Role of Women in the Church

Order of Service

• Sermon
• Closing Prayer

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Sermon Title: Role of Women in the Church

Scripture: 1 Timothy 3:8-13

I. Why Does North Point's List of Elders and Deacons Include Only Men?

A. 1 Timothy 2:12 — Paul does not permit a woman to teach or hold authority over men in the church B. The qualifications for elders and deacons include being "the husband of one wife" (1 Timothy 3:2, 3:12) C. Jesus chose twelve male apostles — not because women were absent, but by deliberate pattern

1. Women were present, learned from Jesus, and prayed with the disciples (cf. Acts 1)
2. They were not chosen as leaders despite their vital role D. The Old Testament pattern: judges and kings were generally men
3. Kevin DeYoung (Men and Women in the Church) notes exceptions (Athaliah, Deborah) arose from male failure to lead, not as the norm

II. The Current Denominational Debate in the PCA

A. The question before the upcoming General Assembly: should women be ordained as deacons? B. Varieties of approaches already present in PCA churches:

1. Listed deacons and deaconesses
2. Removal of ordination from the diaconate altogether to allow mixed-gender boards
3. Language of "commissioning" or "appointing" to a non-office position C. Two overtures have been presented to the PCA from presbyteries requesting BCO changes to allow women to serve as deacons D. Mississippi Valley Presbytery's overture in response:
4. Courts of the church may use qualified men and women in unordained ministry positions
5. However, church courts are not free to create ecclesiastical offices beyond what Christ has appointed in Scripture
6. No court may vest church power granted by ordination in any unordained person, or impose such persons on the church through popular election or unauthorized vows

III. Scriptural Passages Under Discussion

A. 1 Timothy 3:8-13 — Qualifications for deacons

1. Verse 11 — "Their wives likewise must be dignified..." — the Greek word for wives can also be translated women, leading some to argue Paul is addressing female deacons
2. Verse 12 immediately follows: "Let deacons each be the husband of one wife, managing their children and their own households" — restoring the male qualification and using the same household-management language applied to elders
3. The ESV translation "their wives" is defensible given the flow of the passage B. Romans 16:1 — Phoebe, described as a servant (diakonos) of the church at Cenchreae
4. Those who argue for female deacons frequently cite Phoebe first
5. Counter-argument: one instance of diakonos does not necessarily indicate a church office; Timothy is also called diakonos (1 Timothy 4) yet holds a word-ministry role
6. Phoebe is prominent, honorable, and commendable — but not necessarily an ordained officer C. Romans 16 mentions numerous women of importance: Prisca, Mary, Junia, Julia, and others — all vital to the church without holding office

IV. The General and Special Callings Distinguished

A. Every member of the church — men, women, and children — holds a general calling to serve and encourage one another

1. Congregational singing is itself a form of mutual ministry
2. Women are frequently named by Paul as fellow workers and helpers B. Women have particular roles emphasized in Scripture:
3. Hospitality — Priscilla as a model; a church met in her home
4. Titus 2 — older women teaching and serving younger women
5. The historical role of widows in the church (cf. John Calvin's writings on this)
6. Women's ministry/council as a vital organizational and encouragement function C. The significance of women in the church does not depend on gaining office or title
7. Framing significance as title-dependent is itself diminishing
8. The church must not be forgetful of the many important roles women have always played alongside the ordained offices D. Ordination matters — setting apart by God is significant, and the denomination must not slip in its understanding of ordination's importance