Are Deaconesses Biblical?
WHAT IS A DEACON?
The word “deacon" we use as a leadership position in many of our churches today is translated from the greek word, diakonos. The word diakonos can be literally translated "serving, attending to, or waiting tables." Therefore, to be a deacon is to be a servant, an attendant, a minister, or a helper. While all believers are intended to be ministers or servants and in some sense deacon, there is also a deacon office mentioned in 1 Timothy 3 and Titus 1 as one of two church leadership offices (the other being the elder) in the church. In other words, while all Christians should in some sense be deaconing (serving others) there are also those who serve in the particular biblical office of deacon (a servant leader).
So to clarify, while every believer should in their local church serve one another for the building up of the church (Eph. 4:12), there is a specific deacon office, designed to minister to the church. While this is a leadership office within the local church, it's not a leadership office that leads the congregation by preaching, leading the gather of the saints, making directional decisions, or vision casting but rather it's an office of leadership that leads by serving people and ministering to needs within the body all to promote unity within the church (Acts 6:1-6).
In Acts chapter 6 you have what is most likely the first mention of the deacon office within the church:
"Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.” And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. These they set before the apostles, and they prayed and laid their hands on them." - Acts 6:1-6
In many churches, especially within the Southern Baptist tribe I find myself in, there is a Senior Pastor and a "board of deacons," and whether or not they refer to themselves as a "board," they tend to operate as the main leadership of the church. In some cases, they will step in if they believe the pastor is leading the church to a place they don't like. However, the office of the deacon is not an official board of directional leadership but rather the group of people designated to be unifying models of servanthood while they spiritually serve the local church's physical needs.
FOUR BIBLICAL REASONS I BELIEVE WOMEN CAN BE DEACONS
"Deacons likewise (see #3 below) must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, but holding to the mystery of the faith with a clear conscience. These men must also first be tested; then let them serve as deacons if they are beyond reproach. Women (see #1 below) must likewise be dignified, not malicious gossips, but temperate, faithful in all things. Deacons must be husbands of only one wife, and good managers of their children and their own households. For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus." - 1 Timothy 3:8-13
1. Wives or Women?
My first point in my support for female deacons is the word typically rendered “wives” in 1 Timothy 3:11 as a possible mistranslation. The word translated specifically referring to “wives” in many Bible versions may also be translated more generally, “women.” In fact, the word refers to non-married women in many other cases throughout the Bible. What about the relationship of the word “their” before wives denoting a relationship from the woman to the man? It seems that in many early manuscripts the word “their” (attributing the women mentioned in verse 11 in relationship to the above male deacons in verse 8) is non-existent.
2. Qualifications.
The second point in my support for female deacons found within 1 Timothy is found at the beginning of the chapter in the charge to the elders. There is one huge difference in this passage when it comes to the qualification sections of elders and deacons (other than elder’s necessary qualification of being “able to teach”). If the word should be rendered "wife" and there is qualifications for the wife of the deacon, why are there no qualifications listed for the wives of elders in this passage? Are elders wives not held to the same standard as a deacon’s wife? If elders are the pastor-teachers of the body and lead the congregation, why would their wives not be held to equal or higher standards? This poses a problem for those who take this interpretation. I believe, however, the reason there are seemingly "no qualifications for the wives of elders" in this particular passage isn’t because there are no expectations or required character qualities for wives, but rather because this passage simply is not delving into qualifications for the spouses of either office, but rather giving the qualifications those who take the office itself. Therefore, I take this passage to give the qualifications for male elders, male deacons, and female deacons.
3. Transitioning Phrases.
The third point in my support for female deacons is the word “likewise” at the beginning of verse 8 and verse 11 in 1 Timothy. This phrase, literally, “in like manner,” is the turning point from male elders to male deacons in verse 8. The same phrase “in like manner” is used when turning to women in verse 11. Why repeat the transitioning phrase if it’s only referencing the wife of the deacon already transitioned to above? In my opinion, it’s transitioning again and referencing women.
4. The Phoebe Factor.
The fourth point in my support for female deacons is the case of Phoebe in Romans 16:1-2. While the word for deacon, “diakonos,” is the term used for the diaconal office, it can be and is used throughout the New Testament for the act of serving and ministering in the church. In my opinion, there is not conclusive evidence to the question of whether or not Phoebe served as an official deacon. Therefore, I have no answer to the question of whether or not she was a deacon in Cenchrea. However, it must be noted that Paul not only trusted Phoebe with the letter to the Romans but requested they receive her in a worthy way as she has been the benefactor, or patroness (woman set over others), of many including Paul himself. (16:2)
WHEN THERE SHOULD NOT BE DEACONESSES
I must say while there are many Baptist churches who are faithfully pastor or elder led, many have become led by a board of deacons. This could be 1) possibly because of men stepping up to help the leadership in hard times, or 2) simply due to the lack of role articulation. In my opinion, if I were to advocate for ordaining female deacons in a particular church, I would ONLY do so if the local body’s deacon serving office was distinguished from that of the elder’s teaching office. If the two were not clearly separate in the specific local church I would personally not advocate nor permit the ordination of a female deacon lest she be serving in a pastor-teaching role not Biblically permitted. Once again, if there is a governing deacon board, or if the deacons exercise the authority designated for the elders of the church, then a woman should not be permitted to become a deacon, because they are not to be elders officially or operationally.
In conclusion, I believe that if a church is truly and undoubtedly pastor (elder/overseer) led, women may serve in the deacon office and should be considered for such a position in a person by person case like that of male deacons. I believe if given the opportunity to serve as a deaconess, women will greatly benefit the local church's flourishing with both their unique perspective and God-given abilities.
That being said, I stand indebted to wise men who greatly disagree with my answer on this subject. I only pray that I may preach and teach on controversial issues both with a contrite heart and convicted spirit under the supreme authority of the inerrant and infallible, sufficient Word of God.
Trent Roseman is the Next Generation Pastor at First Baptist Church Tampa, FL. He graduated from Southwest Baptist University with his Bachelors of Arts in Biblical Studies and is currently an MDiv student at The Southern Baptist Theological Seminary. He and his wife, Jessica Roseman, just welcomed their firstborn son, Judah David, into the world. Trent enjoys to read, write, drink coffee, kayak, listen to podcasts, and spend time with his wife and son. Follow Trent on Twitter: @trentroseman