A tidal wave of thinking within our current culture promoting female leadership in business, politics and religion has had an influence in the church. In some places we see more and more women filling the role of spiritual leaders in praise teams, as prayer leaders, as adult class teachers, as ministry leaders, and even as preachers. A number of arguments are given for this change, among which is the argument that there were deaconesses in the early church. Phoebe is named as an example. "I commend to you our sister Phoebe, who is a servant [diakonon] of the church which is at Cenchrea" (Romans 16:1 NASB).

same word is used for Phoebe, there must have been an order of female deacons in Cenchrea.

A second argument put forward is that the older widows at Ephesus who were to be "put on the list" were really female deacons.

"Let a widow be put on the list only if she is not less than sixty years old, having been the wife of one man, having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work" (I Timothy 5:9-10).

A third argument put forth is that the use of a form of gune (translated "wives" or "women") in the midst of the qualifications for deacons suggests the office of deaconess. "Women [gunaikas] must likewise be dignified, not malicious gossips, but temperate, faithful in all things" (I Timothy 3:11). It is plain to see that verses 10 and 12 refer to the qualifications for deacons. The question is: "Does verse I I refer to the wives of deacons or to an order of deaconesses?"

The word diakonos is a general word used for "those who serve." In the New Testament it is used for a waiter at a meal (John 2:5), a slave (8:34-35), and a servant of a master (Matthew 22:13). Paul speaks of himself as a servant [diakonos] "of Christ" (2 Corinthians 11:23; 1 Timothy 4:6) and "of the church" (Colossians 1:24-25). Paul, like Phoebe, was "a servant of the church."

In only two passages is diakonos used in reference to a special group of men chosen according to their qualifications to serve in the church. There is no feminine form of diakonos. Hermann Beyer, in his article on diakonos in Kittle's TDNT, concludes the following:

"Early Christianity took over words which were predominantly secular in their current usage and which had not yet been given any sharply defined sense. It linked these words with offices which were fashioned in the community" (Vol. II, P. 91).

"The office of deaconess developed in the East from the time of 'Syr. Didasc.' but fell into decay in the early middle ages. It never developed in the Wesf'(Vol. II, p. 93). [this document is dated around 380 AD. DEP)

The word diakonos does not necessarily imply the work of servant leaders of the church called "deacons." It could refer to different kinds of secular service as well. It is even used in Romans 13:4 referring to civil rulers of the state.

It is a highly speculative theory to advocate that the "worthy widows" of I Timothy 5:9-10 were deaconesses. The context deals with caring for widows who had no means of livelihood. First, a widow was to be cared for by her family. Second, if she possessed certain qualifications and had no family to support her, she was to be "put on the list" [supported by the church]. Third, younger widows were to get married and be homemakers.

The qualities of those who were "worthy widows" involve acts of service, but the word diakonos is not used Further, the qualities of the worthy widows do not match those given for the women described in I Timothy : 1. Nothing in the text or context implies that they were a group of women called "deaconesses."

Wives or Female Deacons?

The question is: does the word gune in 1 Timothy 3:11 refer to "wives" or -women"? It can be translated either way. There are no distinct words to distinguish "wives" from "women " The same word is used for both, so the context determines the meaning

The context suggests that the text is referring to deacons' wives. The passage is located in the midst of the deacons' qualifications. The text seems to be identifying the kind of wife a deacon must have. The term gune refers to a "wife" in verses 2 and 12 Both an elder and a deacon are to be the husband of one "wife." Verses I I and 12 deal with domestic qualifications of deacons. Verse I I deals with his wife. Verse 12 deals with his marriage fidelity and his leadership in the home.

If verse I I refers to the qualifications for deaconesses as a distinct group of leaders in the church, like elders and deacons, it contradicts the demeanor of Christian women as outlined in the previous chapter: "Let a woman quietly receive instruction with entire submissiveness" (I Timothy 2:11).

A common sense guide to interpreting scriptures is that an unclear passage must be interpreted in light of other clear passages. No interpretation of one passage can contradict the plain teachings of another passage.

There is no textual support, no linguistic support, no historical support, and no theological support for female deacons in the church. Phoebe was a servant of Christ and of the church as was Paul. Every Christian should be a diakonos in a general sense, but a special servant leadership is placed upon those men who possess scriptural qualifications and who are "called out" by the church. L)

Gospel Advocate - January 2000 pp. 22-23