Deacon Manual The Deacon Ministry of Canyon Hills Community Church Bothell, WA 1
INTRODUCTION This manual is designed to define the biblical role and responsibility of the office of deacon at Canyon Hills Community Church. Three passages in the New Testament are commonly cited concerning the office of deacon: Acts 6:1-7, Philippians 1:1, and I Timothy 3:8-12. The word for deacon in the New Testament originally described a servant who "stirred up dust while waiting on tables." The primary role of a deacon will be given to serving God by compassionately caring for those in need, under the leadership of the pastors and elders. I. THE BIBLICAL/HISTORICAL BACKGROUND OF A DEACON Acts 6:1-7 is the passage often cited as the beginning of the office of deacon in the early Christian church. Though the seven were not specifically called "deacons," they nonetheless functioned as deacons. The office of deacon probably grew out of this experience. According to Acts 6, a need arose in the church to assist in the daily distribution of food to widows. From this need, the apostles determined the need for deacons, and the justification was twofold: 1) They were called upon to serve the church and thereby assist in preserving the harmony of the church, and 2) they were to free the apostles to give full attention to prayer and the ministry of the Word. The office of deacon in scripture is an appointed one (Acts 6:1-7), a qualified one (1Timothy 3:8-12), and an approved one (1 Timothy 3:10). The deacons are to serve under the authority and direction of the pastors and elders. After prayer and research, the leadership at Canyon Hills has determined that the scriptures neither command nor forbid that deacons be exclusively male or female. Both men and women desiring to serve as deacons must meet the character qualities listed in 1 Timothy 3:8-13 and demonstrate the spiritual maturity stated in Titus 2:3-5. In addition, the selection of any deacon will be purposeful and honoring to God to be sure that serving as a deacon does not disrupt the home or threaten the harmony or responsibility to the family. II. QUALIFICATIONS OF A DEACON The biblical qualifications for deacons are found in Acts 6 and in I Timothy 3:8-13. They are divided into three categories (All scripture terminology is from the NIV): A. SPIRITUAL QUALIFICATIONS (ACTS 6:1-6) 1. Full of the Holy Spirit the repeated reality of Spirit-controlled behavior that God commands believers to maintain. 2. Full of wisdom wisdom contained in the pure and peaceable absolutes of God s will revealed in His Word. 2
3. Full of faith having persistent prayer and endurance in intercession, along with a strong trust in God in the midst of difficult circumstances. B. CHARACTER QUALIFICATIONS (1 TIMOTHY 3:8-13) 1. Worthy of respect An orderly, disciplined, and honorable person. In the original language, respectable is the word orderly. It is used to describe orderliness in outward demeanor and dress (1 Timothy 2:9), but here undoubtedly means orderliness in the whole person and life style. 2. Sincere Serious in mind and character, not silly or flippant about important matters. 3. Not indulging in much wine A deacon must be above reproach in the use of wine. Paul uses a strong word here that literally means not beside wine, or not addicted, preoccupied, or overindulgent with wine. The term also has a secondary meaning of being violent or a brawler because of wine. The Revised Standard Version translates the original as "no brawler," but in view of the similar traits mentioned in this passage (pugnacious, uncontentious), it is best to render the original term as not addicted to wine. [We ask our Deacons (along with our Elders) to voluntarily limit this Christian freedom. Our desire is not to add to Scripture but instead to lovingly eliminate the possibility of becoming a stumbling block for others. As Deacons of CHCC we mutually agree to abstain from all forms of alcohol, tobacco, and gambling while serving as a Deacon.] 4. Not pursuing dishonest gain The chief religious leaders of Jesus' day provide the perfect example of those who are fond of sordid gain. They turned God's house into a merchandise mart for their own profit (Mark 11:15-17). Jesus was so enraged by their misconduct as leaders of God's chosen people that he began to cast the buyers and sellers out of the temple and overturn the money changers' tables. Other New Testament examples of those who lusted after sordid gain are Judas, who betrayed our Lord for a few pieces of silver (John 12:6), and the many false teachers who were lured into God's church by the sight of other people's money (2 Corinthians 2:17; 1 Thessalonians 2:5; 1 Timothy 6:5; Titus 1:11; 2 Peter 2:13-14; Jude 11-12). The stewards of God's household must not seek what rightfully belongs to others. They should not be fond of sordid gain. This does not mean that deacons cannot receive financial provision, however. What the Bible condemns is the base, avaricious motive that desires what rightfully belongs to someone else. Hence, it is sordid, base gain, or disgraceful profit. Deacons must be free from all shameful greed. 5. Husband of One Wife This is a controversial phrase. A wrong interpretation would restrict needed, qualified people from the office of deacon, or permit unqualified people to have a place of leadership that God forbids. 3
The phrase husband of one wife is literally, a one wife's husband, or a onewoman man, with the word one in the emphatic position. Such an absolute, unqualified statement (and the Bible contains a number of these difficult phrases) must not be given precedence over Scripture's general, clear teaching, nor must it be allowed to create contradiction. The Bible's general teaching regarding marriage is clear. One incidental, highly debatable, brief phrase cannot be allowed to cast a cloud of confusion over that which is plain. The interpretation held by many ancient and modern expositors that disqualifies overseers and deacons who are remarried widowers must then be rejected. Although the interpretation that an elder can be married only once in a lifetime has the literalism of the phrase in its favor, and so must be taken seriously, it is in disharmony with the overall biblical teaching regarding marriage. Perhaps the best solution is to interpret the ambiguous Greek phrase, maria gunaikos andra, as a one-woman kind of man (rendering gunaikos as woman and as a genitive of quality, and andra as man). In other words the deacon must be characterized as a one-woman man who is not flirtatious, promiscuous, or involved in a questionable relationship with another person. [A man who, by open modeling is committed to his wife, loving her like Christ loves the church.] Viewed this way, Paul is not referring exclusively to the marital status of the prospective deacon, but to a character trait -- just as he does with most of the other qualifications for deacon. Thus, if a man remarries after his wife's death and is loyal to his second wife (as he is with his first), he would be characterized as a one-woman man. The phrase therefore implies loyalty and faithfulness. Stated as it is in a positive form, it means that a deacon must have an exclusive relationship with one woman. It is a beautiful, striking, and positive way of expressing exemplary, irreproachable conduct in a marriage. A one-woman man is a man above reproach in the marital relationship as well as in all other malefemale relationships. The phrase also implies that the deacon cannot have several wives (polygamy). When God instituted marriage He authorized only monogamous marriage (Genesis 2:20-25). Polygamy, as the Bible abundantly demonstrates, causes endless problems, gross unfairness, and terrible suffering. Another question that immediately arises is whether or not a divorced man qualifies as a one-woman man and can biblically serve as an deacon. There is honest disagreement over divorce among godly Christians. These differing opinions obviously lead to diverse conclusions. (How we need extra wisdom and grace from God for questions like this. How sin confuses life and divides God's people.) Those who believe Scripture prohibits divorce and remarriage (Mark 10:2-12; Romans 7:1-3) are inclined to disqualify all divorced and remarried men from the office of deacon. On the other hand, Christians who 4
believe that Scripture permits divorce and remarriage in certain cases (Matthew 19:9; 1 Corinthians 7:15) might allow certain divorced or divorced and remarried men to serve as deacons. From this perspective, a biblically allowed divorce dissolves the marriage bond and frees the individuals to remarry, in the same way that the death of a spouse allows remarriage. Throughout Christianity's history, reputable Bible scholars have affirmed both viewpoints, and an analysis of these two views is beyond the scope of this study. But whether or not divorce and remarriage brings a prospective deacon under reproach is a prime consideration in Paul's list of qualifications for the office of deacon. So each local assembly must inevitably reach a conclusion on the matter of reproach. Canyon Hills Community Church will prayerfully and gently consider the eligibility of each candidate who has experienced a Biblical divorce on a case-by-case basis. A Biblical divorce will not automatically disqualify a potential candidate who meets all of the other qualifications for being appointed as a deacon. We also must determine whether or not a man who divorced and remarried prior to his conversion is under reproach. Would for instance, a man who has lived in faithful union with his Christian wife since his conversion, qualify as a deacon? Canyon Hills would argue against holding pre-conversion sins against a biblically qualified person who desires to serve the Lord's people. We cannot attempt to make the qualifications of 1 Timothy 3 apply to a man's life before he is saved. If God has forgiven him and made him a part of His church, we cannot hold his past against him. It does not seem possible that by Paul's phrase in 1Timothy 3:2 he intends to hold a man's pre-conversion against him. To judge a man's spiritual qualities on the basis of sin committed before he was saved, before he was capable of understanding God's will or Word, and before he has the power of Christ's life within him is to create a false standard that detracts from God's wonderful grace and which also fails to deal with the real issue of 1 Timothy 3. It must be stated however, that unlike other pre-conversion sins, a divorced and remarried man might be in a vulnerable condition which could lead to embarrassing circumstances or subtle reproach. The elders will have to judge for themselves whether a prospective deacon is actually under reproach because of divorce and/or remarriage in his unconverted days. Regardless of one's view on divorce and remarriage, an acting deacon who divorces while in office is under reproach and must be disqualified. The issue is not whether God forgives divorced people (of course He does) or whether a divorced person can serve God (of course he can). The real issue in this instance is the leader's public reproach on God's glory and the testimony of the assembly of saints. Furthermore, there is a supremely important issue of example, which is often forgotten in our day of professional ministry. The deacon, by definition, is a community leader who is honored for his example and service. According to Peter, the deacon's power to lead is dependent on his godly example (1 Peter 5:3). 5
One last area of difficulty lies with whether a single person can serve as deacon. It appears that Paul does not imply that only a married person is qualified to serve as deacon. He does not say, "a husband of a wife," but, "the husband of one wife." 6. Manages children and household well Concerning this qualification, Donald Guthrie remarks, "A most important principle, which has not always had the prominence it deserves, is that, any person unable to govern his children graciously and gravely by maintaining good discipline, is no man for government of the church. Scripture indicates that a deacon must keep children under control with all dignity. A Christian deacon must have obedient and submissive children (age not indicated). They must guide their children in an honorable, respectful, and dignified way. The Bible implores fathers not to provoke or exasperate their children (Ephesians 6:4; Colossians 3:21). It takes a great deal of ability and knowledge to care for God's church. It follows that if a man does not know how to manage [Greek, projistemi; see 1 Thessalonians 5:12; 1 Timothy 5:17] his own household he will not be able to manage the more difficult and demanding task of caring for God's church. 7. Not a malicious talker Not given to gossip. 8. Temperate Literally, the Greek word means wine-less, or sobriety in the use of wine. A few interpreters think the word should be understood in its literal sense, but that is unlikely. The word seems to be used metaphorically, referring to mental, behavioral and spiritual sobriety. Sober or temperate are good translations of the Greek and imply self-control, clear-mindedness, and freedom from all excesses. 9. Trustworthy in everything Above reproach. A person who is above reproach has a good moral and spiritual reputation. They have an irreproachable life in the sight of others. They are free from any offensive or disgraceful blight of character or conduct. Hence, critics cannot discredit his profession or prove him unfit as a community leader. The deacon s ministry will strive to maintain the highest level of integrity in the area of men and women serving together and will take great caution as to not compromise their testimony. C. PRACTICAL QUALIFICATIONS The practical qualifications unique to Canyon Hills are the following: 1. Loyal support and accountability to church eldership. 2. Active and serving member of Canyon Hills, fully supporting the core values and statement of faith of the church. 6
3. Regular attendance at the meetings of the deacons. 4. The desire and ability to fulfill the duties of the office of deacon. III. DUTIES OF DEACONS Under the leadership of the eldership, deacons at Canyon Hills are given the authority to provide oversight and leadership in the following ministries. These ministries may expand to include other areas of need as determined by the leadership. Deacons are not expected to be the sole workers in these areas of service. Deacons will receive help in recruiting other servants who will help meet needs within their respective area of service. 1. Widows Maintain regular contact and offer prayer and practical assistance for those in need; especially those who are unable to leave home, and/or confined to a hospital. 2. Car Care Organize and oversee the Car Care Ministry for single moms and widows, and maintain a list of people with automotive needs. 3. Helps - Provide practical assistance with various chores such as errands, yard work, and general maintenance. 4. Financial and career support Provide biblical counseling and referrals to people with financial, career, or employment needs. IV. SELECTION OF A DEACON GENERAL: Candidates must have been members of CHCC for a minimum of one year. The following provisions shall serve as guidelines for appointment. A. Deacon candidates will be considered as the need arises. All church members with a heart for service and mercy are eligible. B. The designated pastor will meet with candidates for an initial interview and screening. The biblical qualifications for becoming a deacon will be reviewed. The Deacon Application will be given to the candidates at this time. C. The Deacon Application will be completed by the deacon candidate. If applicable, the deacon s spouse will be asked to complete a separate Deacon Application. D. The designated pastor and elders will review the Deacon Application. E. The elders will interview deacon candidates. F. Deacon candidates will be presented to the church for confirmation and appointment. 7
V. TERM OF A DEACON A deacon shall remain in active status as long as he/she annually indicates a desire and commitment to serve, is regular in attendance at the deacons' meetings and participates in the ministries of the deacon body. The minimum term for a deacon is two years from the date of appointment. After two years, the deacon s continued service will be reviewed and continued or terminated by mutual agreement. A deacon may be removed from service at any time if it is determined there are physical and/or emotional issues preventing them from serving, or misconduct, as described below. Deacon Misconduct: As an appointed office of leadership in the church, deacons are held to the same accountability as pastors and elders. In the event of allegations of spiritual misconduct by a deacon, the handling of such allegation(s) will follow the same guidelines as spelled out in the Elders manual. The highlights of this process are as follows (details are contained in the elder manual): 1. Accusation Phase Any accusations brought against a deacon will initially be by direct contact by the person(s) bringing the accusation. 2. Investigation Phase The allegation will be reviewed by a team of pastors and/or elders appointed by the Elder chairman. The Deacon will be excused from ministry during this phase. 3. Restoration Phase If the accusation is found to be true, scriptural restoration guidelines will be followed to restore the Deacon to Christ, to the church, and to the offended party. Service as a Deacon will be discontinued. 4. Communication Phase The Eldership will appoint a single person to communicate and answer questions regarding the alleged misconduct and investigation. CONCLUSION The office of a deacon demands a high level of commitment, a mature knowledge of the faith, and dedication to the fellowship and service. I Timothy 3:13 summarizes it best, "For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus. 8