Deaconess?
Having grown up in Baptist churches that have two offices – pastor and deacon, it required some thinking on my part into the issue of deaconess. Holding on to tradition seems to be the easier way out – no need to think about it; just do it. After all, we’ve always done it this way. Hanging on to tradition seems more plausible. However, the main question is – how does it square with Scriptures?
Over time, I thought much about deaconess, as well as elders serving alongside pastors and deacons in the church. The latter is another subject matter for another day perhaps. It took awhile to work out this question about deaconess to my satisfaction and more importantly, more consistently with Scriptures and practice. So here’s my take:
I see the ministry of the deaconess essentially as an issue of function rather than an office. Once you are able to distinguish between the two, you will not be easily confused regarding ministry of women in the local church.
The function of deacon is that of ministry of humble service (διακονία) to others in the local church. The term διάκονος did not come to be an office until later in Paul’s ministry (eg, Phil 1:1; 1 Tim 3). I believe Dr Hauser is right when he said that Acts 6 is a prototype of deaconate, not the official setting up of the office of such. The early church is pretty much simple in its set up. Only as the church grew that it becomes necessary for it to have more structure in place for effective ministry.
Though there are 2 main views regarding the deaconate, I am still not persuaded that 1 Tim 3 is referring to deaconess as well as deacon. It would seemed strange that Paul would talk about the criteria for deaconate for the man, and then insert a verse for the woman, before resuming his discussion (see, 1 Tim 3:10-12). I take it then that Paul was addressing the fact that the deacon’s wife will either enhance or hinder his ministry by her speech and lack of self-control. I have encountered individuals who would have been excellent candidates for the office of deacon but for the testimony of their wives. It reflects badly on the man’s ability to lead and teach his wife, and possibly his children. IMHO, this view will be more consistent with Paul’s listing of qualifications for both Pastor and deacons in 1 Tim 3: The testimony of the wives of these men have an effect on the credibility of their husbands.
Though Paul uses the term διάκονον τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς in Rom 16:1 in reference to Phoebe, it seems like Paul was commending her as a great helper than describing her office. In the early church, women servants cared for sick believers, the poor, strangers, and those in prison. They instructed the women and children too (cf. Titus 2:3-5). This term is further clarified by Paul that Phoebe had been a great helper (προστάτις) to him. I suppose that when these women had faithfully served and later on were widowed and destitute, they were to be cared for by the church (1 Tim. 5:3-16).
I don’t there is anything wrong is ascribing the title of deaconess to women who serve other women in the local church. I believe the Pastor’s ministry is exceedingly enhanced by these faithful women as his ministry is extended further into the lives of children and women. The word προστάτις is where the English word for prosthetics derived its meaning – an extension of the limbs, artificial thought it might be.
The distinction between function and office is important in deciding types of ministry that women can participate in the local church.
