THE FUNCTION AND THE ROLE OF DEACONS IN THE CHURCH.

THE FUNCTION AND THE ROLE OF DEACONS IN THE CHURCH.

Every organization has at least one person who works behind the scenes. This is the role of the deacon or elder in the church. They work behind the scenes serving and ministering to people's needs. In fact, the name, "deacon" comes from a Greek word meaning "servant" or "minister." The term "diaconate" describes the office itself or the team of deacons and deaconesses within a church. In the same way, some churches appoint "elders." This term describes those who exercise a similar leadership role within the church. A "presbytery" is also a group of elders.

DEACONS

References have been found in extra biblical writings (those outside Scripture) where the Greek word deacon meant "waiter," "servant," "steward," or "messenger." In at least two instances it indicated a baker and a cook. In religious usage the word described various attendants in pagan temples. Ancient documents show "deacons" presiding at the dedication of a statue to the Greek god Hermes. Serapis and Isis, Egyptian gods, were served by a college of deacons presided over by a priest.

GENERAL NEW TESTAMENT USAGE

Biblical writers used the same word in a general sense to describe various ministries or services. Not until later in the development of the early church was the term applied to a distinct body of church officers. Among its general usages, deacon refers to a waiter at meals (John 2:5, 9), a king's attendant (Matthew 22:13), a servant of Satan (2 Corinthians 11:15), a servant of God (2 Corinthians 6:4), a servant of the Lord (2 Corinthians 11:23), a servant of the church (Colossians 1:24-25), and a political ruler (Romans 13:4).

The New Testament presents service ministry as a mark of the whole church-that is, as normal for all disciples (Matthew 20:26-28; Luke 22:26-27). Jesus' teaching on the final judgment equates ministry with feeding the hungry, welcoming strangers, clothing the naked, and visiting the sick and imprisoned (Matthew 25:31-46). The entire New Testament emphasizes compassionate care for individuals' physical and spiritual needs as well as how we should give ourselves to meeting those needs. God equips us for service with various spiritual gifts. When we perform such service, we ultimately minister to Christ himself (Matthew 25:45).

ORIGIN OF THE OFFICE

There is little question that before the end of the first century the general term for service or ministry became a kind of title for a position or office in the church. That development evidently went through several stages.

Some biblical scholars emphasize a relationship between the hazzan of the Jewish synagogue

and the Christian office of deacon. The hazzan opened and closed the synagogue doors, kept it clean, and handed out the books for reading. Jesus probably handed the scroll of Isaiah to such a person after finishing his reading (Luke 4:20).

Other New Testament scholars give considerable attention to the choosing of the seven (Acts 6:1-6); they see that action as a historical forerunner of a more developed structure (Philippians 1:1; 1 Timothy 3:8-13-the two specific references to an "office" of deacon). Luke devoted considerable attention in Acts to the selection of a new set of church leaders. Each apostle was already overworked with a variety of responsibilities. Therefore, the twelve apostles proposed a division of labor to ensure care for the Hellenist (Greek-speaking) widows in the church's daily distribution of food and alms. Seven men of good repute, full of the Spirit of God and of wisdom (Acts 6:3), subsequently became prominent in the Jerusalem congregation, doing works of charity and caring for physical needs.

Some scholars caution that the diaconate should not be exclusively linked with charitable works, since the Greek word used in Acts 6:2 is related to the word translated "ministry of the word" in verse 4. Those chosen to oversee the care for physical needs were people of spiritual stature. Stephen, for instance, "full of grace and power, did great wonders and signs" (Acts 6:8, RSV). Philip, appointed as one of the seven in Acts 6, "preached good news about the kingdom of God and the name of Jesus Christ" (Acts 8:12). Philip also baptized (Acts 6:38) and is referred to as an evangelist-one who proclaimed the good news of Christ (Acts 21:8).

DEACONS IN THE EARLY CHURCH

Those who cite Acts 6 as a preliminary stage of the office of deacon refer to the spread of the practice from the church in Jerusalem to the Gentile (non-Jewish) congregations sprouting elsewhere. Many churches probably took the appointing of "the Jerusalem seven" as a pattern to follow, some even adopting the number seven. In a letter of the third-century pope Cornelius, for example, the church of Rome was said to have maintained seven for the number of deacons.

By the time the church of Philippi received its instructions from the apostle Paul (about AD 62) and Timothy had Paul's first letter in hand, "deacon" had become a technical term referring to a specific office in the churches. In Philippians 1:1 Paul addressed the church in general and then added "with bishops and deacons." Some interpreters consider mentioning bishop and deacon as a clear establishment of two distinct groups within the larger church body, though no further description is given. Possibly the deacons of that congregation were responsible for collecting and then dispatching the offerings referred to (Philippians 4:14-18). However, he may have described elders.

In 1 Timothy 3:8-13 instructions are given about qualifications for the office of deacon. Although that is the most detailed treatment of the subject in the New Testament, it is actually quite sketchy. Most of the qualifications, dealing with personal character and behavior, are similar to those for a bishop. For instance, a deacon is to be truthful, monogamous, "not addicted to much wine," and a responsible parent. "The women likewise must be serious, not slanderers, but temperate, faithful in all things" (1 Timothy 3:11, RSV) may refer not to deacons' wives but to deaconesses. In any event, it is clear that women participated in the work of the diaconate.

In contrast to the office of bishop (1 Timothy 3:2), deacons are not described as providing teaching or hospitality. In fact, no mention is made of any functional qualifications to clarify deacons' or deaconesses' roles in the early church. The character qualifications listed are appropriate for those with monetary and administrative responsibilities (as Acts 6:1-6 suggests). Timothy is told that good deacons will not go unrewarded; not only will their faith increase, but also their good standing among those whom they serve (1 Timothy 3:13). Holding a position of leadership in the church is more honorable than being a business or community leader. In fact, serving the church Jesus loves is the highest honor.

The New Testament writings indicate that to be chosen as a deacon or deaconess is a high compliment and affirmation. Named as "deacons" were Timothy (1 Thessalonians 3:2; 1 Timothy 4:6), Tychicus (Colossians 4:7), Epaphras (Colossians 1:7), Paul (1 Corinthians 3:5)-and even Christ (Romans 15:8, "servant"). Biblical "deaconing" is not characterized by power and prominence but by service to others.

In imitation of Jesus' life, the deacon or deaconess followed the servant pattern. The Christian diaconate thus contrasted sharply with the prevailing Greek thought of service, which was considered unworthy of the dignity of free men. (The Greek philosopher Plato wrote, "How can man be happy when he has to serve someone?"). Once again, we see the radical nature of Jesus' teachings in a first-century world. Even today the idea of achieving greatness through serving others, being last in order to be first, runs contrary to popular opinion. To follow Christ's commands means being willing to see life his way and from his perspective. The most effective leaders are those who are first and foremost servants.

As the office of deacon became more firmly established, its duties could be defined as those of pastoral care. The poor and the sick received their service not only physically but also with instruction and consolation. The homes of church members became familiar territory to a deacon or deaconess. A pattern of visitation was established to discover and then meet the needs of the body of Christ, the church. Although that included the administration of funds, it went far beyond it. Those who served as deacons and deaconesses undoubtedly became symbols of loving care for the church in general.

The obvious variety present during the formative years makes fitting the office of deacon into the larger pattern of church order within the New Testament difficult. Some church historians conclude that as church structure developed, elders provided congregational leadership. Deacons assisted them, especially in social services and pastoral care. The late first and early second centuries witnessed a distinctive threefold ministry of deacons, elders (presbyters), and bishops. Bishops or "overseers" began to exercise authority over areas or groups of churches.

DEACONESSES

Where did women fit into the ministry of the early church? Paul's inclusion of references to women in ministry is striking when compared with the role of women in general in the first century. He commended Phoebe for her service in the church at Cenchrea, using the word "deacon" to describe her (Romans 16:1). He praised her as a "helper" (Romans 16:2), a word that denotes leadership qualities (compare to Romans 12:8; 1 Timothy 3:4-5). Some scholars have used that reference as an example of early development of the office of deaconess. Others have interpreted it in a nontechnical sense, meaning that Phoebe functioned in a general serving role and thus was worthy of recognition at Rome.

Whether "deacon" was used technically or descriptively, ministry for both women and men in the New Testament was patterned after the example of Jesus, who "came not to be served but to serve" (Mark 10:45). Because of the large number of female converts (Acts 5:14; Acts 17:4), women functioned in such areas of ministry as visitation, instruction in discipleship, and assistance in baptism. Deaconesses are mentioned in third-century documents as administering baptism to female converts.

Considering the rigid separation of the sexes in the Near East at that time, female participation in church ministry stands out in bold relief. A governor of Bithynia, Pliny the Younger (early second century), in his Correspondence with Trajan verified women officeholders in the church. Pliny also mentioned two deaconesses who were martyred for the cause of Christ.