The ROLE of Deacons
&
Women as Deacon(esses)
I. Defining the Issues
A. The Authority of
Scripture.
1. First, we need to
clarify that for the Bible Fellowship Church the issue has always been (1) what
does Scripture teach and (2) are we being faithful to Scripture in our teaching
and practice.
2. Second, before making
any changes to the BFC doctrinal statement or Faith & Order the Bible Fellowship Annual Conference
commissions study committees to examine issues.
3. The Bible Fellowship
Church continues to both confess and
demonstrate that our final authority in matters of faith and practice is
the inerrant Word of God.
B. The Biblical
Relationship Between Men and Women.
1. The Bible Fellowship
Church has not changed its position and understanding of Scripture of the
issue of the relationship between men and woman.
2. We continue to hold that
men and woman are equal before God yet God has ordained a distinction of roles
between men and woman.
a. 2001 “The differences
between men and women extend into the areas of teaching and authority. Woman
may teach and have authority over children and over other women. They are not
to have authority over adult men.” (Yearbook,
p. 175)
i.
The study committee does not declare this by fiat.
ii. This is their
understanding and interpretation of Scripture’s clear teaching in 1 Timothy.
NAU 1 Timothy 2:11 A woman must quietly receive
instruction with entire submissiveness.
NAU 1 Timothy 2:12 But I do not allow a woman to teach or exercise authority over a man, but
to remain quiet.
NAU 1 Timothy 2:13 For it was Adam who was first created,
and then Eve
1) They acknowledge the
controversy of this passage (Yearbook,
p.174). But they defend their interpretation from Scripture.
2) For example, they
articulate that “I do not permit/allow” is not a matter of Paul’s preference (Yearbook, p.174).
b. 2001 “There is a
functional difference between the sexes in the human race that reflects the
voluntary functional differences within the Godhead between the Father and Son.
This difference refers primarily to an authority structure. This functional
authority is to be reflected in the customs and practices of the people of God.
It in no way indicates superiority or inferiority of essence, personhood, or
worth in the body of Christ. There are specific functions (prophecy and prayer
are mentioned) which women may assume in the worship of the local body,
provided that they conduct themselves therein with a decorum that reflects the
authority structure.” (Yearbook, p.
172)
i.
First, they are not advocating prophecy but are speaking to the issue in
1 Cor. 11:2-16.
NIV 1 Corinthians 11:4 Every man who prays or prophesies with his head covered dishonors his
head.
NIV 1 Corinthians 11:5 And every woman who prays or prophesies with her head uncovered dishonors
her head-- it is just as though her head were shaved.
ii. Second, there is a role
relationship between the Father and Son that applies to the relationship
between male and female. This clearly articulated in Scripture.
NAU 1 Corinthians 11:3 But I want you to understand that Christ is the head of every man, and the
man is the head of a woman, and God is the head of Christ.
3. If the Bible Fellowship
Church were following the trends of Evangelical Feminism or taking an
egalitarian view of woman (i.e. no distinct roles from man and woman) this
position role distinction would be the first to go.
II. The Text of Scripture.
A. Introduction.
1. In 2005, the study
committee produced a report on the issue: “Do the Scriptures allow women to
serve in the office of Deacon/Deaconess?”. This issue was assigned by Annual
Conference itself.
2. 2005 “The conclusion of
the committee is that Scripture does not explicitly say yes or no…” (Yearbook, p.172). This means there is
neither a command to make woman serve nor a prohibition against woman serving.
3. 2005 “…but that the evidence
of Phoebe in Romans 16, along with the qualifications listed in 1 Timothy 3,
implies that women did serve as deacons.” (Yearbook,
p.172).
4. 2005 “Therefore, Scripture
allows women to serve as deacons.” (Yearbook,
p. 172)
B. The Role of Deacons.
1. The Word ‘deacon’.
a. The word deacon comes
from the Greek diakonos. It just
means ‘servant’. It can refer to the office, a servant in general, or a
‘minister’ who ministers God’s Word.
b. “There is no formal
feminine title in Scripture called ‘deaconess’. Hence no office of deaconess
exists in Scripture.” (2005 Yearbook, p.172)
2. The office of Deacon
a. The office of deacon does not hold authority in the church.
i.
This is taught by the Bible.
Acts 6:1-3
NAU Acts 6:1 Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the
daily serving [diakoni,a|] of food. 2
So the twelve summoned the congregation of the disciples and said, "It is
not desirable for us to neglect the word of God in order to serve [diakonei/n] tables. 3 "Therefore,
brethren, select from among you seven men of good reputation, full of the
Spirit and of wisdom, whom we may put in charge of this task.
ii. This is affirmed by the BFC
faith and order.
“The office of deacon is presented
in Scripture as an office not of ruling but of service…His office is one of
sympathetic service to the church and to the distressed, friendless, or sick,
after the example of our Lord Jesus Christ.” (BFC F& O 204-3.1)
C. Women Serving in the
Role?
1. Does Scripture
demonstrate woman served in the role? Do they serve as Deacons or is there a
separate office of deaconess?
2. 1 Timothy 3:11
NAU 1 Timothy 3:11 Women must likewise be dignified, not malicious gossips, but
temperate, faithful in all things.
NIV 1 Timothy 3:11 In the same way, their wives are to be
women worthy of respect, not malicious talkers but temperate and trustworthy in
everything.
a. The first issue in the
passage is it talking about women or wives?
b. The second issue in the
passage is what does the word “likewise” or “in the same way” mean?
i.
The word ‘w`sau,twj; hōsautōs’
means ‘likewise’, ‘similarly’ or ‘in the same way.’
ii. The word draws a
connection of similarity between what has been said to what will be said. It
often denotes another group within a larger category.
iii. Uses illustrated:
iv. Conclusion: the word likewise
draws a connection between bishops/elders; deacons; and women. Paul’s shift to
deacon’s qualification followed by “likewise women” and then back to the
qualifications of men as deacons seems to suggest that women in some way share
in the office.
c. Third, if we take the
view that this passage only refers to
wives of the deacons and in no one
refers to them serving in the position with
their husbands we must answer the question: why
would Paul be so concerned to spell out a qualification for a deacons wife and
not for an elders wife?[1]
3. Romans 16:1
NAU Romans 16:1 I commend to you our sister Phoebe, who is a servant [dia,konon; diakonov]
of the church which is at Cenchrea;
NAU Romans 16:2 that you receive her in the Lord in a manner worthy of the saints, and
that you help her in whatever matter she may have need of you; for she herself
has also been a helper of many, and of myself as well.
NIV Romans 16:1 I commend to you our sister Phoebe, a
servant [dia,konon; diakonov] of
the church in Cenchrea.
NIV Romans 16:2 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. Phoebe is recognized as
a ‘deacon’ or ‘servant’ of the church.
b. “of the church” could
mean just someone serving in the church or it could be a more technical
description of one fulfilling the office which belongs to the church. The more
natural way to read ‘of the church’ is possessive. She is a servant or deacon
that belongs to the church or is part of the church in some official capacity.
c. If we note the context,
we see Paul commending other women for their involvement but only Phoebe is
called “a diakonov of the church”.
This distinguishes her from other women who have just helped Paul out.
NAU Romans 16:3 Greet Prisca [Priscilla] and Aquila, my fellow workers in Christ
Jesus,
NAU Romans 16:4 who for my life risked their own necks, to whom not only do I give thanks,
but also all the churches of the Gentiles;
NAU Romans 16:6 Greet Mary, who has worked hard for you.
NAU Romans 16:12 Greet Tryphaena and Tryphosa,
workers in the Lord. Greet Persis the beloved, who has worked hard in the Lord.
NAU Romans 16:15 Greet Philologus and Julia, Nereus and his sister, and
Olympas, and all the saints who are with them.
d. It would seem then that
Phoebe is recognized as bearing the office of deacon given that the Roman
church is to receive her and support her. In the context receiving her seems to
be then acknowledge her position of service.
e. Conclusion
III.
The Conclusions of the Study Committees within the BFC.
A. The Committee’s
Commitment to Scripture.
The Committee tasked
with studying the issue of women as deacons maintains and demonstrates a high
commitment to the authority of God’s Word.
B. The Committee’s
Commitment to the Biblical definitions of manhood and womanhood.
C. MAIN POINT: Scripture
allows that women can serve in the
office of deacon since there is illustration and in this role they do not hold authority over men. Scripture
does not articulate the term ‘deaconess’ for these women in service but the
term diakonos applies to them in
reference to their office.
D. The Conclusions of the
Committee.
1. The committee recommended
the changes with the following introduction:
Here, this
study committee offers suggested applications to our conclusion. It not only
seemed appropriate to do so, (“be doers of the words, not hearers only”), but
it seems to follow protocol by former study committees.
Some
introductory comments:
•
Similarities – Our recommendations for changes in the Faith & Order are
similar to those of the study committees of 1977, 2001, and 2004.
• Freedoms -
Churches in which the leadership is satisfied that the Bible permits women
deacons should be allowed to do so. The study committee wants to emphasize that
we think Annual Conference should not require the practice of using women in
the role of deacon. However, the committee encourages that the door be open to
this biblical practice.
• Cautions –
For churches beginning this practice, caution should be taken to teach
carefully the nature of the office of deacon in light of the authority passages
in Scripture.
Recommendations:
Whereas, our study of the text of Scripture and church history and, moreover, several previous studies in the BFC for the past 30 years have come to similar conclusions, we therefore recommend approval of the following changes in the Faith and Order:
2. Women as Deacons. Statements
in the BFC Faith and Order were made
so they can apply to men and women.
E. The Changes.
1. The Nature of the
Proposed Changes.
Scripture does not seem
to distinguish the service position of deacon and deaconess. There are no
separate titles. It seems clear that women served in the role without holding authority over men.
2. The Practice of the Church.
a. Our Church.
Our church has maintained
a distinct board of Deaconess. This has allowed women to serve in a ministering
role without violating Scriptures teaching that women are not to teach and hold
authority over men. Our by-laws cite 1 Timothy 3:11 as support for this office.
b. Other Bible Fellowship
Churches.
Many other Bible
Fellowship Churches do not have any women serving as ‘deaconesses’ within the
church.
IV. The CONCERNS: What it
means/What it does not mean.
A. What it does not mean:
1. IT DOES NOT MEAN: We are on a path to
liberalism.
2. IT DOES NOT MEAN: We are on a path towards
an egalitarian view of women.
3. IT DOES NOT MEAN: The BFC is one step
closer to having women serve as pastors.
4. IT DOES NOT MEAN: We are backing away from
the teaching of Scripture.
5. The documentation in the above handout as well as
the Study Committee Reports particularly those in 1977, 2001, 2004, and 2005
make it entirely clear that there is not a liberal agenda but a genuine
safeguarding of what the Scriptures teach.
B. What it means:
1. There is now articulated support from the BFC for
what has always been practiced at Pocono Mountain BFC, namely women can serve
in a recognized position of help ministry.
2. The difference is that now that can serve on the deacon board. The
distinctions that have always been safeguarded at PMBFC (namely woman not
holding authority over men) are continued
to be safeguarded by the BFC at large because
there continues to be the same commitment to Scripture.
3. While woman can now function on the Deacon Board,
according to the expressed articulation of the study woman in the ‘deacon’ role
function pragmatically in a manner similar to the historic practice at PMBFC.
4. In the past, we at PMBFC
did not have a problem with women deaconesses as supported in our by-laws by
citing 1 Timothy 3:11. It would seem unwise and imprudent to dismiss the BFC’s
recent changes as being less faithful to Scripture.
a. Historically our
deaconesses have functioned in service only not leadership.
b. This is all that the BFC
is arguing at the same time they are pointing to Scripture and seeking to
articulate there is no term ‘deaconess’ in Scripture and there is not enough
warrant from Scripture to distinguish two offices of deacon and deaconess.
5. We should therefore
welcome adopting the nomenclature ‘deacon’ to refer to both the men and women
who serve in the office of the church for service.