Women in Deacon Roles in the New Testament
The role of women as deacons in the New Testament is a topic of ongoing scholarly discussion. The Greek word "diakonos" (deacon) is used to describe both men and women who served in various capacities within the early Christian church [1, 3].
In the New Testament, the office of deacon is first mentioned in Acts 6, where the apostles appoint seven men to assist with the daily distribution of food to the widows in the Jerusalem church. The narrative does not explicitly state that these men were called deacons, but their role is often seen as the origin of the diaconate [1].
The New Testament also references women serving as deacons or in diaconal roles. Romans 16:1 introduces Phoebe, a "diakonos" (servant or deaconess) of the church at Cenchrea. The use of "diakonos" here suggests that Phoebe held a recognized position within the church [3, 6].
The qualifications for deacons are outlined in 1 Timothy 3:8-13. Verse 11 refers to "the women" (or "their wives"), which some interpret as referring to the wives of deacons, while others understand it as referring to women deacons [5, 8]. The Greek text allows for both interpretations, and the debate continues among scholars.
The early church fathers also discussed the role of women deacons. John Chrysostom, in his homilies on the New Testament, understood 1 Timothy 3:11 as referring to deaconesses, highlighting their importance and the virtues required of them [4].
The existence of deaconesses in the early Christian church is supported by multiple sources. Pliny the Younger, in his letter to Trajan (around 110 AD), mentions deaconesses among the Christians [2]. The role of deaconesses is also referenced in other early Christian writings, underscoring their significance in the early church's ministry and organization.
The functions of deacons and deaconesses likely included various forms of service and ministry within their respective communities. According to Jamieson, Fausset & Brown, deacons were responsible for reading Scriptures, instructing catechumens, assisting presbyters at sacraments, receiving oblations, and preaching [7].
The New Testament and early Christian sources provide evidence that women played important roles in the diaconate, serving in capacities that were recognized and valued within the early church. The interpretation of specific passages continues to be a subject of scholarly debate, reflecting the complexity and richness of the early Christian tradition [5, 8].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Deacon — The office described by this title appears in the New Testament as the correlative of bishop. [[420]Bishop] The two are mentioned together in (Philemon 1:1; 1 Timothy 3:2,8) Its original meaning implied a helper, an assistant. The bishops were the "elders," the deacons the young active men, of the church. The narrative of Acts 6 is commonly referred to as giving an account of the institution of this office. The apostles, in order to meet the complaints of the Hellenistic Jews that their widows were neglected in the daily ministration, call on the body of beli”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Deaconess — Rom. 16:1, 3, 12; Phil. 4:2, 3; 1 Tim. 3:11; 5:9, 10; Titus 2:3, 4). In these passages it is evident that females were then engaged in various Christian ministrations. Pliny makes mention of them also in his letter to Trajan (A.D. 110).”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Deaconess — The word diakonos is found in (Romans 16:1) (Authorized Version "servant") associated with a female name, and this has led to the conclusion that there existed in the apostolic age, as there undoubtedly did a little later, an order of women bearing that title, and exercising in relation to their own sex functions which were analogous to those of the deacons. On this hypothesis it has been inferred that the women mentioned in (Romans 16:6,12) belonged to such an order. The rules given as to the conduct of women in (1 Timothy 3:11; Titus 2:3) have in like ma”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: not slanderers, sober, faithful in all things.” Some have thought that this is said of women generally, but it is not so, for why should he introduce anything about women to interfere with his subject? He is speaking of those who hold the rank of Deaconesses. Ver. 12 . “Let the Deacons be husbands of one wife.” This 1204 1204 i.e. the verse before. must be understood therefore to relate to Deaconesses. For that order is necessary and useful and honorable in the Church. Observe how he requires the same virtue from the Deacons, as ”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 3:11: their wives--rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek). Also the Greek for "even so" (the same as for "likewise," Ti1 3:8, and "in like manner," Ti1 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as PhÅ“be was a”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 16 (introduction): CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27) I commend unto you PhÅ“bebe our sister, which is a servant--or "deaconess" of the church which is at Cenchrea--The word is "CenchreÃ&brvbr," the eastern part of Corinth (Act 18:18). That in the earliest churches there were deaconesses, to attend to the wants of the female members, there is no good reason to doubt. So early at least as the reign of Trajan, we learn from PLINY'S celebrated letter to that emperor--A.D. 110, or 111--that they exist”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 3:8: The deacons were chosen by the voice of the people. CYPRIAN [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, Ti1 4:6; Plm 1:13; and John Mark, Act 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As ”
- 1 Timothy (Protestant academic) “Tyndale House on 1 Timothy 3:11: 3:11 their wives (or the women deacons): The Greek word can be translated women or wives. In favor of their wives, 3:8-13 is a discussion of male deacons; switching to “women deacons” would disrupt the flow of thought. However, there might have been women deacons in the early church (see Rom 16:1). In that case, this verse might parallel 1 Tim 3:8.”