BOOK REVIEW: A CASE FOR FEMALE DEACONS
Can a woman be a deacon? Will an in-depth survey of the biblical text and church history provide convincing evidence that the evangelical church rightly should install women as deacons, and perhaps ordain them, too? Answering these questions is the premise for Jamin Hübner’s concise book, A Case for Female Deacons.
Phoebe, Deacon in Cenchreae
In Romans, the New Testament book (16:1–2), the apostle Paul commends Phoebe as “a deacon of the church in Cenchreae.” In reading various scholars’ thoughts on Phoebe, I wanted to understand how the ancient church and women as deacons were connected. I chose Hübner’s book because I had previously read and appreciated his even-handed scholarship in his article titled, “Translating αὐθεντέω (authenteō) in 1 Timothy 2:12” (academia.edu).
Hübner’s Biblical and Theological Stance
Claiming a “high view” of Scripture, Hübner (Th.D., University of South Africa) explains that he applies the same exegetical and theological standards to interpret and apply Scripture as the theologians he respects, yet who disagree with him on affirming female deacons. He describes various colleague’s reactions to his writing topic, “…some assumed I was on the path to liberalism, and it wouldn’t be long before I would slip into theistic evolution, radical feminism, and general criticism of central Christian beliefs (p. ix).” Many who believe the Bible supports women in certain positions of church leadership have heard similar concerns. Hübner believes the gifts believers receive from God (Rom 12:3–8; 1 Cor 12:7–31; Eph 4:1–14; cf. Heb 2:2–4) provide the corresponding direction for ministry functions of church members.
“One must look at a person’s heart and soul—not their chromosomes—to see if they are fit to be deacons of God’s church.” ~Jamin Hübner
Complementarian’s Affirming Women Deacons
Hübner compares and contrasts elders and deacons’ functions as church offices, with a preceding explanation defining “office.” And, he quotes well-known complementarian Wayne Grudem’s view on female deacons. Grudem said, “If deacons simply have delegated administrative responsibility for certain aspects of the ministry of the church, then there seems to be no good reason to prevent women from functioning as deacons (p. 18).” Dr. D. Clair Davis, who wrote this book’s Foreword, noted the Reformed theologians who affirm women deacons: John Calvin, Charles Hodge, R.L. Dabney, Edmund Clowney, Robert Strimple, and Herman Bavinck.
Book Sections
The bulk of the book is divided between two sections: an exegetical review of the applicable scriptures on women and deacons (Rom 16:1–2; 1 Tim 3:11), and a survey of female deacons across the main periods of church history, beginning with the apostles through the early 1900s. Hübner utilizes three main arguments to advocate for engaging women to serve as deacons in the church: 1) The inspired words of Scripture related to women deacons in Romans 16:1; 2) Qualifications given by Paul for women deacons in 1 Timothy 3:11, and 3) Women deacons’ existence with approval by leaders in the historical church. In his opening chapter, Hübner argues that affirming women as deacons is a sound position “from an evangelical or reformed perspective that gives priority to biblical teaching… (p. 3).” He explains that the prohibitions complementarians hold against women as elders—teaching and exercising authority over men (1 Tim 2)—are not valid restrictions against women functioning as deacons. He quotes Puritan scholar John Owen, “This office of deacons is an office of service…” (p. 15) in which neither official teaching nor exercising of authority are necessary abilities or tasks.
Romans 16: A Deacon Connected to a Church
His chapter on Romans 16:1–2 discusses the potential significance of Phoebe’s role as “a deacon (διάκονόν) of the church at Cenchreae.” Many Bible translators have used the word “servant” to describe Phoebe, rather than “deacon,” yet this is the only time in the Bible that a deacon is connected with a specific church. It is important to know that during the New Testament times, there was not a feminine form of the ancient Greek term ‘diakonos.’ Rather, it was commonly used for both males and females. The term “deaconess” came into usage much later in history. His summary for this chapter is: “The New Testament authors show awareness of women deacons (p. 19).” In a footnote, R.C.H. Lenski is quoted saying, “How Paul introduces this deaconess to the Romans indicates that the fact that women serving in this office were not a novelty but something that was already known (p. 23).” Yet, Hübner notes that there is insufficient evidence to know if the “office” of deacon had been established at the time of Paul’s writing of Romans.
1 Timothy 3: Are Women or Wives in View?
Hübner notes in his chapter on 1 Timothy 3:8–13 that the main disagreement among scholars is whether the term γυναῖκας in verse eleven, which can mean “women” or “wives,” should be translated as “women deacons” or “deacons’ wives.” Citing a quote from the Apostolic Constitutions, he writes, “it is noteworthy that the early church actually found female deacons (as opposed to deacons’ wives) as a deterrent for sexual temptations, especially for baptisms (p. 40).” Synthesizing his reasoning into six main points to advocate for women deacons, Hübner refutes the translation of “deacons’ wives” rather than “women deacons.” He points out that Paul does not provide corresponding qualifications for elders’ wives in the preceding verses on the requirements for elders (1 Tim 3:1–7). He notes that the (male) deacon requirements (3:8–10) closely resemble the requirements for the women (3:11), stating, “The similarities are due to the same office, the differences due to addressing more gender-specific concerns in the office-bearer (p. 30).” Also of significance is Paul’s use in verse 11 of the helping word, “likewise,” (ὼσαὐτως), which seems to demonstrate that he was continuing qualifications for the office of deacon to those who are women.
Evidence of Female Deacons in the Church
In summary, Hübner concludes that women serving as deacons are clearly presented in the Scriptures (namely Rom 16:1–2, 1 Tim 3:11). And, church history reflects that qualified women, not just men, have served as deacons in the church. Therefore, the function of the deacon is meant to be open to women in the church today.
Conclusion
This book is informative and useful for multiple reasons. Hübner uses solid scholarship in his writing to argue that the office of deacon was historically open to men and women. In presenting opposing views and the corresponding rationale for each, he documents these and his arguments with extensive annotated footnotes and includes a lengthy bibliography. He illuminates the historical origins of church elders and deacons. The book contains a review of the qualifications for elders (Titus 1; 1 Tim 3; 1 Pet 5) and deacons (Rom 16; 1 Tim 3), as well as the various New Testament, uses and meaning of the term “deacon” or “servant” (διάκονος).
My favorite quote from the book is, “One must look at a person’s heart and soul—not their chromosomes—to see if they are fit to be deacons of God’s church.” Those interested in the connection between women, the Bible, and ministry leaders will find this a valuable resource.