General Assembly Overture Recommends Study of Women Deaconesses
Of the 15 overtures submitted to date for the 36th PCA General Assembly in June, perhaps the most compelling is the Philadelphia Presbytery’s overture regarding women deaconesses. Overture 9 recommends that General Assembly “erect a study committee on deaconesses” to determine whether the election of women to the office of deacon is contrary to the Book of Church Order (BCO).
This issue is one that has been debated often in recent years. “Within our presbytery and within the PCA, there are different views and perspectives on this issue,” said Greg Hobaugh, the stated clerk of the Philadelphia Presbytery. “Our goal is clarification and understanding, to determine the role of women in diaconal ministry.”
After fielding several questions about the issue of women deaconesses, the Philadelphia Presbytery formed a presbytery-level study committee in November 2007 to examine the issue.
“After two months, basically we determined that this is bigger than us,” said Hobaugh. “We know that this is an issue across the denomination, so we’d like to seek guidance from General Assembly on the best way to move forward biblically.”
The core question involves whether deacons fulfill a role of service or authority. “The issue comes down to whether you ordain and install the office of deacon,” said Hobaugh. “We have to determine ‘What does diaconal mean?’”
View the entire list of overtures submitted for General Assembly at www.pcaac.org/GeneralAssembly/ListingofOvertures.htm.
Comments
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David A. Williams
Fort Worth, Texas
You keep using the term "women deaconesses" in your article. A deaconess is a woman, therefore you don't have to put the word "women" in the phrase.
I am confused by the article. Historically in evangelical Reformed circles, deacons minister to the whole congregation, while deaconesses minister to women. Why then is this an issue?
I am confused by the article. Historically in evangelical Reformed circles, deacons minister to the whole congregation, while deaconesses minister to women. Why then is this an issue?
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Stephen Leonard
Colorado Springs, CO. and Vidalia, GA.
The RPCES had this debate at Synod level in the late 70's. By a narrow vote the issue of women deacons failed to pass. Perhaps the papers presented then could be utilized in this debate. The office of deacon is not one of authority but of service. Deacons serve under the authority of elders. When I pastored a PCA church in Seattle, we had appointed unordained deaconnesses. When we integrated them for a year with our male deacons we found that the experiment did not work for this primary reason: the male deacons became less active and vigorous in their service, and the deaconnesses became more active and tended to take over as the men withdrew. I do not believe there is a problem with deaconnesses serving in the church under the authority of the session of elders. In fact there is strong implication of the good work of godly older women serving the younger women in the church in Timothy and Titus for the good of all. I do not believe it is generally a good idea for them to be integrated into the body of male deacons because of the gender dynamic that seemingly never fails to take place. The church is served far more healthfully when there are separate boards of deaconnesses and deacons serving in the areas that fit their strengths. The ordination of deaconesses is not a problem when you understand that the entire church is under the authority of elders and not the deacons or deaconnesses of the church.
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Shelly Timbol
Saint Johns, Florida
Thank you for your insight and for implementing this experiment in your church. I am saddened to see that you think it failed because of the men shrinking back and the women taking over. Do you think that it's possible that this result could have been prevented with proper shepherding of the hearts of both the men and the women who were appointed to the position of deacon? Men and women in any joint venture will be tempted to live out sinful tendencies, isn't this the reality of sanctification? We wrestle with God, face our depravity and in surrendering we grow; in rebellion we serve ourselves? This is the case in any marriage - God knew this temptation for the man to shrink back from responsibility and the woman to take over leadership was a constant tension, and yet God did not end the union of man and wife. If we are to follow scripture we will see many examples of deaconesses. Phoebe carried the letter to the Romans for Paul and he commends her as a fellow worker in the gospel, and there are many others. Please do not consider your experiment a failure because it did not go perfectly - consider the struggle to maintain godly order part of the design for the church. In struggle we grow.
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Caroline Misarski
Wallingford, Connecticut
I think this is an important topic for the general assembly to study. Our church doesn't have deacons but has a co-ed "servant leader board" and is PCA. I would be happier if we could call them deacons. Be praying for ya!
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Richard Fisher
Hospice Chaplain, Dade City FL
Thank you, Stephen, for referencing the valuable and insightful RPCES study on deaconnesses. Your practical counsel from experience is full of wisdom.
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Grant Helms, Ruling Elder
Panama City, FL
"When we integrated them for a year with our male deacons we found that the experiment did not work for this primary reason: the male deacons became less active and vigorous in their service, and the deaconnesses became more active and tended to take over as the men withdrew."
I do not doubt the sincerity of this statement; however, it is a much bandied about excuse for not allowing women to have recognized leadership roles in the church. If the women lead, then the men will become couch potatoes. That is hackneyed, and is a slap to all men in the church universal. The underlying implication is that if given the opportunity, men will leave everything to the women because we are too lackadaisical to do it ourselves.
I do not doubt the sincerity of this statement; however, it is a much bandied about excuse for not allowing women to have recognized leadership roles in the church. If the women lead, then the men will become couch potatoes. That is hackneyed, and is a slap to all men in the church universal. The underlying implication is that if given the opportunity, men will leave everything to the women because we are too lackadaisical to do it ourselves.
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Andrew Hall
Richmond, VA
I think that the context of "women" in 1 Timothy 3 -- sandwiched entirely between verses pertaining solely to deacons -- certainly allows an opening for deaconesses. I don't really see how Paul would suddenly switch to "wives" or "their women" and then back to deacons again, without meaning that females could also be deacons.
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Thomas Harkins
Stony Point Reformed Presbyterian Church
The "office " of deaconess existed in the Reformed Presby. Chuech before it merged with the PCA back in the 1980's. 1Tim 3:11 has been interpreted by many faithful believers as describing the office. I believe the Lord lays on the hearts of men and women to serve His church. There are women in the church right now that do everything a "deaconess" would do without an official name. I don't believe the Lord would be offended if we were to establish an office for those who are filling it already.
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The Rev. Dr. Steve Woods
Hernando, MS
I surely hate to see the PCA make the same mistake that the ARPC (my denomination) has made regarding the ordination of women. I would invite you all to see my book on the subject (Ordaining Women Deacons, ISBN: 1588985857). What a "tortured exegesis" it entails to try and justify this practice in light of 1.Timothy 2:12 and 3:1-12. The plain sense of Scripture ought not be dismissed for the sake of some misplaced notions of pragmatism.
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Eve B.
Chicago
Can we please lose the "ess" in "deaconess"? Isn't it redundant to say "women deaconesses"?
If we are going to move toward having women as deacons (and I hope we do), then I hope we will lose the unnecessary suffix, which opens the door to having two classes of deacons. This (I know from experience) is worse than not having women as deacons at all.
If we are going to move toward having women as deacons (and I hope we do), then I hope we will lose the unnecessary suffix, which opens the door to having two classes of deacons. This (I know from experience) is worse than not having women as deacons at all.
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Mike McLaughlin
Albuquerque
This is an issue that is definitely due for study. I hope that the assembly will take this issue seriously and not simply as a liberal attack on the church. The presbytery that has brought this overture seems to be honestly struggling with the issue and should therefore be considered from that viewpoint and not quickly dismissed.
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Donald Winter, RE
Yorba Linda, CA
What's to study? The PCA does not ordain female deacons. Study done, report written.
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Robert Demarest Cuminale
Charlotte, NC
The PCA seems determined to repeat the mistakes of the PCUS. Have we forgoten why we left them?
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Richard Fisher TE
Hospice Chaplain Dade City FL
I am glad to see this issue being raised at GA. With so much suffering of women and families being caused by our society's infatuation with pornography we need to have godly women elevated in the church in some capacity (official or unofficial) to help protect the fairer sex when the male leadership of our churches too often protects their own kind and the Christian women suffer in silence. This is just one example calling for a biblical and prayerful consideration of women's ministry and in what capacity.
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Wilfred G. Perkins Elder emeritus
Village 7 Pres. Colorado Springs
Set up a different classification where women are appointed for specific situations. No election required. Stay out of that quagmire!
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Stephen Smallman
Philadelphia Presbytery
For the record, it should be noted that there is no question in our presbytery that the BCO prohibits women to be elected and ordained as Deacons. We are asking that to be reconsidered, but at this point those who take a different view note their difference with BCO but agree to practice in conformity to the BCO--following a long-established pattern in PCA examinations.
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Timothy Verner
Mableton ,GA
It would seem we already had a Study Committee in 1973ff. on this composed of Charles Dunahoo, Donald B. Patterson and C.Gregg Singer and probably some others who recommended adoption of the BCO of 1933 . Result was our BCO 7-2, in the spirit of F.P. Ramsay's commentary of 1898 BCO 9-7 was added this seems to be sufficient for our church and does not need a study committee or any other constitutional legislation. If sessions want to apply 9-7 and call women little d's then that is up to them. Just don't ordain them as officers. I believe this is sufficient and will maintain the peace of the church.
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Barbaara Lipscomb
Ruston.LA
I think we have Biblical authority for the role of Deaconesses in the church. Consider Romans 16:1,2 where Paul speaks of Phoebe as a servant of the church. Isn't this a diaconal role? We're not talking of having authority here, but the service factor.
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Deborah Fields
Crofton, MD
My father's a PCA deacon. I think this office is one for the fellows, no question! If the PCA chose otherwise, it might jeopardize its fraternal relations with other NAPARC churches.
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Raymond F Keller
Faith Presbyterian, Gainesville, Fl.
I am not a member at this time. I left a PCUSA church as an Elder. This was one of the reasons, ordained women.
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Barbara Sadler
West Hills Presbyterian Church
If women were approved to serve as deaconesses, what would distinguish this role from the functions of women already serving in WIC? How would the duties of a deaconesses differ from the service already provided by WIC?
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Deborah Martin
Second Presbyterian Greenville SC
Thank you Barbara
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Kathy Erickson
Cheyenne Mountain PCA Colorado Springs CO
I would agree that the functions of the women serving in WIC are parallel with the functions that "women" deacons would perform. I think it is simply a matter of terminology.
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Lydia Tisdale
Norfolk, VA
What about churches without WIC? Women still perform vital services, but often without oversight or accountability due to the lack of official structure. I wouldn't want to jeopardize an existing WIC group, but how can we address womens' roles in the church in the absence of one? Let us not perpetuate what may be fallacious and potentially wounding policies just because we fear the quagmire. This is a call for research and a clearly stated position, not an immediate change in policy.
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Don Codling
Bedford, NS
We need to be very clear on the deacon's role. There are two views in the broad church.
One is that the deacon is an elder in miniature, carrying out teaching functions (and sometimes governing functions). This is the pattern of deacons in the Episcopal churches and in Bible-denying Presbyterian churches. If women are ordained as deacons in such structures, it becomes almost impossible to resist the argument that they can also be ordained as elders.
The biblical office of deacon is assigned as a ministry of visible love & mercy. Though many scholars question the identification, the seven men set apart in Acts 6 are our normal prototype. deacons are literally, the servants of the church. That’s what the word means, servant, although it is used broadly & may be applied even to apostles in some ways. We need to keep this distinction very clear. elders are chosen from those gifted to rule & teach. The fundamental reason we do not elect women as elders is that they are forbidden to rule & teach men in the church. deacons are chosen to serve the outward needs of the church (& the community as we have resources). They feed the hungry, care for the sick, provide rides for those who need them, befriend the lonely, etc. They are also to invite & encourage others in the church to join in such ministries, which are proper expressions of Christian love.
The leadership of WIC can be identified with deacons only if you take the first & unbiblical of these two views. Their ministry is to teach & lead other women, using gifts which, if they were men, might well lead to them being chosen elders to teach & lead the whole church. Their ministry is parallel, not to the biblical deacon, but to the biblical elder; but as they clearly recognize, that does not imply they should be elders.
I believe the Bible authorizes the ordination of women as deacons. If we keep clear the distinction between the offices, that does not put us on a slippery slope towards women elders. If our church were to accept the idea that deacons are elders in miniature, I would reject the idea of ordaining women to that office, because we have no biblical warrant for it. But then our office of deacon would not be the biblical office.
Please keep the distinction clear.
One is that the deacon is an elder in miniature, carrying out teaching functions (and sometimes governing functions). This is the pattern of deacons in the Episcopal churches and in Bible-denying Presbyterian churches. If women are ordained as deacons in such structures, it becomes almost impossible to resist the argument that they can also be ordained as elders.
The biblical office of deacon is assigned as a ministry of visible love & mercy. Though many scholars question the identification, the seven men set apart in Acts 6 are our normal prototype. deacons are literally, the servants of the church. That’s what the word means, servant, although it is used broadly & may be applied even to apostles in some ways. We need to keep this distinction very clear. elders are chosen from those gifted to rule & teach. The fundamental reason we do not elect women as elders is that they are forbidden to rule & teach men in the church. deacons are chosen to serve the outward needs of the church (& the community as we have resources). They feed the hungry, care for the sick, provide rides for those who need them, befriend the lonely, etc. They are also to invite & encourage others in the church to join in such ministries, which are proper expressions of Christian love.
The leadership of WIC can be identified with deacons only if you take the first & unbiblical of these two views. Their ministry is to teach & lead other women, using gifts which, if they were men, might well lead to them being chosen elders to teach & lead the whole church. Their ministry is parallel, not to the biblical deacon, but to the biblical elder; but as they clearly recognize, that does not imply they should be elders.
I believe the Bible authorizes the ordination of women as deacons. If we keep clear the distinction between the offices, that does not put us on a slippery slope towards women elders. If our church were to accept the idea that deacons are elders in miniature, I would reject the idea of ordaining women to that office, because we have no biblical warrant for it. But then our office of deacon would not be the biblical office.
Please keep the distinction clear.
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Richard Wiman
MS Valley Presbytery
I'm concerned that this issue is being debated more because of cultural pressure to conform to a genderless society than because of biblical concerns. Our BOCO isn't unclear on this issue. The ordination of women to the office of Deacon isn't necessary for women to carry on diaconal ministry alongside their Deacon husbands or Deacons in their congregations. Lastly, it concerns me that this is only the first step down a very slippery slope toward the ordination of women to the office of Elder, both Ruling and Teaching, which so many other denominations have already taken. After all is said and done, I still can't bring myself to translate, paraphrase or interpret the biblical requirement that Elders and Deacons should be the "husband of one wife" to mean "spouse," and thus either man or woman.
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Sam Mateer
Santiago, Chile
The issue should be whether or not Scriptures allow or do not allow women deacons, not what the BCO says.
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Elizabeth Frazier
Hattiesburg, MS
What in our society is causing our denomination to consider what our Lord Most High forbids through the Scripture He gave us? Here we go again listening to the crowds rather than to God. Breaks my heart to see the PCA sliding down the slippery-slope of the loud, worldly pressures.
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Darrel E. Stilwell, Ruling Elder
Knox Reformed Presbyterian, Mechanicsville, VA
I would urge extreme care with this issue in that it could turn out to be a "Camel's nose under the tent matter".
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Sam
Missouri
It seems women served a role in biblical times in a way comparable to that of modern-day deaconesses. Christ called women then, as he does now, to serve others, not just to be onlookers within their faith communities.
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Scott Truax
Peace Presbyterian Church, Cary, NC
The Overture regarding creating a study committee to study deaconesses (Overture 9) actually is not about whether or not the Book of Church Order allows ordination of women to the office of Deacon.
Our Book of Church Order explicitly requires ordination of men only for the office of Deacon (BCO 7-2).
The proposal is to study Scripture and determine if changes should be made to the Book of Church Order to conform it with Scripture. If not, then to clarify a range of practices that have sprung up within the denomination.
For example, a few churches have developed a practice of having no ordained Deacons but replacing that office with a "commissioned" group of women who take similar vows to that of ordination and perform a similar function. This has emboldened a couple of churches to call for ordaining women to office in our denomination.
Interestingly, Overture 15 requests the same thing except does not request a commission "representative of various positions within the PCA with respect to women’s involvement in Diaconal ministry."
This is an important matter- not to devalue the office of Deacon, ordination, male leadership in the Church and women's involvement in mercy ministry.
We need to pray this will be approached and resolved biblically in process and result.
If we follow Scripture, we have nothing to fear.
Blessings.
Our Book of Church Order explicitly requires ordination of men only for the office of Deacon (BCO 7-2).
The proposal is to study Scripture and determine if changes should be made to the Book of Church Order to conform it with Scripture. If not, then to clarify a range of practices that have sprung up within the denomination.
For example, a few churches have developed a practice of having no ordained Deacons but replacing that office with a "commissioned" group of women who take similar vows to that of ordination and perform a similar function. This has emboldened a couple of churches to call for ordaining women to office in our denomination.
Interestingly, Overture 15 requests the same thing except does not request a commission "representative of various positions within the PCA with respect to women’s involvement in Diaconal ministry."
This is an important matter- not to devalue the office of Deacon, ordination, male leadership in the Church and women's involvement in mercy ministry.
We need to pray this will be approached and resolved biblically in process and result.
If we follow Scripture, we have nothing to fear.
Blessings.
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Bill
St. Louis, Missouri
Should there be a committee to determine if Romans 16:1 is inspired Scripture? The woman Phoebe is a "deacon".
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Tammy
Missouri
Why does there need to be an official office for women to serve the church? If all women were obedient to Scripture, we would be reaching out and serving eachother, whether we were "elected" or not. For example, Scripture is clear that older women should teach younger women. What more of a "call" to obedience do we need? Should we be spending this much energy defining titles for something that women should be doing anyway?
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Joel
Memphis
Never hurts to go back to the Bible to see if the BCO needs revision on any matter. This is a good and right thing to do if we truly hold to the primacy of the Scriptures. Some will say reviewing this issue is bowing to pressures of liberalism..others will say that we need to stay with the times. Both these extremes of the pendulum can be avoided and the issue reviewed in charity if the primacy of Scripture is held by all.
Semper Reformada
Semper Reformada
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George F. Ganey, III
Smyrna, GA
If men would be MEN and fulfill their God-given role of headship, this would not be a question before the PCA. Scripture is clear - the BCO is clear - the Issue is settled! Historically, when the church as maintained that distinction between the church and the world, the church has thrived. But when the church as tried to become like the world in order to reach the world, the church has declined. Let's stop trying to make Scripture tickle our ears, and let is prick our consciences!
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Bruce McDowell
Philadelphia, PA
The reason for the debate is because Scripture is not so obviously clear on this issue as some are saying in their comments above. This has nothing to do with going liberal, but being biblically faithful. Part of the question is what is the meaning of ordination for a deacon? A number of PCA churches have deaconesses that function in that role, but are just not ordained, but rather commissioned. Other women serve in the role, but with no title. It is obvious that in some roles women function better than men, especially in meeting the needs of and understanding other women. Usually this represents at least half or more of most congregations.
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Liz
Jackson, MS
I have mixed feelings about ordaining women as deacons, but I'm glad this will be given serious study. I'm interested to see the wording in the request, that a study will be done to decide whether it is "contrary to the Book of Church Order." I hope they will also look at whether it is contrary to the Word of God.
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Bud Leonard
Orlando, FL
Anyone who would state that Scripture is clear on this issue is doing so through their personal and/or cultural bias. Unfortunately, for many, their biases are held to be on equal footing with inspired Scripture. That is a huge problem within the PCA, to our detriment. We never seem to be able to focus on the intent of Scripture, and the practice of those who wrote it, without reinterpreting through the lense of personal prejudice. When one argues that doing something so radical as ordaining women to the serving office of deacon is caving into the culture, in most cases it is their own cultural bias that forms the basis for their argument against it. This move is long overdue.
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John Monroe
Park Cities Presbyterian Church, Dallas
There is a very good book which includes consideration of what the Bible teaches about women serving as Deacons, "Man and Woman in Biblical Perspective" by James B. Hurley Mr. Hurley was on the faculty of Westminster Theological Seminary when the book was published in 1981. Interestingly, he has a Ph.D. in New Testament Studies (Pauline Ethics) from Cambridge University.
I found the book very useful when Emmanuel Presbyterian Church (EPC) considered ordination of women.
The book considers the historical context of the role of women in Biblical times and then goes on to consider in great detail what the Bible says about the roles of women in the Apostolic Church, including the offices of elder and deacon.
After consideration of the ordination of women from a strictly biblical point of view, as best we could, the session decided for our Evangelical Presbyterian Church (EPC) church not to ordain women as ruling elders but to allow their ordination as deacons.
I found the book very useful when Emmanuel Presbyterian Church (EPC) considered ordination of women.
The book considers the historical context of the role of women in Biblical times and then goes on to consider in great detail what the Bible says about the roles of women in the Apostolic Church, including the offices of elder and deacon.
After consideration of the ordination of women from a strictly biblical point of view, as best we could, the session decided for our Evangelical Presbyterian Church (EPC) church not to ordain women as ruling elders but to allow their ordination as deacons.
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M. St. John
Signal Mtn, TN
Wayside PCA has set up a website to compile all info on female deacons and deaconesses in the PCA. http://www.waysidechurch.org/femdeacs/femdeacs.htm
Please send us your links, if you have any.
Please send us your links, if you have any.
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Neal Kegley
Pulaski, VA
Deacons are men as provided for in scripture. Plain and simple. NO need to alter the BCO; it is to conform to scripture. Those who feel that women should be ordained as Deacons, Ruling Elders or Teaching Elders: the PCUSA will be of better service to you. Please remember that this liberality is one of many reasons we left the PCUS and formed the PCA. Please don't take the PCA down the same horrible road the PCUS traveled for the sake of liberality.
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Bess Tyner, PE
Dillon SC
This issue is simply one of division, and should not be studied. The Scripture is plain about the question and a study group serves no purpose. Women can serve God and their fellow Christians without violation of the instructions of Scripture. It is no sleight and should not be seen as such to be unable to hold an office.
Yes, liberality is the reason for the creation of the PCA, and it seems to be following us, like a shadow. I urge all of you who support this concept to please examine your motives. Is it selfish or do you truly think that this is scriptural and beneficial to the Body of Christ?
Yes, liberality is the reason for the creation of the PCA, and it seems to be following us, like a shadow. I urge all of you who support this concept to please examine your motives. Is it selfish or do you truly think that this is scriptural and beneficial to the Body of Christ?
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Larry Edison
Sarasota, Fl