We willingly recognize any historical errors and seek to correct them.  We willingly seek to be complementarily balanced relative to male and female in the church remembering we are “one in Christ Jesus.”  We seek to recognize genuine spiritual gifts to be used for the benefit of the church. We define or delineate marks of feminization and masculinization that must be resisted.  Importantly, we aim to glorify God by not falsely radically lifting or subordinating either gender of Christ’s Bride.  The Church should neither be feminized nor masculinized.

Concern is expressed by some that the church is being feminized.  A recent article appearing in The Aquila Report related to such based on the use of the terms, “deaconesses” and “shepherdesses” among others.  The title contained an unusual term, “Essgate.”  The author stated such feminized names cannot be found in Scripture.  This is not a rebuttal of that article but rather a broader concern summed up with this title: “The Church Should Neither be Feminized nor Masculinized.”

The Apostle Paul clearly stated in Galatians 3: 28: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” What a perfect definition and description of the Church of Jesus Christ.  This is no excuse to ignore other passages defining the Bride of Christ.

The author claimed, “such feminized names cannot be found in Scripture.”  Though the word “ordination” is not used, the concept of “ordination” is claimed to be there in Acts 23: 14 and Titus 1: 5.  Likewise, words where the Bible might use a masculine word that involves either men or women is a possibility.

No! The church definitely should not be feminized. Nonetheless, few recognize the Church has been historically masculinized.  For the first four centuries of Church history, female deacons or deaconesses—called by both names—were quite common according to diverse Church history records of the universal Church.   They basically ministered to women and children.  In 494 A.D., female deacons were rejected.

Phoebe is strongly believed to be a deaconess. The Greek word diakonos is masculine.  If only a servant, it would have been feminine.  Junia was counted among “outstanding apostles.”  Some claim Junia as male; the early Church recognized her as female. Priscilla taught alongside Aquila.  Philip’s daughters were named “prophetesses.”

1 Timothy 3 gives qualifications of deacons.  Verse 11 reads, “Women/wives must likewise be dignified, not malicious gossips, but temperate in all things.” The Greek γυνή can be translated as women or wives. Both ASV and NASB versions translate it as “women.”  The KJV and EV translate it as “wives.”  Two valid reasons exist to believe it should be “women” for female deacons.  First, it is followed by “Deacons must be husbands of only one wife, and good managers of their children and their own households.”  Logically, that sentence would precede the one translated as “women” or “wives” in continuity with the description and qualifications of male deacons.  Secondly, the more important wives of elders are not described. So, neither deacons’ “wives” appear to be described. The ASV and NASB agree with the first centuries’ Church record.

The Reformation returned deaconesses to the church.  Calvin, in his Institutes,” lauded deaconesses compared to nuns.  Reformed Faith deaconesses created Deaconess Hospitals throughout the country.

Elders govern the church. Deacons serve with works of charity and maintenance.  Biblically, the diaconate is not a steppingstone to the session, i.e., there is no biblical record this took place.  They possess different gifts of the Spirit. Thus, deaconesses would not nor should not be promoted to teaching or ruling elders.  A problem persists because Reformed churches allow an unbiblical ranking and rise to power in the church, i.e., a business or political model—generally from usher to deacon to elder.

Nevertheless, the masculinization of the church isn’t solely about deaconesses. There’s more to it.

Ordination is an excuse as to why women can’t be deacons.  The biblical method is merely a laying on of hands.  “A Short History of Ordination,” Darius Jankiewicz, reveals the modern rite of ordination historically came from the Roman Empire.  “The modern term ‘ordination’ comes from the Latin ordo (order, class, rank), and its derivative ordination appears to refer in ancient Rome to installment or induction, appointment or accession to rank. It is well attested historically that pagan Roman society was ranked according to various strictly separated classes, which were called “orders.”

Half or more of the church is composed of women.  Sermons generally use male illustrations in the Bible, in Church history, and possibly men in sports. Pastors appear to talk mainly to men.  Rarely are women of the Bible or Church history addressed or illustrated. That’s a form of masculinization. How many men would sit Sunday after Sunday listening to sermons focusing on women?

Minor, but not least, are hymns to men: “Faith of Our Fathers,” “Good Christian Men, Rejoice,” etc.   No hymns to women, to “Good Christian Women, Rejoice,” or “God Rest Ye Gentle Women.”

Hopefully, such examples clearly reveal a masculinization occurred not commanded by Scripture.  How can we correct our practices in either direction?  We begin with open minds and prayerful hearts, seeking the Holy Spirit’s revelation and guidance with a willingness to recheck our interpretations of Scripture and knowledge of Church history.  We willingly recognize any historical errors and seek to correct them.  We willingly seek to be complementarily balanced relative to male and female in the church remembering we are “one in Christ Jesus.”  We seek to recognize genuine spiritual gifts to be used for the benefit of the church. We define or delineate marks of feminization and masculinization that must be resisted.  Importantly, we aim to glorify God by not falsely radically lifting or subordinating either gender of Christ’s Bride.  The Church should neither be feminized nor masculinized.

Helen Louise Herndon is a member of Central Presbyterian Church (EPC) in St. Louis, Missouri. She is freelance writer and served as a missionary to the Arab/Muslim world in France and North Africa.