too often the scriptures are used not to inform what we
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should do but to support what we are doing. We should avoid the

peril of confusing cultural norms with standards for spiritual life.

The cultural background of the reader influences his or her

interpretation of Scripture. Some of the teachings that are held
very dear are supported by texts of small size and of difficult
interpretation. We should not be surprised that we will not find a
ready x=1 kind of solution to our enquiry – but will often have to
hold certain truths in tension to arrive at a practical application of
NT teaching to our own times and situation.

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AN HISTORICAL PERSPECTIVE
It may be helpful at this point to summarise what happened to the
role of deacon(ess) in the early church – and in the history of the
Baptist Church.

In the early years of the Church, following the Apostolic period there
was at first little evidence of the office. Of greater significance was
that of elder and, in the course of time an elder or overseer over a
number of churches in a region.

PLINY (AD 111) who writes as a secular historian refers to the

persecution of Christians and specifically mentions deaconesses.

“I therefore considered it the more necessary to examine, even with

the use of torture, two female slaves who were called deaconesses.
in order to ascertain the truth.” (Bettenson p5)

A third century document speaks of deaconesses assisting at

baptism and ministering to the needy, and a Fourth century
document sets out the appointment of women deacons to go where
male deacons could not go with propriety.

The office fell out of favour after the Council of Laodicea (343-381)
and, by 533 the Council of Orleans forbade their appointment “for
fears they might usurp the authority from Presbyters or Elders.”

The office was reintroduced under John Calvin for women “to serve
the Church in personal caring for the poor and sick”.

With the rise of the Anabaptist movement came an increase in

participation in church life by their womenfolk. “In spite of …
attempts to question the suitability of women in leadership roles…
and the tight controls on Anglican, Catholic and Puritan women, the
growing Free Church movement of the late sixteenth century…
entertained a more open view of women in ministry.” “From the
earliest years of English nonconformity, women were actively
involved in religious activity which deeply disturbed Anglican
churchmen”1

It is interesting to note that the congregation at Broadmead had

women who played an important role both within the church and in
politics! “Dorothy Hazzard was the first woman Member of the
Broadmead congregation which met in her home. That church was
1
A R Barker 1996 p.6
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also served by Sister Griffen (Cliff, take note!) and Mrs Nethway, a
Bristol brewer’s wife. The latter was instrumental in persuading the
Broadmead church to invite Thomas Ewins to be the pastor in 1651.
In June 1662 the Broadmead Church appointed one deaconess,
Widow Mary West followed by Widow Murray in 1673.2

It was not all plain sailing. In October 1685 Elizabeth Gaunt, “an
ancient matron of Baptist persuasion”, became the last woman to
be burned alive in England for treason.

There was internal objection to the part played by women at this

time. The Particular Baptist Church in Southwark allowed women
members to vote at Church Meetings, though still prohibited them
from “prayers, prophesying and giving of thanks and from all church
offices.” It was Bunyan who said that women “are not in the image
and glory of God as the men are.”

Being denied the right to speak the women of the eighteenth

century took to writing and this included Anne Steele who in 1760
published two volumes of hymns under a pseudonym. Her hymns
are still sung today – though you won’t find them in our copy of
Mission Praise.

“The missionary expansion of the nineteenth century gave great

scope to Baptist women who were largely denied responsibility in
the British churches.”3

The involvement of many single women in the CIM set a trend that
arguably has survived into the present day. The missions were
staffed and controlled almost entirely by men before the success of
the China Inland Mission.

“By 1862 large numbers of women were working in Baptist

Churches as volunteers on a part time basis with both sexes in
Sunday schools and Bible classes… and from 1864 there were full
time, paid and finally trained women religious workers in Great
Britain, firstly as Bible women and Scripture readers and then as
parish visitors, “mission ladies” and deaconesses.”4 Such
involvement was extended to include the increasingly popular
Temperance Movement.

2
Ibid. p8
3
Ibid p13
4
Ibid p15
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These brief insights serve to adjust the balance and remind us of the
double standards that exist still – in denying women public office at
home but welcoming them to serve abroad as missionaries.

History teaches us the effect of two world wars upon the place and
value set on women’s work – and this extends into the history of
women’s rights within the Baptist church in the twentieth century.

“Not only were women able to vote for Deacons in the local Baptist
Church, but increasingly they were elected as leaders and Deacons.
This may have been more due to the war removing all but the older
men… It is difficult to estimate whether the opposition to women
Deacons was simply custom or theological conviction.” <p18>

The value placed on the ministry of women is reflected in the local

Baptist colleges. “In 1919 Bristol Baptist College agreed to admit
women for training though none applied until 1937.”< p21> “By 1986
only 13 out of a total student body of 157 were women. 3 at Bristol,
2 at Spurgeon’s, 1 at Oxford, 2 at Cardiff and 5 at Manchester.”
<p23>

To put all this in perspective I suggest that you examine our Church
Roll and see how many men and how many women are engaged in
the various ministries of the church.

Of course you can argue that they may have more time – but I
doubt they would agree. Of the growth points in our local church
work how many responsibilities are given to women?

In our present circumstances we do well to see what our womenfolk

are already doing – and set that beside the idea of limiting their
service to the margins and denying them the right to be recognised
as serving the church in a manner that deserves the title servant –
and arguably deacon.

Why is work amongst children and work abroad regarded in such a

different way to preaching and oversight? It may be for real
theological reasons. It may not.

As long as the double standards obtain in the work we apportion to

our sisters, and the limitations upon their being able to serve
alongside men in the practical service areas of the diaconate we
shall confront a challenge. It may well be time to acknowledge what
is being done by them and accord them due recognition.

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AUTHORITY IN THE LOCAL CHURCH

We need to approach the issue of women in the diaconate in a
prayerful and humble manner – allowing the Scriptures to speak to
us again, and setting aside our own ideas of what we expect them
to say. We need to be clear in our minds about what already
happens in our own church, and we need to be sensitive to the fact
that the New Testament does not lay down one entirely
unambiguous pattern of church government. Paul and Luke use
the term “deacon” in a number of different ways. There is no neat
straight line of progression from the pattern in Acts 6 to the Baptist
notion of what a deacon is. Indeed that passage does not use the
term deacon at all, yet it is seen as the foundational document in
the matter of what deacons do.

The requirements for standards of spiritual and practical living for

elders and deacons are set out by Paul in his letters – but the
central core of teaching about the deacon office is contained in the
one verse in Romans 16 that refers to Phoebe, and the verses in 1
Timothy 3.

There is a great deal more teaching across the whole New

Testament about the requirements for serving the Lord in general
and about the disposition of gifts within the Church by the Holy
Spirit.

Whilst we would expect to see our church constitution referenced to

scripture that document is a working document that says where we
are at present – or where we were when it was framed. It reflects
the underpinning Trust Deed of the church that lays down the rules
by which our particular church is governed, and is a legal document
administered by the church trustees in accordance with the law of
the land especially that governing the affairs of registered charities.

Although the fellowship at Bristol Road could alter its constitution –

such a step is not to be taken lightly as it might too easily leave
unanswered questions for a subsequent generation. When we look
at the existing document that lays down the rules for the conduct of
our business meetings we sometimes wonder what was in the mind
of those who framed the wording as they did – leaving some
procedures undefined (the appointment of elders) and some
carefully explained (the appointment of a minister and the election
of deacons.) Yet for all its wrinkles this is in fact one of the
essential components in the authority that governs our affairs.

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So then – there are two written sources of authority at Bristol Road:

Scripture and the Church Constitution.

The real authority of course is our Lord Himself. He speaks to us

most clearly when the Holy Spirit applies His Word to our individual
and corporate lives. To hear Him and obey Him are essential
requirements for our life as believers. To achieve this we need to be
prayerful and diligent in our study, always on the lookout for ways of
putting His word into practice.

However there seems to be a great gulf fixed between theory and

practise – between the Word and the life, and seldom is this so
evident as when the members of the church meet to discuss
business. Why is this so?

I think one of our greatest failings is that we confuse our own

cultural values of democratic principle with the orderly running of
church business. Certain key issues are put to the fellowship for a
vote. It is a convenient way of sounding out the opinions of the
group so that we can move on majorities. This way of making
decisions is not always the best. We are well aware of the pressures
imposed by an open vote – and the outcomes of a secret ballot.
These ways of doing things are not enshrined in Scripture. They
have more to do with our political history than our faith. Those who
would not speak out in the context of worship for a variety of
reasons, speak out willingly in a church meeting. Those who would
not serve the Lord as deacons willingly get involved in votes that
can either implement or frustrate those motions that the deacons or
elders propose. Is that the way to behave?

The matter before us at present – whether to appoint women

deacons – is a difficult issue at a time when the church is without a
Pastor. For whatever else the Scriptures may say or not say about
deacons – the authority of the preaching elder/pastor is clear. It is
because he has such authority that the church in general and in our
own country in particular is presently so divided about whether
women can serve as pastors. Do not confuse that issue with the
matter of women deacons.

Christians in general and Bible-believing Christians in particular

often have very strong views about women pastors or women
elders. This often reflects their ideas about the respective roles of
men and women in the exercise of authority.

If you had a pastor at present I hope that you would be led by him in
this present debate – for it seems to me that issues of biblical
interpretation and application to the fellowship are his peculiar
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responsibility. This willingness to recognise the authority of the

elder/pastor is clear in scripture.

Our problem is compounded however, as I have already said earlier

in this document, by the fact that we expect the present deacons to
guide us in the matter of choosing a pastor. Perhaps there is
hesitancy to appoint women to that office just now because we feel
they will have too much influence? Yet, in truth, that influence will
surface almost certainly at the next members’ meeting. I
personally believe that it is better for those women of spiritual
insight and experience to be involved in the deacons’ meeting
discussions where their views can be shared with the small group
rather than leave their input to the last stages of the process.

Those who are reluctant to appoint women to a period of service in

the diaconate at Bristol Road because of doubts about women and
authority should perhaps ask themselves whether women should be
allowed to speak in church members’ meetings, or even vote? Yes,
I know, all these issues have been looked at before – and women’s
universal franchise is a matter of history not debate. I appeal
simply for consistency in interpreting the Scriptures in this matter.
I want to provoke you to re-examine the Scriptures away from
preconceived ideas.

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GETTING DOWN TO THE ISSUE BEFORE US

The Biblical teaching on women in the office of deacon is limited to
a few verses. The crux of the scriptural teaching is in Romans 16
and 1 Timothy 3.

Although the office of elder is clearly set out in the New Testament
that of Deacon is open to interpretation. Consider Paul’s words
to Timothy:
11
In the same way, their wives d are to be women worthy of respect,
not malicious talkers but temperate and trustworthy in everything.
12
A deacon must be the husband of but one wife and must manage
his children and his household well.

Please observe the marginal note against “wives” – the word is

deacon(ess). What is Paul teaching? As we might expect there are
two contrasting explanations:

One view of these verses concludes that only men are being spoken
of – and that the reference to women is simply to their wives. That
view concludes that there is not in this place any suggestion of
women deacons.

The opposing view points out that when the office of elder is
described, no mention of elders’ wives is made. Because the
reference to deacons contains such a mention, and because the
word structure is open to more than one interpretation – this
passage is evidence that women deacons are in mind.

It’s a finely balanced matter. The second passage is even more

telling;

In Romans 16, Paul speaks of Phoebe; (Notice the marginal

references.)

16 I commend to you our sister Phoebe, a servanta of the church in

Cenchrea. 2 I ask you to receive her in the Lord in a way worthy of
the saints and to give her any help she may need from you, for she
has been a great help to many people, including me.

“A servant <deacon(ess)> of the church in Cenchrea…”

d Or way, deaconesses
a Or deaconess
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That this lady is quite exceptional is obvious. Paul commends her

and her particular ministry to the fellowship at Rome. There is no
doubt here that a woman is being spoken about – but some will say
that Paul uses the word translated “servant” in the NIV to describe
general service – not the office of deacon.

Others emphasise Paul’s highlighting of her ministry (and that of

several other women in this chapter). They say that he draws
attention to the word as quite naturally translated “deacon(ess)”.
Perhaps he was referring to Phoebe as a woman deacon.

[Yet another group of interpreters see a third form of ministry which

they call “servant widows”, as if admitting the suggestion implied in
Romans 16 v2 but getting round it by creating a special women’s
ministry.]

As you can see these pivotal verses have their difficulties. We need
to balance a number of issues here if we are to move forward at all.

When you take into account the fact that our consideration of this
matter defines deacon as an entirely practical ministry – and not a
preaching or authoritative one – is Paul’s word about women not a
challenge to us to really consider the role of women in our
fellowship, and to accord them a status alongside their brethren?

Paul’s earlier words about limiting women’s speaking and leading

roles do not apply to the practical ministry that our deacons fulfil –
but they do sound a warning that such roles may get out of hand
and migrate from the deacon service to that of elder.

If our reluctance to accord them deacon status is because of our

fears that things may get out of hand – then surely the right way
forward is to allow them to serve – but be ever watchful of any
misunderstanding of their function and their authority?

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