Blake White
The Biblical and Historical Case for Female Deacons
Due to today’s cultural climate, gender is very controversial in conservative Christian circles. All agree that we live in a feministic culture, but this discussion is not an issue of adapting to culture but being faithful to the New Testament (NT). We don’t want to be more “conservative” than Scripture is regarding gender. There are good and Godly scholars on both sides of the female deacon issue so we need to proceed with love and humility. This paper comes from a “soft Complementarian” position.[1]
Philippians 1:1 says, “Paul and Timothy, servants of Christ Jesus, To all God’s holy people in Christ Jesus at Philippi, together with the overseers and deacons” (NIV). Here, all agree that Paul refers to the office of overseer and deacon. Since this paper deals only deals with female deacons, I won’t take the time to articulate the Bible’s teaching on elders. I will just state that the NT teaches that churches should be led by a plurality of male elders. The office of overseer is the same as that of elder and pastor. They have the spiritual authority, under Christ, to manage God’s household. Deacons serve under the authority of elders. As Reformed theologian John Frame writes, “Now although women should not be elected to the office of elder, I believe there is a biblical argument for women deacons. The diaconate, as understood in the Reformed community, is a serving office, rather than a ruling-teaching office. Historically, the diaconate has focused on the ministry of mercy, and women in the New Testament were prominent in that ministry.”[2]
The word “deacon” is used 21 times by Paul. In Paul, this noun is never used of Christians in general, but often used of himself, the apostles (or perhaps co-workers), to the office/role/position of deacon (Phil 1:1, 1 Tim 3:8, 12, Rom 16:1).
Biblical Evidence:
There are two main passages dealing with female deacons. Both are debated, but as I hope to show, are actually quite clear. The first passage is Romans 16:1-2, which says, “I commend to you our sister Phoebe, a deacon [diakonos] of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help (parastete) she may need from you, for she has been the benefactor of many people, including me. Greet Priscilla and Aquila, my co-workers in Christ Jesus” (NIV). Here is a list of other translations who translate the verse similarly:
· NRS Romans 16:1 - I commend to you our sister Phoebe, a deacon of the church at Cenchreae,
· YLT Romans 16:1 - And I commend you to Phebe our sister -- being a ministrant of the assembly that is in Cenchrea –
· RSV Romans 16:1 - I commend to you our sister Phoebe, a deaconess of the church at Cenchreae,
· NJB Romans 16:1 - I commend to you our sister Phoebe, a deaconess of the church at Cenchreae;
· NLT Romans 16:1 - I commend to you our sister Phoebe, who is a deacon in the church in Cenchrea.
· NEBRomans 16:1 - “a fellow-Christian who holds office in the congregation at Cencreae”
There are five main reasons to take this verse to mean that Phoebe was a deacon:
1. Paul names her office to strengthen her commendation.
2. The phase “of the church in Cenchreae” points to the fact that she held an office there.
3. Paul never uses the noun diakanos to refer to the service of Christians in general. In Philippians 1:1, 1 Timothy 3:8, and 1 Timothy 3:12, he uses it to refer to the office of deacon.[3]
4. The wording Paul uses points to an office. Literally, it reads, “I commend to you Phoebe, our sister, being (ousan) [or ‘who is’] a deacon of the church in Cenchrae.” As Dunn points out below, “deacon” plus the present active participle of eimi points to a recognized office.
5. In verse two, Paul describes “deacon work.” She was a benefactor to Paul and many others.
It is also important to note that every major commentator on the book of Romans agrees that Phoebe was a deacon. Let’s let them speak for themselves:
F.F. Bruce writes, “She was a diakanos, ‘a fellow-Christian who holds office in the congregation at Cencreae’ (NEB); in a church context the word should be rendered ‘deacon’, whether masculine or feminine. That the duties of a deacon could be performed by either men or women is suggested by 1 Timothy 3:11, where ‘the women’ are to be understood as ‘deacons’ (like the men of verses 3-10).”[4]
Douglas Moo writes, “Phoebe is mentioned nowhere else in the NT, but it is clear from what Paul says about here that she was a prominent member of the church at Cenchreae, that she was actively involved in ministry, and that she was planning a trip to Rome. . . . The qualification of diakonos by ‘of the church’ suggests, rather, that Phoebe held at Cenchreae the ‘office’ of ‘deacon’ as Paul describes it in 1 Tim. 3:8-12 (cf. Phil 1:1).”[5]
James Dunn writes, deacon “could be understood simply in terms of a regular pattern of service undertaken by Phoebe on behalf of her local church. . . . but this would probably have been expressed by use of [diakanoeo] (cf. 15:25) or [diakonia] (cf. 1 Cor 16:15).” . . . Deacon “together with ousa points more to a recognized ministry (‘minister – Maillot) or position of responsibility within the congregation.”[6]
N.T. Wright writes, “Attempts to make [diakanos] mean something else fail: to call here a ‘servant of the church,’ with the [old] NIV, does indeed offer a valid translation of the word, but it merely pushes the problem on a stage, since that would either mean that Phoebe was a paid employee of the church (to do what?) or that there was an order of ministry, otherwise unknown, called ‘servants.’ ‘Minister’ (REB) is imprecise, because that word is used for several pastoral offices in today’s church; ‘deaconess’ (RSV, JB, NJB) is inaccurate, because it implies that Phoebe belonged to a specific order, of female church workers quite different from ‘deacons,’ which would not be invented for another three hundred years. She was in a position of leadership, and Paul respected her as such and expected the Roman church to do so as well.”[7]
Charles Cranfield writes, “It is perhaps just conceivable that the word [diakanos] should be understood here as a quite general reference to her service of the congregation; but it is very much more natural, particularly in view of the way in which Paul formulates his thought . . . to understand it as referring to a definite office. We regard it as virtually certain that Phoebe is being described as ‘a (or possibly ‘the’) deacon’ of the church in question, and that this occurrence of [diakanos] is to be classified with its occurrences in Phil I.I and I Tim 3.8 and 12.”[8]
Tom Schreiner writes, “The term also designates an office (cf. Phil. 1:1, 1 Tim 3:8, 12; see also Ign. Eph. 2.1; Magn. 6.1). Is Paul commending Phoebe because she held the office of deacon, or because she served in variety of unofficial ways in the church in Cenchreae? It is impossible to be sure, but for several reasons it is likely that she held the office of deacon. First, 1 Tim. 3:11 probably identifies women as deacons. . . . Second, the designation ‘deacon of the church in Cenchreae’ suggests that Phoebe served in this special capacity, for this is the only occasion in which the term diakonos is linked with a particular local church. Third, the use of the masculine noun diakonos also suggests that the office is intended. Of course, we need to beware of reading into the early church offices the full-fledged development that was realized later. But women deacons were probably appointed early, especially because other women needed assistance from those of their own sex in visitation, baptism, and other matters.”[9]
Tim Keller summarizes Robert Strimple’s argument: “When Paul refers to Phoebe as (literally) “being (ousan-feminine accusative present participle) ... diakonon” he is using a participial phrase that is consistently used to identify a person’s performance of office in the New Testament. Examples of this usage are found in John 11:49 ("Caiaphas, being high priest that year”), Acts 18:12 ("Gallio, being the proconsul of Achaia ... "), and Acts 24:10 (“Felix, being a judge to this nation ... "). The case for reading Phoebe’s description as one of office is a strong one. Indeed, Calvin says that Paul is commending Phoebe “first on account of her office” to aid her as she discharges her ministry in Rome. “[10]
Early evidence suggests that deacons were primarily charged with visiting the sick, helping the poor and perhaps financial oversight.[11] Phoebe would have no doubt excelled in hospitality since she lived in a port city.
The word “benefactor” (prostatis) in Romans 16:2 only occurs here in the NT and either means helper or one who directs or presides over.[12] In secular Greek it can mean helper. The cognate verb form is proistemi (put before, set over, rule) and can help determine the meaning. The noun only occurs once, but its verb form has the following usages:
· ESV Romans 12:8 - the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads [proistamenos], with zeal; the one who does acts of mercy, with cheerfulness.
· ESV 1 Thessalonians 5:12 - We ask you, brothers, to respect those who labor among you and are over you [proistamenous]] in the Lord and admonish you,
· ESV 1 Timothy 3:4 - He must manage [proistamenon] his own household well, with all dignity keeping his children submissive, (cf. 3:5, 12)
· ESV 1 Timothy 5:17 - Let the elders who rule [proestotes] well be considered worthy of double honor, especially those who labor in preaching and teaching.
This usage has caused some scholars to conclude that Phoebe was a “leader” of many people. Young’s Literal Translations takes this view: “that ye may receive her in the Lord, as doth become saints, and may assist her in whatever matter she may have need of you -- for she also became a leader of many, and of myself.” I tend to think that benefactor is correct. It probably means she was “of practical help” fulfilling her role as a deacon, though I could be wrong.
1 Timothy 3.11
First Timothy 3:11 reads, “In the same way, the women (gunaikas) are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything.” The main question here is, “Should gunaikas be translated wives or women?” I want to make the case for women, but it is vital to point out, as Tim Keller does, that “either way, the text is teaching that women can and should do diaconal work alongside the deacons and in a way recognized by the congregation (after all, they are screened and selected). These may have been female individuals selected to do diaconal work with the deacons or wives appointed to do it together with them. But either way they were doing it.”[13]
There are three primary reasons for seeing this verse as referring to female deacons. First, the most natural reading is “women.” If Paul meant deacon wives, he could have made this very clear (with diakonon or auton). The ESV and NKJV inexcusably add “their” to the Greek text.[14] Unless context makes it clear that Paul is talking about wives, the word gunaikas should be translated “women” (so NIV, NRS, YLT, NAS). For example:
· 1 Cor 5.1 - wife (gunaika) of the father
· Eph 5.22 - wives (gunaikas), submit to your husbands.
· Col 3:19 - husbands, love your wives (gunaikas).
The context makes it very clear that Paul means wife in these verse. Here are some of the other usages in 1 Timothy:
· 1 Tim 2:9 – “I also want the women to dress modestly”
· 1 Tim 2:10 – “but with good deeds, appropriate for women who profess to worship God.”
· 1 Tim 2:11 – “A woman should learn in quietness and full submission”
· 1 Tim 2:12 – “I do not permit a woman to teach or to assume authority over a man”
· 1 Tim 2:14 – “And Adam was not the one deceived; it was the woman who was deceived and became a sinner.”
By simply using “women” without qualification, he is referring to women in general, not the wives of deacons.[15]
Second, the structure of the verse suggests that Paul is thinking of three categories: male overseers, male deacons, and female deacons. Notice that Paul introduces the women here in the same way he introduced the men in 1 Tim 3.8 with “in the same way” (hosaoutos). Paul lays out the qualifications for male elders in 3:1-7. In 3:8 he says “in the same way” there are similar qualifications for male deacons. In 3:11, he says “in the same way” and says the same qualifications for men who are deacons also apply to women deacons as well. Verses 8-10 are about male and female deacons. Verse 11 lists a couple more for female, while verses 12-13 list additional requirements for male deacons. The verb “are to be” or “must be” (ESV) (dei) in 3:2, 3:8, 3:11 shows there are three categories:[16]
3:1-7 - Male Overseer Is To Be
3:8-10 - In the same way Male Deacons Are to Be
3:11 - In the same way Female Deacons Are to Be
Third, if Paul were referring to the wives of deacons, why did he not include qualifications for the wives of elders? As Mark Driscoll writes, “It would be absurd to believe male deacons are held to a higher standard than male elders, who hold the highest position of authority in the church. Therefore, the verse cannot logically be accepted as an additional requirement for the wives of male deacons.”[17]
Paul does not mention women under elders because elders are to be male only. This is not the case with the office of deacon.[18] The qualifications of 3:12 are very similar to those required of deacons. Deacons organize other servants. They, under the leadership of the elders, give themselves to practical service to the needs of the congregation (Acts 6), not teaching (1 Tim 3:2) and not managing the church (1 Tim 3:5). Elders lead and teach; deacons serve.
Eduard Schweizer writes, “As in the case of bishop nothing is said about his wife, v. 11 is more probably to be related to female deacons (there is as yet no feminine form of [diakanos]) than to deacons’ wives. That is supported by Rom. 16.1 and Herm. Vis. II 4.3.”[19]
It is sort of funny to me how some of those who are so critical of female deacons have youth ministers, ministers of education, nursery assistants, or ministers of music. Where in the Bible do you find such offices? And what about licensing and ordination? As Driscoll notes, “Every church does have women in positions of leadership, even if their roles are restricted to administration, women’s ministries, and children’s ministries. Unless a church calls such women by the biblical title of deacon and hold them accountable to the biblical qualifications for their leadership, they are forced to invent titles like director and such. This is problematic because it has no biblical precedent. Therefore, a church should have only male elders who are the senior leadership in the church but who are free to appoint both male and female deacons as assistant leaders as needed. Indeed, some churches will disagree with us, and our only response would be a loving request that they reconsider the Scriptures on this point.”[20]
Historical Evidence:
Pliny the Younger (112!! – a decade after John’s death) Governor of Bithynia: “Accordingly, I judged it all the more necessary to find out what the truth was by torturing two female slaves who were called ‘deacons’.”[21]
St. Clement of Alexandria (150-215): “The apostles, giving themselves without respite to the work of evangelism as befitted their ministry, took with them women, not as wives but as sisters, so that they might serve as their sundiakanous, serving women living at home: by their agency the teaching of the Lord reached the women’s quarters without arousing suspicion. We are also aware of all the things Paul prescribed on the subject of women deacons in one of the two letters to Timothy.”[22]-
Origen (185-254): “The text [1 Timothy 3:11] teaches with the authority of the Apostle that even women are instituted deacons in the Church. This was the function that was exercised in the community of Cenchreae by Phoebe. . . . This pious Phoebe, while offering help and service to all, deserved to assist and serve the Apostle himself. And thus this text teaches at the same time two things: that there are, as I have said, women deacons in the Church, and that women, who have given assistance to so many people and who by their good works deserve to be praised by the Apostle, ought to be accepted in the diaconate”[23]
The Ecclesiastical Canons of the Apostles (250): “She must be a good deacon, reliable, reporting whatever is needed to the priests, not given to wince, not greedy for money, so that she can stay awake during her ministry at night, or if someone asks her to do other good works”[24]
The Didascalia of the Apostles (250): “The deacon stands next to you like Christ and you should love him. The woman deacon should be honored by you as the Holy Spirit. . . . You need the ministry of women deacons for many reasons. The fact is that women deacons are necessary for those houses of pagans where Christian women are also living. Women deacons can go there and visit those who are ill, serve them in all their needs and, again, to bath those who are beginning to recover from their illness. . . . It is the women [deacons] who should focus on ministry to other women, and the male deacons on ministry to men.”[25]
Council of Nicaea 1 (325): “In this way one must also deal with the deaconesses [diakonisson] or with anyone established in an ecclesiastical office. We mention the deaconesses [diakonisson] who are established in this position, because they posses no ordination, so that they are to be reckoned among the laity in every respect.”[26]
Basil of Caesarea (329-79) speaks of the woman deacon [he diakanos].
John Chrysostom: “’The women likewise.’ Paul meant the deacons. There are some who think he was talking about women in general. No, that is not the case. It would have made no sense to have inserted here something about women in general. He was referring to those having the dignity of the diaconate [tes diakonias].” . . . “Let deacons be the husband of one wife. This is also appropriately said of women deacons [gunaikon diakonon], for this is necessary, useful, and proper to the highest degree in church.[27]
Gregory of Nyssa: “There was a woman in charge of the choir of virgins. She was in the order of the diaconate.”[28]
The Apostolic Constitutions (380): “Let also the woman deacon [he diakonos] be honored by you in the place of the Holy Spirit.”[29]
Pelagius: “We may conclude that he speaks of those women who are still called ‘deaconesses’ in the East.”[30]
The Council of Chalcedon (451): “A woman shall not be ordained a deaconess [diakonissan] under forty years of age.[31]
The Council of Trullo (692): “For our Lord Jesus Christ was baptized and began to teach when he was thirty. In like manner let no deacon be ordained before he is twenty-five, nor a deaconess [diakonissa] before she is forty.”[32] There was decline of women deacons for various reasons. Consider Theodore Balsamon’s reasoning (1105-95): “Formerly there were recognized orders of deaconesses, and they too had their place in the sanctuary. But the impurity of their menstrual periods dictated their separation from the divine and holy sanctuary.”[33]
John Calvin: On Rom 16:1 – “He first commends to them Phoebe, to whom he gave this Epistle to be brought to them; and, in the first place, he commends her on account of her office, for the performed a most honourable and most holy function in the Church.”[34]
Thomas Helwys (1575-1616) who penned the first Baptist confession of faith: “Deacons, Men and Women who by their office releave the necessities off the poore and impotent brethre concerning their bodies, Acts 6.1-4.”[35]
J.R. Graves: “No good reason why saintly women should not fill the office of deaconess to-day in most churches. In fact, they often perform the duties of the office without the name.”[36]
B.H. Carroll’s FBC Waco had 6 deaconesses in 1877.[37]
Ed Clowney writes, “Women are not called to rule in the family or in the family of God. But Paul does make provision for women in the office of deacon, and recognizes Pheobe as active in that office. . . . The church today must recognize its Phoebes and see that their ministries are carried forward.”[38]
John Piper: “It appears then that the role of deacon is of such a nature that nothing stands in the way of women’s full participation in it.”[39]
Mark Dever: “That deacons are commanded to be the ‘husband of one wife’ does not preclude the service of women in diaconal positions. The example of Phoebe in Romans 16:1, the use of ‘deacon’ words elsewhere of women in the Scriptures, and to a lesser degree, the long history of deaconesses in Baptist churches, has led our own church happily to embrace the ministry of women serving us as deacons.”[40]
Mark Dever: “Women clearly served diaconally in the New Testament.”[41]
Other more Reformed leaders who advocate female deacons are Tim Keller, James Montgomery Boice, Charles Hodge, Robert Strimple, Ed Clowney, B.B. Warfield, John MacArthur, and John Calvin.[42]
Other Women of note in the Scriptures:
Romans 16:3-5 – “Greet Priscilla and Aquila, my co-workers in Christ Jesus. 4 They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. Greet also the church that meets at their house. Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia.”
Romans 16:7 – “Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles (episemoi[43] en tois apostolois), and they were in Christ before I was.” This is yet another controversial verse. Early Greek translations (e.g. Vulgate) have “among the apostles.” John Chrysostom wrote, “Oh how great is the devotion of this woman [Junia] that she should be even counted worthy of the appellation of apostle!”[44] Here are some other translations handle this one:
· CSB Romans 16:7 - Greet Andronicus and Junia, my fellow countrymen and fellow prisoners. They are outstanding among the apostles, and they were also in Christ before me.
· NLT Romans 16:7 - Greet Andronicus and Junia, my fellow Jews, who were in prison with me. They are highly respected among the apostles and became followers of Christ before I did.
· NRS Romans 16:7 - Greet Andronicus and Junia, my relatives who were in prison with me; they are prominent among the apostles, and they were in Christ before I was.
· YLT Romans 16:7 - salute Andronicus and Junias, my kindred, and my fellow-captives, who are of note among the apostles, who also have been in Christ before me.
· NAS Romans 16:7 - Greet Andronicus and Junias, my kinsmen, and my fellow prisoners, who are outstanding among the apostles, who also were in Christ before me.
· ESV Romans 16:7 - Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to the apostles, and they were in Christ before me.
· KJV Romans 16:7 - Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
Some have tried to say that Junia was a man, but this has been shown to be a stretch as there is no example in Greek lit of this name.[45] So was there a female apostle? Yes, but I think Paul uses the word apostle here in a non technical sense to refer simply to messengers or representatives as he does in 2 Cor 8:23 and Phil 2:25, but I could be wrong.[46]
Titus 2:3-5 – “Likewise, teach the older women (presbytidas) to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can urge the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.”
Acts 9:36-39 – “In Joppa there was a disciple named Tabitha (in Greek her name is Dorcas); she was always doing good and helping the poor. About that time she became sick and died, and her body was washed and placed in an upstairs room. Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, “Please come at once!” Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them.”
Acts 18:26 – “He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately.”
1 Corinthians 11:5 – “But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved.”
Philippians 4:2-3 – “I plead with Euodia and I plead with Syntyche to be of the same mind in the Lord. Yes, and I ask you, my true companion, help these women since they have contended at my side in the cause of the gospel, along with Clement and the rest of my co-workers, whose names are in the book of life.”
Colossians 4:15 – “Give my greetings to the brothers and sisters at Laodicea, and to Nympha and the church in her house.”
1 Timothy 5:3-16 – “Give proper recognition to those widows who are really in need. But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God. The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help. But the widow who lives for pleasure is dead even while she lives. Give the people these instructions, so that no one may be open to blame. Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever. No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband, and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the Lord’s people, helping those in trouble and devoting herself to all kinds of good deeds. As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry. Thus they bring judgment on themselves, because they have broken their first pledge. Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also busybodies who talk nonsense, saying things they ought not to. So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander. Some have in fact already turned away to follow Satan. If any woman who is a believer has widows in her care, she should continue to help them and not let the church be burdened with them, so that the church can help those widows who are really in need.”
[1] I say soft, because I personally don’t think Scripture is as clear on this matter as some do. I also do not think this is a “gospel issue.”
[2] John Frame, The Doctrine of the Christian Life (Phillipsburg, NJ: P&R, 2010), 640.
[3] He uses the noun to refer to Jesus, himself, his co-workers, the governing authorities, and to the office of deacon.
[4] F.F. Bruce, Romans, TNTC (Grand Rapids: Eerdmans, 2003), 252.
[5] Douglas Moo, The Epistle to the Romans, NICNT (Grand Rapids: Eerdmans, 1996), 913, 914.
[6] James D.G. Dunn, Romans 9-16, WBC (Dallas: Word, 1988), 867. So John Hammett notes that Diakanos can be used in a general sense, but in no other place does the word refer to a diakanos of a specific church in Biblical Foundations for Baptist Churches, (Grand Rapids: Kregal, 2005), 201.
[7] N.T. Wright, Romans, NIB (Nashville: Abingdon Press, 2002), 761-62.
[8] C.E.B. Cranfield, The Epistle to the Romans, Vo. 2, ICC (Edinburgh: T&T Clark, 1979), 781.
[9] Thomas R. Schreiner, Romans, BECNT (Grand Rapids: Baker Academic, 1988), 787.
[10] Tim Keller, “The Case for Commissioning (Not Ordaining) Deaconesses,” http://byfaithonline.com/page/in-the-church/the-case-for-commissioning-not-ordaining-deaconesses Accessed 8/31/11.
[11] Moo, Romans, 914.
[12] Moo, Romans, 916; Cf. also Dunn, Romans 9-16, 888-89.
[13] Keller, “The Commissioning (Not Ordaining) of Deaconesses.”
[14] John S. Hammett notes, “If the writer meant to refer to wives, he would have added the pronoun their but it is missing,” Biblical Foundations for Baptist Churches, 199.
[15] Thomas R. Schreiner, “The Ministries of Women in the Context of Male Leadership,” in Recovering Biblical Manhood and Womanhood (Wheaton, IL: Crossway Books, 1991), 214.
[16] Everett Ferguson, The Church of Christ (Grand Rapids: Eerdmans, 1996), 339.
[17] Mark Driscoll, Vintage Church (Wheaton, IL: Crossway Books, 2008), 76.
[18] Schreiner, “The Ministries of Women in the Context of Male Leadership,” 504.
[19] Eduard Schweizer, Church Order in the New Testament (Eugene, OR: Wipf & Stock, 1961), 86; so also Gordon D. Fee, 1 and 2 Timothy, Titus (San Francisco: Harper and Row, 1984), 50-51. So also Mark Driscoll, who writes, “We believe it is best translated ‘women,’ meaning deacons who are women,” in Vintage Church (Wheaton, IL: Crossway, 2008), 76.
[20] Driscoll, Vintage Church, 76-77.
[21] H. Clark Kee, The Origins of Christianity (London, 1973), 51-52 quoted in John Winngaards, Women Deacons in the Early Church (New York: Herder and Herder, 2002), 148.
[22] St. Clement of Alexandria, Stromata 3 quoted in Winngaards, Women Deacons in the Early Church, 15.
[23] Origen, Homilies on Romans 10.17, quoted in Winngaards, Women Deacons in the Early Church; Cf. also Linda L. Belleville, “Women Leaders in the Bible,” in Discovering Biblical Equality (Downers Grove, IL: IVP, 2005), 121.
[24] Canon 21 quoted in Winngaards, Women Deacons in the Early Church 150.
[25] Quoted in Winngaards, Women Deacons in the Early Church 151-53.
[26] Ibid., 154.
[27] Homily 11, on the First Letter to Timothy ch. 3, quoted in Winngaards, Women Deacons in the Early Church, 156-57.
[28] On the Life on St. Macrina, quoted in Winngaards, Women Deacons in the Early Church, 157.
[29] Apostolic Constitutions VIII, 28, quoted in Winngaards, Women Deacons in the Early Church, 158.
[30] Migne, Patrologia latina, vol. 30, col. 880, quoted in Winngaards, Women Deacons in the Early Church, 163.
[31] Mansi, Sacorum conciliorum, 364, quoted in Winngaards, Women Deacons in the Early Church, 167.
[32] Mansi, Sacorum conciliorum, 949, quoted in Winngaards, Women Deacons in the Early Church, 174.
[33] Response to the interrogations of Mark, quoted in Winngaards, Women Deacons in the Early Church 98.
[34] John Calvin, Commentaries on the Epistle of Paul to the Romans (Grand Rapids: Baker Book House, 2005), 542.
[35] Lumpkin, Baptist Confessions of Faith, 121-22.
[36] Quoted in Hammett, Biblical Foundations, 202.
[37] Ibid.
[38] Edmund P. Clowney, The Church (Downers Grove, IL: IVP, 1995), 233, 235.
[39] Piper, Biblical Eldership.
[40] Mark Dever, A Display of God’s Glory (Washington D.C.: 9Marks, 2001), 13.
[41] Mark Dever, “The Church” in A Theology for the Church (Nashville: B&H, 2007) 798.
[42] Tim Keller, “The Case for Commissioning (Not Ordaining) Deaconesses,” http://byfaithonline.com/page/in-the-church/the-case-for-commissioning-not-ordaining-deaconesses Accessed 8/31/11.
[43] Episemos epi (upon) sema (mark) “having a mark, bearing the marks of,” Belleville, “Women Leaders in the Bible,” 118-19.
[44] John Chrysostom, Homilies on Romans quoted Belleville, “Women Leaders in the Bible,” in 118; So Wright, Romans, 762; Dunn, Romans, 894-95, who writes, “We may firmly conclude, however, that one of the foundation apostles of Christianity was a woman and a wife.”
[45] Ibid., 117.
[46] Schreiner, “The Ministries of Women,” 221; so also Calvin, Romans, 546.