RICK ATCHLEY Richland Hills The Deaconess


There was never an Assembly of Christ in Cenchrea



Phoebe was an official of the Ekklesia at Cenchrea.  The PNYX was the hill above the Agora or Market Place.  The PSALLO word defines a blood and filth stained rope which servants used to drive the people to the PNYX.  Jesus consigned the singers and dancers to the marketplace where the pagan temples were located and one could buy a young boy or radishes.  Many churches confess to being MARKETPLACE assemblies where you can buy or sell.

There was never an Assembly of Christ in Cenchrea
The Ekklesia was the Greek Civil body of citizens one of the Civil Body of Greece.
Phoebe was Paul's SISTER.
Phoebe may or may not have been a Christian.
Phoebe worked at Cenchrea where she was the Immigration, Expelling or helping travelers.  Anyone wanting to settle in Greece had to go through Phoebe who would sponsor you or find a sponsor for you.

Corinth would be just inland from Cenchrea and Paul never mentions Phoebe.

Thuc. 8.97
Nevertheless, upon receipt of the news, the Athenians manned twenty ships and called immediately a first assembly [ekklēsian xunelego], in the Pnyx, where they had been used to meet formerly, and deposed the Four Hundred and voted to hand over the government to the Five Thousand,

        of which body all who furnished a suit of armour were to be members,
        decreeing also that no one should receive pay
        for the discharge of any office,
[2] or if he did should be held accursed. Many other assemblies were held afterwards, in which law-makers were elected and all other measures taken to form a constitution.


Dem. 3 10 Appoint a legislative commission. Do not use it to frame new laws—you have laws enough for your purpose—but repeal those which hamper us in the present crisis

Dem. 24 21  “If any law already in force be rejected on show of hands, the presidents in whose term of office the voting takes place shall appoint the last of the three meetings of the Assembly for the consideration of laws so rejected. The commissioners who preside by lot at the Assembly are required, immediately after religious observances, to put the question respecting the sessions of the Legislative Committee, and respecting the fund from which their fees are to be paid. The Legislative Committee shall consist of persons who have taken the judicial oath.

Phoebe was a Judge and an official of the Civil ekklesia.  She was PATRON or assigned a patron or sponsor before anyone was allowed to remain in Greece.

When The Ekklesia or body of believers Come together, Paul uses forms of SYNAGOGUE.  The Jewish synagogue had no authority to make new laws but to READ and REHEARSE that which is written for our learning.


Having achieved his goal of firing the vocational deacons, the elders are now the shepherds. They have a GOVERNING COUNCIL which undoubtedly has rubber stamped Ricks move into INSTRUMENTAL PRAISE and Sabazianiam.  I am sure that no one wants to rock the boat.  Part of the Purpose Driven Cult as put into practice is to manipulate things so that it is too dangerous to resist.

Rick ditto heads the books published by the Christian Church and we have revied most of them.  Writing with a Christian Church writer I am sure that his HIDING for more than a decade forced him to come out. It is illogical, therefore, that he has been USED and therefore 100% of his proofs are taken out of the context which would repudiate music.  He can make a loud, raw assertion and the cult mentality will prevent much opposition.  However, he deliberately distorts every musical passage and writer.

We will examine a few of his FALSE TEACHINGS to deliberately sow discord--for some agenda no one knows--

Rick Atchley Defending Instrumental Music. This is a psychological effort to silence all oposition on the basis that he and the elders have prayed, fasted and been guided into the conclusion that God DEMANDS Instrumental Praise. I have taken the false thesis often used of the Jerusalem council as authority for the "apostles and elders" too make CHANGES without opposition.  Of course, the Apostles just quoted the BIBLE to silence the CIRCUMCISION CROWD.  Now, Rick has become the CIRCUMCISION CROWD and demands to be the 'apostles and elders' who approves change.

A Ralph Johnson Review which pretty much covers the Tom Burgess and Alfred Knowles ditto head stuff.

Rick confesses to lying to himself for 10-12 years before he could OUT his views. According to Lynn Anderson it takes bout 11 years to CONDITION the "frogs" to be able to tolerate singing during the Lord's Supper.  However, I have recorded some Ricky views from 2002--4 years ago--where he claims his AGENDA to unite with the MUSICAL paganism: "
"The Unity Imperative," and he opened with the declaration,
"I want to see in my lifetime, our fellowship reunited,
and I intend to do all that I can to see that that happens" (p. 1).

Charles Spurgeon could not find a word low enough to define a "pastor" who would preach with a congregation whose views he did not support. Therefore, Rick has been at it for a decade and has publically told you what he INTENDED TO to.  You may read here for Ricks AGENDA and links to most of the "important" false teachers in the musical group.  There is no original information and it ALL speaks of males PLUCKING the harp to seduce a "youth minister" for pederasty.

As an EMPLOYER of the hireling you are NOT committed to question "god's annointeds" but you are FREE to dialog this by clicking here where I am posting further review which will be posted soon on the internet.

I can assure you that Rick CANNOT prove that he is NOT perverting these passages. Furthermore, many of the music passages he quotes prove that the PIPER claimed to be a musician but he had a hidden agenda which was not pretty.  There is NO example Rick or anyone can adduce to deny the Religion-Music-Sexuality connection.

lutherdoor.jpgTwenty Five Thesis by EX members NAILED TO DOOR of Richland Hills church of Christ.

For Analysis and Discussion.

See Rick Atchley - The usual mantra condemning non- instrumentalists for not bowing to what Luther said, in effect, the MARK OF BAAL. "Unity" forum with Christian Churches.

See other views from our look at the "creed" of Richland Hills Church of Christ in Fort Worth.

In addition, to understand the false elders false rationale for INSTRUMENTAL MUSIC in worship you may want to look at a review of a paper produced by and sent from Farmer's Branch Church of Christ. One has to doubt that any "once christian" college will permit anyone on its faculty who is NOT in sympathy with the instrumental Disciples Denomination. Therefore, you must grasp that none of ACU's product knows any of the Biblical or Historical evidence. No Levitical musician (creating hard bondage) and not even in the vilest pagan temples did the SINGERS or MUSICIANS ever get into the Holy Place as a type of the church of Christ.

Experimenting with Instrumental Music: The fatal flaw in the garden of Eden and in every FALL beyond redemption is EXPERIMENTING..

Farmer's Branch Church of Christ Part One:

Farmer's Branch Church of Christ Part Two

A look at the word NAGAN

10/08 Added: Isa 47 defines the end-time Babylon Whore religion of Rev 18 now appearing at your local "church."
Aristotle: Melody Deceives: "Poets also make use of this in inventing words, as a melody "without strings" or "without the lyre"; for they employ epithets from negations, a course which is approved in proportional metaphors..

The form of diction should be neither metrical nor without rhythm.

If it is metrical, it lacks persuasiveness, for it appears artificial, and at the same time it distracts the hearer's attention, since it sets him on the watch for the recurrence of such and such a cadence..

According to Philo, the gods of the pagans exploit this weakness of men. For the sake of a better effect, and with the intention of more easily cheating their devotes, that they have set their lies to melodies, rhythms and meters.." Click for more.

No one can doubt that Paul put the singing AND melody in the HEART and not upon a harp! If it breaks toward the MUSICAL side someone is trying to deceive someone as the "serpent" musically enchanted Eve while Adam went willingly.

I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: Ro.16:1

"In" means near, about, among. shortly

And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Rom 16:20

The church means the assembly. Therefore, Phoebe worked with people primarily at Cenchrea although the church might be close by Cenchrea.

For instance, the seaport of Cenchrea which was a short from area still know as Corinth and she could serve there without "attending" there.

We know of no specific church in Cenchrea and Corinth was so evil that Paul was happy that he had not baptized many of them. There were no deacons or elders and no one with enough spirituality to solve even the basic human relationship problems.

Because her job as 'patroness' would center around the seaport, Phoebe's service would have been there.

If she was really an "official" female deacon in Cenchrea then she served withot a preacher, without elders, without male deacons and as far as we can determine without a church. If she served in a group in Corinth then there was hopeless division.

By analogy, a woman might serve the church AT Dallas airport without being an official of Dallas church of Christ. If she served transient believers then she was not a church official.

Therefore, the elders are pushing the "office of deaconess" based on an area where there were no church officials known to history.


Or else, how can one enter into a strong mans house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. Matthew 12:29

He that is not with me is against me; and he that gathereth not with me scattereth abroad. Matthew 12:30

Jesus said that speaking against the Spirit (Word John 6:63) was blasphemy. And, yet the postmodern or post biblical view is that the bible has been so fragmented and "put through the sifter of philosophy and , say, John's own persona; agenda" that all that we have left is the CORE GOPEL of seven facts ABOUT Jesus.

Therefore, there is an urge to dismantle the BODY LIFE of the members and replace it with a hired staff with "on call" special servants. DISMANTLING of the role of DEACON who along with the elder is the only authorized teacher-pastors of a congregation, dismantles the entire Biblical order. Look closely and you will see that the elders have become SHEPHERDS of three class of membership: the ministers (rule by qualifications), the leaders and the members. See Rubel Shelly etal's NEW VISION THROUGH NEW GLASSES.

While Eldred Echols is called to testify for the deaconess it is important to add some more of his comments:

"Many churches of Christ among the blacks in the northern United States profess to believe that the New Testament eldership was intended only for that century and was succeeded by evangelistic oversight in later times. Even though their rationale is very shaky, since in fact, it was the other way around (the elders succeeded the evangelist), it gives them credal basis for a system they are more comfortable with, viz. a single strong individual who takes ultimate responsibility for all major decisions."

Unknown to the preacher, the term Special Servant is an oxymoron. It is like saying Ruling Slave. Special in both English and Greek carry the idea of a person superior in rank to others of their class. In Greek the word means AUTHORITY. Because the special female servants lead fractions of the "pyramidal ministry system" of a Babylonian or "like the nations" kingdom, it need no further proof that women are set over males of the same class. Paul warned in Second Corinthians that Fools love to be fooled and Jesus fired "the doctors of the law."

According to members who have been offended and "discorded" the elders decided (see below) to change their Bible and remove the deacon and replace him with male and female Special Servants. Apparently "special" is less threatening than "deacon."

When challenged by godly members the elders apparently decided that they would have to "fall back" and justify the office of Deaconesses.

Most of their quoted authority comes from the same people who are troublers in Israel and therefore are known to support that which they launced.

However, one mention of one woman is declared to be the authority to do what the church for 2,000 years has never done. That is, to see the deaconess as a female variety of the office of deacon.

We have posted the most important information on this sowing of discord and history knows of no official deaconess. Rather, this is the english translation of the word they assigned to widows over 60 and perpetual virgins who were called deaconesses but were actually nuns.

None of these women ever assumed the authority the Richland Hills elders are imposing.

See the legalistic superstition of "praise singing rituals."
See modern hymns as idols.

See the rise of Hymn Singing Rituals as a product of mind control agents as influenced by Voodoo.

See the Legalism of the Tithe.

The fatal flaw of the elders of Israel was firing God and demanding that "a king be set over us." The result was a temple system and human kings to drive the Israelites into captivity and death. This sentence had been imposed at Mount Sinai because of their musical idolatry.

The modern heresy is to "set a pulpit minister over us." There is no Scriptural, historical or sensical reason for calling a a hired, surrogate head of the "family" unless the elders have already rejected Christ as the One and only teacher and know that they are no remotely competent as pastor teachers.

To that pyramid of power is added the musical worship teams to exercise sexual power condemned by Paul. This is the beginning and end time Babylon Harlot religion. The mega-churches are towers of Babylon or end time locusts eating up the work product of the people who are slaves of the watchtower.

Key points in the elders' study of "deacons"

RICK ATCHLEY RICHLAND HILLS: The word "deacon" is actually an Anglicized form of the Greek word diakonos. It's meaning is "servant," and that is how it is usually translated in the New Testament. It was a very common word used for anyone who provided some kind of service. In John 2, for example, the household servants at the wedding in Cana are called diakonoi.

That is a fact: all servants were servants but some servants had a different function. For instance the king's right hand man was a servant but the fellow who cleans out the latrines is not the same kind of servant.

Elders come in two classes: first, Paul calls elders "aged men" and believe me, a woman cannot be an aged man. These men were due honors if they were honorable.

Second, senior males would be more available to be vocational pastor-teachers or preachers of the local flock. They must be Spirit filled and able to teach. By the definition of Jesus being a "doctor of the law" would exclude one.

The potential for evil by ungodly senior males (a young man cannot be an aged man) appears at every turn away from God:

Then all the elders (zaqen or old men) of Israel gathered themselves together, and came to Samuel unto Ramah, 1 Sam 8:4

They 'fired God' as their ruler and demanded "set a king over us." Therefore, all old men are elders but only elders who refuse to "set a king over us" and "labor to the point of exhaustion in preaching and teaching" are to be recognized or pointed out as elders who rule over the church only to the extent that they "teach the word as it has been taught." When they are not competent teachers and hire a surrogate elder then they are not qualifed as Paul defined the work or office of the elder.

The same word, presbuteros, defines the Jewish elders (Matt 15:2) and,

And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Mt.26:47

Did you know that the Judas Bag was "for carrying the mouthpieces of wind instruments?" And the prophecy was that Judas would attempt to triumph over Jesus with "wind instruments and making a joyful noise before the Lord." Don't preachers believe that they are chief priests? Click to see the ugly spectacle of male worship teams trying (as always) to defeat Jesus.

And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. Ac.23:14

Did you know that a band of merry men pledged themselves to radically restructure the church to accept a broader role for women and instrumental music? The elders are right in the middle of every muddle and their claim of command authority is the MARK.

For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Acts 20:29

Paul understood that within the band of old men there would be some competent pastor-teachers but there would also be lots of sheep killers or scatterers because they wear a "sheepskin."

Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them Ac 20:30

Perverse has more than one meaning:

Diastrepho (g1294) dee-as-tref'-o; from 1223 and 4762; to distort, i.e. (fig.) misinterpret, or (mor.) corrupt: - perverse (- rt), turn away.

"We cannot change the Bible. We know that they are all against us but:

But we wanted to end our own use of this title."

Therefore, if all who are defined as servants proves that they should fill the "office" of Deacon in the assembly it also proves that the elders can (and assuredly will) elevate women to be preachers an elders.

However, based on the definition of the word, diakonos, as being "filled with the spirit" in Acts and "holding the mystery of the faith in a pure conscience" and based on history, the DEACONS were authorized to be the TEACHERS with the same authority as ELDERS. For Rick and crew to FIRE the Deacons and replace them with WAGED AND PROBABLY TENURED MINISTERS is to repudiate the meaning of "deacon" as a servant. Phoebe, for instance, served at her own expense and supplied the needs of the Apostles who were authorized teachers were she was not.

A "minister" who wants to take the Deaconess job must get off the payroll, get a job , work when others work and preach when they have time off. Paul did it and said, in effect, "This is the pattern which you must follow or YOUR must not eat."

RICK ATCHLEY RICHLAND HILLS: Jesus held up this lowly role as the model for Christian attitude and behavior: "Whoever wants to become great among you must be your diakonos." (Mt. 20:26) In Jn. 12:26 this term is used to describe anyone who is Jesus' follower.

No. pre, Post modern, Jesus came to SERVE and not to be SERVED. The Hebrew had the word "abad" for serve. He did not come as a "minister" or Sharah meaning "to attend as a menial or worshiper" but as a helper. He came to "wait up on menially as a host." Jesus was not just making a pattern but of himself,

And being found in appearance as a man, he humbled himself and became obedient to death-- even death on a cross! Phil 2:8

Therefore, for an elder who is an elder only because he "labors to exhaustion in preaching and teaching" and who "teaches the Word as it has been taught" to turn into a wolf and claim command authority to assign authority without Biblical or historical authority violates that principle beyond redemption.

By secretly deciding to "end our use of" deacon and impose female authority to stand over or preside over sub-sections of the work and worship of the church, this Spirit of Jesus is not being modeled.

The claim by an increasing number of elders that "you must obey the elders even if they lead you into violating the Scriptures" is a sure sign that they are not pastor-teachers but hireling shepherds with an agenda to display personal power and personal pride in "temple building" and collecting as many lambs as possible for the meat market.

RICK ATCHLEY RICHLAND HILLS: Influenced perhaps by the way Jesus used the word diakonos,

Paul came to use it in a broad sense of people engaged in various kinds of Christian service.

Jesus as SON spoke only what He heard from the FATHER. In order to be a CHRISTIAN Paul did the same thing and insisted on the same thing in the "singing" or preaching passages. Paul didn't just reinvent the word because of Jesus. Rather, serveants were always diakonos and Paul was a deacon based on HIS WORK and not on his TITLE:

Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 2 Cor 11:23

The Post Modern view is that men like Paul, being disappointed that an EARTHLY KINGDOM did not arrive, "remembered" the fragmented memories of the disciples of Jesus. Then, using their own PERSONAL AGENDAS, they "came to use" words to fit. Rubel Shelly claims that John swiped the LOGOS idea from Greek Philosophy and fit it to his own personal agenda to write the gospel account bearing his name. Of course, Bible 101aaa knows that the Hebrew translation, Dabar, was used beginning in Genesis to define God as the ONE whose Spirit nature could be expressed in WORDS. So, Shelly, has giving everyone the right to "take the same liberties" Jesus used.

Rick, is just as Post Modern in claiming that Paul COINED a new definition of "deacon" to fit his own agenda.

In these cases he combined it with some other word or phrase to make clear the spiritual nature of the service: e.g. "servant of God," "servant of Christ," "servant of the gospel," "faithful servant in the Lord," etc.

This is just the simple way languages work. If you want to speak of "a servant of Christ" you use the same word as "a servant of the President." The word does not change but the task may change.

The rise of Narrative Theology and the Post Modern (post biblical) view in "christian" colleges makes the Bible student gag. However, my lawyer nephew just this morning claimed that I could be a tel-evangelist, tell them I am God and get 1/2 of one percent and get rich. In Paul's imagery, fools love to be fooled and the self-fooled "scholar" needs to hang his head in shame. Click to see how the locusts are eating up the flock and claiming that the Bible is not our authority.

It is a well attested fact that Paul defined all "aged men" as elders but those aged men, full of the Spirit who devoted themselves to preaching and teaching are to be given double honor. Paul THOUGHT that Jesus as The Spirit would guide him into all the truth just as He had the other apostles. Therefore, he did not have to invent the message and the WORDS would be in a "tongue" or minor dialect or Hebrew or Greek and the message would be the same while the words change.

And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. Acts 22:14

For thou shalt be his witness unto all men of what thou hast seen and heard. 22:15

But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Ac.26:16

Christ made Paul an UNDER MINISTER:

Huperetes (g5257) hoop-ay-ret'-ace; from 5229 and a der. of eåreåsso, (to row); an under- oarsman, i.e. (gen.) subordinate (assistant, sexton, constable): - minister, officer, servant

LET a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 1Co.4:1

On the other hand, the trained speakers who were trying to get on the DOLE had their pretensions cut out from under them because Paul as a true DEACON would not accept pay. This made it easy to sort out the false or HUPER apostles:

"These so-called apostles are not in Paul's view genuine apostles at all, but only spurious counterfeits of whom his church should beware. Paul is therefore extremely scornful of those 'false' (2 Cor. 11:13) or, as he ironically describes them, 'superior' apostles (12:11), who go beyond the boundaries of their commission and give themselves a position in local churches to which they have no right. Such men, he says, 'commend themselves' (10:12, 18), 'compare themselves with one another' (v. 12) and 'boast beyond the limits in other men's labours' (v. 15). In order that the churches 'may make much of them' (Gal. 4:17) they 'put on airs', 'take advantage' of others, 'prey' upon them and, in effect, 'make slaves' of those they are to serve." ( Banks, Robert, Paul's Idea of Community, Eerdmans, p. 174).

If you fire the vocational deacons and replace them with "professional" or huper-deacons, you prove Paul's point perfectly: you are false apostles.

I just couldn't prove that Paul ever heard Jesus use the Greek word in any gender. Therefore, speculating that Paul got his ideas by narrating the grammatical usage of Jesus is not good enough to justify sowing discord among brethren and offending these little ones.

Therefore, Paul clearly defined the work of the elder and deacon to include married males. He did so by inspiration and not because he remembered how Jesus and everyone used this common word which, like elder, would be given an uncommon meaning.

Under the guidance of Christ the Spirit the Apostles allowed the Grecians to select Grecian males to shepherd Grecian widows. Not even Spirit Guided apostles violated all of the principles of Spirit and good judgment and said: "Here is yall's pastors."

RICK ATCHLEY RICHLAND HILLS: In three Pauline passages the word diakonos appears without any additional phrases, but the spiritual nature of the service is made clear from the context. In each of these cases the service involved is associated with a local congregation.

This special usage indicates a technical sense that refers to an officially recognized function in these local churches.

For the non-impressed "Pauline" means relating to Paul. Everyone who serves the church is a servant. However, these words are not anglicized showing that for 2,000 years people held the Deacon and Elder to be more than casual ministers.

Furthermore, the elders may get upset that none of the translators for 2,000 agree with the latter day apostles and prophets but an elder "teaches the Word as it has been taught" and does not do legalistic "patternism" which violates all of the evidence.

The lady who prepares the communion is a servant of the church but she is not a female deacon. We will look at this later to prove that if the elders are correct this does not give them authority to select servants but pastor-teachers as the deacons were the ministers of the early church.

RICK ATCHLEY RICHLAND HILLS: 1. In Romans 16:1 Paul writes: aI commend to you our sister Phoebe, a diakonos of the church in Cenchrea." As noted above, Paul's wording would indicate that this woman had been appointed to some kind of special service for this church. There was no feminine form of the word in Greek, so the masculine form was used whether it referred to women or to men.

However, your version may read like this:

I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: Rom 16:1

The "ministers" who SEE GODLINESS AS A MEANS OF FINANCIAL GAIN are out on a broken limb. The Nashville airport was once out in the country. A lady might serve at the airport serving as travellers aid to kept all of us young sailors from getting lost. But there was no organized "congregation" at the airport.

Corinth was a city but it had two harbors. To the West was Lechaeum on the Gulf of Corinth and to the East, Cenchrea on the Saronic Gulf. Corinth had a stone roadway between the two ports over which small ships were hauled to save a long and dangerous voyage. Along with a focus of North-South commerce, Corinth had a "lock" on money and evil.

History knows of no organized church at Cenchrea and historians believe that the Phoebe served primarily at Cenchrea because her "job title" included the role of transportation minister just as every harbor or airport or train station had servants to keep young sailors from getting stranded.

The Bible knows of no "elders, deacon and deaconesses" at Cenchrea and Corinth did not have appointed ministers over a corrupt church which never met with Paul's approval. Therefore, Matthew Henry sees the church of Corinth probably meeting at some outlying area such as Cenchrea. By analogy, the "church at the international airport" might minister for the "church in Nashville."

Clement of Rome wrote to Corinth about the common practice of the Apostles:

"And thus preaching through countries and cities, they appointed the first-fruits [of their labours], having first proved them by the Spirit, to be bishops and deacons of those who should afterwards believe.}

However, Corinth never had a spiritual leadership and Clement warned about how self-seekers dismissed the senior, spiritual leadership:

Furthermore, the "latched onto" ministers are in deep barnyard because both the meaning of diakonos as applied to the congregation gave them a teaching responsibility, they were selected by the church based on their teaching work, and no outsider could come in and fire them any more than they could fire the elders. Clement wrote:

"We are of opinion, therefore, that those appointed by them, or afterwards by other eminent men, with the consent of the whole Church, and who have blamelessly served the flock of Christ in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry.

Again, if there was an "organized congregation" at Cenchrea as opposed to people just serving in a location, history takes no note of it and to Paul is was a place to get his head shaved. If Phoebe was a "female deacon" history knows nothing of it and indeed stands opposed to the idea.

To use this to "sow discord" around the world is pretty shakey ground especially since History never sees deaconesses as "female deacons" in an approved fashion. Such usurpers, as was Simon who would pay hard cash to get a money making scheme would be told:

For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Acts 8:23

While Rick and the Elders might say "we are not gonna take it any more" the translators are agreed that the anglicized "deacon" does not remotely fit here.

Again, everyone knows that a servant is a servant is a servant. For instance a good minister, like the pattern of Jesus as Son speaking the words of the Father, is one who repeats what he has heard: a herald or evangelist does not on penalty of death open and alter the king's message:

If thou put the brethren in remembrance of these things,

thou shalt be a good minister of Jesus Christ,
up in the words of faith and of good doctrine, whereunto thou hast attained. 1Ti. 4:6

I like the translation "minister" because a good minister by definition feeds the flock with the words of faith and good doctrine. If he feeds the flock with "we are mad as hell and we ain't gonna take the word deacon anymore" or tidbits plucked from his peer band then he is not a good minister. In any case, Scripture does not authorize him a salary. So, once churches violate that clearly-stated Biblical command and the testimony of history they have allowed the elders to "set a king over us" and they will get their just punishment and share with the elders banishment.

Would that passage give self-authenticating elders the right to ordain everyone who reminds everyone of some Biblical fact a deacon or deaconess?

Since the work of the elders (with no authority for a class called "preacher") is to preach and teach only "that which has been taught" if an 18 year old girl reminds people about the Bible why can she be a deacon and not an elder?

Phoebe had another title which made her an official servant of the Greek government. Her "office" was to assist strangers through the nation or to find housing and work. For instance, in Didache even if one claimed to be an apostle or prophet came to preach and remained more than two or three days they were to get him a job or send him packing.

Phoebe was a "business woman" just like Lydia. And Paul begged the same consideration he begged from a travelling lawyer:

I commend to you our sister Phoebe, a servant of the church in Cenchrea. Rom 16:1

Phoebe had served the church in Cenchrea but she is never seen fulfilling the teaching role. The first sense in which servant is used of Phoebe is:

Diakonos (g1249) dee-ak'-on-os; prob. from an obs form (to run on errands; comp. 1377; an attendant, i.e. (gen.) a waiter (at table or in other menial duties)

She could even be a teacher but not in a public sense over the assembly or males.
a Christian teacher and pastor (techn. a deacon or deaconess): - deacon, minister, servant

[A pastor is a feeder with the Word: if he rejects the Word then he is not a pastor-teacher]

The first definition applies to Phoebe as someone who runs errands. However, she was never considered a "Deacon of the female persuasion" as indeed no one else was.

If the elders are going to use the second part of the definition which Paul applies to married males, then the elders have their authority to secretly ordain female elderessess or preacheresses.

RICK ATCHLEY RICHLAND HILLS: 2. In Philippians 1:1 Paul addresses his letter to "all the saints in Christ Jesus at Philippi together with the overseers and diakonois." Again, the close association of these "servants" with the local church would indicate some kind of official recognition of their function in that church.

They are officially recognized or they are not: which is it? History agrees that aged men (elders) kept the church from the folly of youth. Some elder men were competent teachers and were therefore Bishops who became the evangelists for their area. The deacons were perhaps younger and more able to go out as pastor-teachers as the word admits.

After discounting the Bible as authority for the Deaconess, church history as authority or Canon Law, a Catholic "lawyer" notes that:

"It would, however, be a mistake to conclude that the term has here necessarily a technical sense. When St. Paul speaks of Apollos (1 Cor. 3:5), Epaphras (Co. 1:7), Timothy (1 Thess. 3:2 and himself as diakonoi,

he is obviously concerned with service and not with office, and this may equally be the case with Phoebe--further than this the evidence does not allow one to go." (Davies, p. 1) (Davies, J.G, "Deacons, Deaconesses and the Minor Orders in the Patristic Period," Journal of Ecclesiastical History 14, no. 1 (April 1963), p. 2-3). See more.

PAUL and Timotheus, the servants of Jesus Christ, To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: Phil 1:1

Episkopos (g1985) ep-is'-kop-os; from 1909 and 4649 (in the sense of 1983); a superintendent, i.e. Chr. officer in gen. charge of a (or the) church (lit. or fig.): - bishop, overseer.

The shepherd "stands over" the flock so that he can lead it to food and watch for the wolves all wrapped up in sheepskins. Again, the elder is an aged men who is the balance wheel of the community. As a competent Bible teacher he is bishop.

Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 1 Peter 5:2

For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; Tit.1:7

Because Ephesians 4 does not define a "preacher" class but a Pastor-Teaching class, and everything Paul commands excludes a "wage" this passage agrees that if you hire a church feeder you have been warned that you have a hireling and the hireling will as soon eat the lambs as take care of and feed them.

The bishop is to feed the church like a shephard. He is not set into his role by a direct operation of a third person called the Holy Spirit (this band has also promoted the Catholic trinity).

Rather, a holy spirit is a person's own spirit made holy by having the Word indwell:

Take heed therefore unto yourselves, and to all the flock, over the which

the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. Ac.20:28

Keep watch over yourselves and all the flock

of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. Act 20:28NIV

Full of the Holy Spirit is defined as:

Holding the mystery of the faith in a pure conscience. 1Ti.3:9

Jesus said that "my word is Spirit and Life" (John 6:63). In Colossians the teaching resource was the Word of Christ; in Ephesians it was Spirit. Therefore, one is made an overseer by having A holy spirit which understands the Word of Christ: the Holy Spirit as a person does not take one "apt to chase coons" and make him "apt to teach" and suddenly filled with command authority.

This is a warning because

For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Acts 20:29

A shepherd does not magically get permission to radically rewrite the Biblical text "because we want to" but his task is exclusively ordained to teach and keep the wolves out. And the wolves "are us."

RICK ATCHLEY RICHLAND HILLS: As in Rom. 16:1, the term diakonoi could include women as well as men.

Again, in our version, the word is translated and not Anglicized:

I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: Rom 16:1

You remember that Paul came to Corinth and remained until his 'team' arrived. Then, he let them know that Jesus was the Christ and of course had to leave the synagogues. Paul tarries in Corinth but not in Cenchrea:

And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. Acts 18:18

And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. Acts 18:19

Cenchrea is a sea port of Corinth. Phoebe ministered to the church there and the message is that she was a business woman of means and could minister to the sick and distressed. She "ministered" to many and was indeed a servant. Aquila and Priscilla had risked their lives for Paul.

We know nothing of the people who assembled there but it would not have had a Preacher Person, elders with command authority, deacons with leadership over a fraction of the "ministeries" there because they were church or school and not a secular organization. Therefore, to compare deaconesses at a modern mega-temple and the simple family meetings in Cenchrea is very wide of the mark.

"Here is the recommendation of a friend, by whom (as some think) this epistle was sent-one Phebe, v. 1, 2. It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. Matthew Henry.

The church in Cenchrea is most likely the church of Corinth:

"As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, 1 Tim. 5:9.

But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church.

Outside of the urge for preachers who have elevated themselves to the top of the pyramid, there is nothing in the Bible or church history or common sense which would elevate anyone to being a

Special servant

"Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. (12/8 of a mile or 1 1/2 mile) Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city (Acts 18:12), as at Philippi they met out of the city by the water-side, Acts 16:13. So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city.

We know of no specific church in Cenchrea and Corinth was so evil that Paul was happy that he had not baptized many of them. There were no deacons or elders and no one with enough spirituality to solve even the basic human relationship problems.

Because her job as 'patroness' would center around the seaport, Phoebe's service would have been there.

If she was really an "official" female deacon in Cenchrea then she served with a preacher, without elders, without male deacons and as far as we can determine without a church.

As a "patroness" Phoebe was not an officer or employee of the church in Corinth but a financial aid to Paul who never burdened the church for a "wage."

If the good preacher wants to preach then he might be advise to organize a band of women to support him.
However, a servant has a bowed head and does not seek to be a "ruler" as the term seems to imply in this discussion.

Since Paul never identified Phoebe as a Pastor-Teacher she is defined by the first part of the word:

Diakonos (g1249) dee-ak'-on-os; prob. from an obs form (to run on errands; comp. 1377; an attendant, i.e. (gen.) a waiter (at table or in other menial duties)

And it bears repeating that if the good scholars are correct and honest then they need to appoint females as PASTORS or elders or preachers as key pastor.

specificially a Christian teacher and pastor (techn. a deacon or deaconess): - deacon, minister, servant

Phoebe is defined by the "servant" part but there is no hint that she was a teacher or pastor. Therefore, she was not a deaconess in the official sense.

If Diakonos applies to the Deaconess then Rick has no reason not to let the other shoe drop and ordain her as preacher or elder!

Because they will get the stubborn deacons out of the way but will not fire themselves and appoint female elders and preachers we must assume that this is either unscholarly or dishonest.

The same Paul who used (in Greek) the word for deacon which the good elders want to make gender-variant also wrote:

Let the woman learn in silence with all subjection. 1 Tim 2:11

But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 1Ti.2:12

Esuchia (g2271) hay-soo-khee'-ah; fem. of 2272; (as noun) stillness, i.e. desistance from bustle or language: - quietness, silence.

Esuchios (g2272) hay-soo'-khee-os; a prol. form of a comp. prob. of a der. of the base of 1476 and perh. 2192; prop. keeping one's seat (sedentary), i.e. (by impl.) still (undisturbed, undisturbing): - peaceable, quiet.

Therefore, Paul could not have used "diakonos" in the sense the elders propose or she would be the pastor teacher who stands above the flock. This would violate his direct command that women not stand over or preside over the church's work of worship. And so agrees all of the historical evidence the good elders are partially quoting.

If Rick Atchley is correct then Paul was confused (and we ain't gonna take it any more) and REALLY meant that wome ARE permitted to teach and become non-sedentary in the assembly.

And those who tried it always turned it loose like a hot potato because it seems that the Spirit may have known something about the male and female types when women were never priests.

RICK ATCHLEY RICHLAND HILLS: 3. In 1 Timothy 3:8-13 Paul describes the qualities expected of diakonoi. It is a broad description of recognized moral character and spiritual commitment, not a legalistic checklist. (Compare the requirements for similar appointees in Acts 6:3.) There is no mention in 1 Timothy of how these special servants were appointed or what their duties were.

On the analogy of Acts 6 we assume that what distinguished their service from that of other Christians was simply that it was a specially designated role recognized in some way by the local church.

Clement of Rome writing of Corinth whose "functioning" elders and deacons were displaced by the same people Paul warned about, both elders and deacons were ELECTED by the congregation when there were no APOSTLES present. However, some of Ricks running mates are now apostles so maybe that is how it is done. In Acts 6, all Hellenist men were selected by the Hellenists to serve Hellenist widows.

There is no himt outside of the rise of the role of BISHOP that the clergy was remotely involved in selecting deacons who would remain while the evangelists would GO.

The elders were "pointed out" based on Paul's observations and Titus' communicating the word, as those "who were already laboring to the point of exhaustion in preaching and teaching." (Lenski).

The idea of a man selected based on his business ability is disgusting and destructive and simply chases all of the male leadership away.

What Rick is doing is to tell the congregation that WE CAN APPOINT evangelists. Located "preacher-pastors" have STOLEN this title and now Rick and his board of elders believes that they can just get sick and tired of all of those old translations and MAKE women into speacial evangelists.

In Acts 6 not even supernaturally inspired apostles ORDAINED or preselected the men. Rather, they all had Grecian names, were selected BY the Grecians to look after the feeding of the Grecian widows.

By presumptiously selecting and setting-over the deaconesses the elders and preachers presume more authority than the apostles took.

Furthermore, consistent with the historical misapplication of the word "deaconess" Acts 6 is not open ended: it is limited to feeding the widows something which the men did WITHOUT TITLES and which women can do without the title of SPECIAL which makes them the superior-blood of the breed.

In Acts they were all males and two of them were not called deacons but evangelists although they did serve the widows. By serving the widows in Jerusalem "they purchased a good degree" or credibility to go out and feed them with the Word of God.

In Acts there is a specific requirement: they must be full of the Holy Spirit. And they were not called deacons but EVANGELISTS.

To Paul that meant that they must be:

Holding the mystery of the faith in a pure conscience. 1Ti.3:9 (or consciousness, a co-perception of the Word)

And let these also first be proved; then let them use the office of a deacon, being found blameless. 1 Tim 3:10

Are the wives to be LIKEWISE Biblical scholars? If so, they are prohibited from teaching in a public sense!

Even so must their wives be grave, not slanderers, sober, faithful in all things. 1 Tim 3:11

Let the deacons be the husbands of one wife, ruling their children and their own houses well. 1 Tim 3:12

If gune means "deaconess" in 3:11 does this demand that the deacons have just one "deaconess" in 3:12?

If even so or likewise means that the wives are deacons as well, then they must be totally qualified as Bible teachers and they are, according to Acts 6, to move on and become EVANGELISTS also.

Since WE have declared that a herald or preacher or evangelist is NOW located with no place to preach, then by making the Special Deaconesses super stars we have also made them capable of being located preacher-persons.

If the term LIKEWISE ripples backward to make the gunes ALSO deacons and the deacons LIKEWISE Elders then the gunes or wives are LIKEWISE ELDERESSES, and so some contend.

Like the "deacons" in Jerusalem, the deacons in the later church were not "buildings and grounds guys" but they first of all had to be, like the elders, full of the Spirit Word. Why would that be? That was because the work rapidly led into being the minister or evangelist of the church.

Because women are not being allowed to preach, then making them into Deaconesses is just 'using' them by giving them a title now taken away, by force, from the males.

If you don't like the word "office" then just call it a work. However, verse 13 proves that it was an ongoing work from which one deepened their spiritual knowledge and gained confidence in "the faith."

For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. 1 Tim 3:13

You cannot purchase these degrees from the local degree market:

Bathmos (g898) bath-mos'; from the same as 899; a step, i.e. (fig.) grade (of dignity): - degree.

Bathos (g899) bath'-os; from the same as 901; profundity, i.e. (by impl.) extent; (fig.) mystery: - deep (-ness, things), depth.

Because the second or "deeper" part of the definition of the deacon qualifies one for being a pastor-teacher this next step would be an evangelist (all evangelists GO) or an elder.

But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 1 Tim 3:15

In chapter 4, Paul explained why people must behave based on what Paul wrote and taught:

NOW the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 1 Tim 4:1

And Paul told the elders that the departure would come from some of the elders. They would cut out whatever part of the Word and make up their own social rules for the church.

Speaking lies in hypocrisy; having their conscience seared with a hot iron; 1 Tim 4:2

Therefore, if you can fire the deacons and select your own favorites to be Special Servants you have no Biblical authority to preven the Deacons from firing the elders and selecting "special pastors." If the elders are correct that women can be "female types of the deacon" then she can be the Pastor-Teacher.

This is because the part of the definition of the deacon which applied to the males made them Pastor-Teachers.
Phoebe nor any other women are seen "teaching over males" or violating the "being sedentry" command.

Paul also outlaws the public teaching of women over men (not just baptized believers as the synagogue proves).

Therefore, neither Phoebe nor any woman is included in 1 Timothy 3:8-11.

Note on "women" in 1 Timothy 3:11: From our study of this passage we concluded that the mention of "women" in v. 11 is a reference to the women who serve as special servants, not to the wives" of the male special servants.

RICK ATCHLEY RICHLAND HILLS: The word in Greek can mean either "women" or "wives" depending on the context. But the grammar and syntax of the passage here strongly favor taking it as "women."

That is fine, but there is no context to allow you to translate her into a "deaconess." GUNE is never translated, cannot be translated, as wife. The word for the WIVES of elders is "gune," the word for wives of deacons is "gune" therefore the ONLY CONTEXT is that the "gunes" are the elder's and deacon's gunes:

Gune (g1135) goo-nay'; prob. from the base of 1096; a woman; spec. a wife: - wife, woman.

Her "positive" work cannot happen unless her "duties" are defined in the negative way: she can be trusted, she is not a slanderer nor is she a wine drinker.

Paul defined the qualification of the elder, then the deacon and then THEIR wives (plural)

Even so must their wives be grave, not slanderers, sober, faithful in all things. 1 Tim 3:11

Using the same word, gune, Paul said that the deacon must just have one of these "whatsits."

Let the deacons be the husbands of one wife, ruling their children and their own houses well. 1 Tim 3:12

That doesn't mean that seven deacons have just one wife, but each elder and each deacon must have one wife. I would be careful in calling my wife "that woman." And she is a diligent servant of the church but she is not a deacon or she would have to also have ONE WIFE.

If these are not "wives" but just "women" we certainly hope that they don't live with the deacons.

RICK ATCHLEY RICHLAND HILLS: The structure of verse 11 is identical to that of v. 8. Both begin with "In the same way ..." and both are equally dependant on the main verb in the previous paragraph. The qualities listed for the women parallel the four character traits of the men in verse 8. Significantly, the noun "women" lacks the article and possessive pronoun "their," which it would normally need to be understood as "wives." (The pronoun added in some translations is not in the Greek text.)

Because Rick appeals to Brother Eldred Echols for proof but do not grasp what he said, brethren from Richland Hills interviewed Brother Echols and he said what any honest reader of the Word would conclude. Interviewed by a member who reported:

"I particularly wanted his input on the conjunctive word "likewise" that was used twice by the Apostle Paul in 1Tim 3.

"Three times, I asked Eldred if the word "likewise" as used in 1Tim 3:11 meant that the group of people the Apostle Paul was discussing before and after this word were of equal credentials.

Three times Eldred emphatically and without hesitation said, "NO!" Certainly if "likewise" here meant that the subjects before and after were the same;

then the word likewise in 1Tim 3:8 would have to mean the same thing.

This would mean that deacon and elders are equal.
This would also mean that women could serve as elders since "
likewise" means they can serve as deacons.
Surely if a woman can serve as an elder she can surely serve as a preacher. Is this where the elders are going? Is there any way this is scripturally possible? What's going on? I'm confused!!

Brother Echols's paper can be read both ways. However, he so circumscribes the women's duty that he would not equate them to "female deacons." In later parallel discussion of the elder men and the elder women her duties would be consistent with her moral character and not with the teaching duties of the elder and deacon.

However, since the STRONG POINT of those trying to go postmodern and abrogate two thousand years of historical testimony and experience, the LIKEWISE argument is repudiated by Br. Echols as Rick Atchley's evidence.

How can an elder pledge to protect even one lost lamb deliberately sow discord and offend many of these little ones based on their latter day understanding of first century Greek which the translators of the text apparently did not know?

Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; 1 Tim 3:8
so must their wives be grave, not slanderers, sober, faithful in all things 1 Tim 3:11

Or as the elders want to translate it with their first century grammar book as authority:

Even so must women be grave, not slanderers, sober, faithful in all things 1 Tim 3:11

So, let it be: there still is not word nor grammar to make women into deaconesses!

The elder is an "aner," the deacon is an "aner" and their wives are "gunes."

The order is not:

The elder is an "aner," the deacon is an "aner" and their wives are "DIAKONOI."

An American translator may have to go to Germany and consult an author to translate a novel. By what stretch do the good doctors lay their hands on a first century dictionary, lexicon and Book of Grammar. Until the papyri no one knew what language the Bible was written in: it wasn't New Testamen Greek of the scholars but Koine of the fish mongers. Here is the word for likewise:

Osautos (g5615) ho-sow'-toce; from 5613 and an adv. from 846; as thus, i.e. in the same way: - even so, likewise, after the same (in like) manner.

Of 5613:

And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. Heb 7:8

(Likewise) And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. Heb.7:9

Proving that Likewise Does not Make gune mean deaconess.

After defining the work of the Elder, Paul wrote:

Likewise (g5615) must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; 1 Timothy 3:8

Does this mean that the deacon is a deacon and Likewise (meaning also) an elder? That is Rick's exact argument.

And when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. 1 Corinthians 11:24

After the same manner (g5615) also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 1 Corinthians 11:25

"Likewise" does not mean that you drink the cup in the same way that you eat the bread. You don't LIKEWISE brake the cup. The blood of Christ was not LIKEWISE broken for you.

If "likewise" accumulates everything which went before it--i.e. "gune likewise" accumulates the duty and authority of the elder and likewise the duty and authority of the deacon the you can simply dispense with both elders and deacons.

Likewise, what applies to the cup does not apply to the bread. They are simply one done sequentially:

I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 1 Tim 2:8

In like manner also, that women adorn themselves in modest apparel, with shamedfacedness and sobriety; not with braided hair, or gold, or pearls, or costly array; 1 Tim 2:9


When the pagan prophetesses performed their RITES often using singing and instruments they claimed to be able to LEAD YOU into the presence of the Gods. These RITES created PANIC or the burden of "spiritual anxiety created by religious rituals" which Jesus died to SILENCE. Remember that the Greeks defined the BEAST in Revelation as PAN. His horns were musical pan pipes which tyrants used to gain their own mountain kingdom.

In the environment in which Christianity arose was surcharged with such phenomena (raving prophecy). In the Greek oracles messages were uttered by priests or priestesses in a state of ecstasy,

consciousness being in abeyance, and it was necessary to interpret them to the laity, as both Plutarch and Heraclitus testify... In the orgies of the cult of Dionysus music, dancing, drink, and other means were employed to supereninduce the ecstatic state, in which the devotees ate raw flesh, disported themselves with frenzied enthusiasm in the forests, and indulged in wild phallic excesses.

The ecstatic person was 'in the divinity' and out of normal consciousness. Cicero makes prophecy and madness practically synonymous." (Clark, Elmer T., The Small Sects in America, p. 86, Abingdon)

"The religious ecstasy induced by music expressed itself either in an outburst of emotions, thus giving rise to religious catharsis, or in a transfer to the state of PROPHECY.

"In this way MUSIC became an important factor in divination. In the mysteries of the MAGNA MATER this relationship between MUSIC and DIVINATION is particularly clear. [The Serpent in the garden was a Musical Enchanter or Diviner: now, SHE has moved in]

"Through the din of tambourines, cymbals (locusts) and flutes the ecstatic worshiper of the GODDESS prophesied the future to those present.

"This relationship also explains why the expression for "making music" and "prophesying" was often identical in the ancient tongues. origen contra celsum 8.67. (Quasten, Johannes, Music and Worship in Pagan and Christian Antiquity, p. 39)

Orge I. natural impulse or propension: one's temper, temperament, disposition, orgê , hê, II. passion, anger, wrath, 3. Panos orgai panic fears (i. e. terrors sent by Pan), Eur.:--but, orgê tinos anger against a person or at a thing, Soph.; hierôn orgas wrath at or because of the rites, Aesch.

Euripides, Medea And one old woman among the servants, thinking, I suppose, that a frenzy from Pan or one of the other gods had come upon her, raised a festal shout to the god, until she saw the white foam coming between her lips and her eyes [1175]  starting out of their sockets and her skin all pale and bloodless. Then indeed she raised a wail in answer to her former shout. And at once one servant went to her father's house, another to her new husband to tell of the bride's misfortune: the whole [1180]  house rang with the sound of drumming footsteps.

Aeschylus, Agamemnon The case now stands where it stands--it moves to fulfilment at its destined end. Not by offerings burned in secret, not by secret libations, [70] not by tears, shall man soften the stubborn wrath of unsanctified sacrifices.69-71

But we, incapable of service by reason of our aged frame, discarded from that martial mustering of long ago, wait here at home, [75] supporting on our canes a strength like a child's. For just as the vigor of youth, leaping up within the breast, is like that of old age, since the war-god is not in his place; so extreme age, its leaves [80] already withering, goes its way on triple feet, and, no better than a child, wanders, a dream that is dreamed by day.

Orgia A.secret rites, secret worship, practised by the initiated, of Demeter, Cabeiri (homosexuals) Orpheus, Cybele GREAT MOTHER, mostly of Dionysus, orgia MousônAr.Ra.356

Rev. 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
Rev. 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
Rev. 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

Euripides, Bacchae 73 Chorus

Blessed is he who, being fortunate and knowing the rites of the gods, keeps his life pure and [75]  has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele, [80]  brandishing the thyrsos, garlanded with ivy, serves Dionysus.

Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, [85]  from the Phrygian mountains to the broad streets of Hellas--Bromius,

Aristophanes Frogs.  

Let him be mute and stand aside from our sacred dances
who has no experience of mystical language, or has not cleansed his mind
Who never has seen and never has danced in the rites of the noble Muses
Nor ever has been inducted into the Bacchic mysteries of beef-eating Cratinus

For being ridiculed in the ancestral rites of Dionysus.
All these I warn, and twice I warn, and thrice I warn again,
stand aside from our mystical dances; but as for you: arouse the song
and the night-long dances, that belong to our festival here.

G3735 oros or'-os perhaps akin to G142 ; compare G3733 ); a mountain (as lifting itself above the plain): 

Men lust to see non-quiet and non-sedentary females which by definition exercise the AUTHENTO authority which is both erotic and murderous. This defines the Mad Women at Corinth who had practiced the musical madness in pagan temples.

Org-aô  I. to be getting ready to bear, growing ripe for something,  
II. of men, like sphrigaô, swell with lust, wax wanton, be rampant, ho ep' aphrodisiois mainomenos . . orgôn Poll.6.188 ; of human beings and animals, to be in heat, desire sexual intercourse,   .

2. generally, to be eager or ready, to be excited, Lakedaimoniôn orgôntôn emellon peirasesthai Th.4.108 ; orgôntes krinein judge under the influence of passion,

Aphrodisiois mainomenos . .
Aphrodisios [From Aphroditê]
I. belonging to Aphrodite,

II. Aphrodisia, ta, sexual pleasures, .

2. a festival of Aphrodite, 

Aphrodisiois mainomenos . .

Mainomai  I. to rage, be furious, Hom.; ho maneis the madman, Soph.: to be mad with wine, Od.:--of Bacchic frenzy, Il., Soph.; hupo tou theou m. to be driven mad by the god, Hdt.; to mainesthai madness, Soph.; plein ê mainomai more than madness, Ar.:--c. acc. cogn., memênôs ou smikran noson mad with no slight disease, Aesch.

This is the same MENTAL EXCITEMENT which Paul outlawss as NOT Christian and NOT possible in the assembly. The mental excitement was almost always caused by music to induce MADNESS or "prophesying."

G700 areskÿ ar-es'-ko Probably from G142 (through the idea of exciting emotion); to be agreeable (or by implication to seek to be so please.

G142 airo ah'ee-ro A primary verb; to lift; by implication to take up or away; figuratively to raise (the voice), keep in suspense (the mind); specifically to sail away (that is, weigh anchor); by Hebraism (co

Demeter and Proserpine have become the heroines of a mystic drama; and their wanderings, and seizure, and grief, Eleusis celebrates by torchlight processions. I think that the derivation of orgies and mysteries ought to be traced, the former to the wrath (orge) of Demeter against Zeus, the latter to the nefarious wickedness (mu/soj) relating to Dionysus; but if from Myus of Attica, who Pollodorus says was killed in hunting-no matter, I don't grudge your mysteries the glory of funeral honours.

You may understand mysteria in another way, as mytheria (hunting fables), the letters of the two words being interchanged; for certainly fables of this sort hunt after the most barbarous of the Thracians, the most senseless of the Phrygians, and the superstitious among the Greeks.

Perish, then, the man who was the author of this imposture among men, be he Dardanus, who taught the mysteries of the mother of the gods, or Eetion, who instituted the orgies and mysteries of the Samothracians, or that Phrygian Midas who, having learned the cunning imposture from Odrysus, communicated it to his subjects.

For I will never be persuaded by that Cyprian Islander Cinyras, who dared to bring forth from night to the light of day the lewd orgies of Aphrodité in his eagerness to deify a strumpet of his own country.

Others say that Melampus the son of Amythaon imported the festivals of Ceres from Egypt into Greece, celebrating her grief in song.

These I would instance as the prime authors of evil, the parents of impious fables and of deadly superstition, who sowed in human life that seed of evil and ruin-the mysteries.

And now, for it is time, I will prove their orgies to be full of imposture and quackery. And if you have been initiated, you will laugh all the more at these fables of yours which have been held in honour. I publish without reserve what has been involved in secrecy, not ashamed to tell what you are not ashamed to worship.

All honour to that king of the Scythians, whoever Anacharsis was, who shot with an arrow one of his subjects who imitated among the Scythians the mystery of the Mother of the gods, as practised by the inhabitants of Cyzicus,

beating a drum and sounding a cymbal
strung from his neck like a priest of Cybele, condemning him 
as having become effeminate among the Greeks
and a teacher of the disease of effeminacy to the rest of the Cythians.

Pauo means: Stop the: Panos orgai panic fears (i. e. terrors sent by Pan), Eur.:--but, orgê tinos anger against a person or at a thing, hierôn orgas wrath at or because of the rites.

Is this reciprocal? Does this mean that the men must not braid their hair? Men can pray if they have holy hands to turn upward: women can pray if they are sober: neither are said to have LED in prayer.

RICK ATCHLEY RICHLAND HILLS: Finally, it didn't make sense to us that there would be requirements for the wives of deacons when there were no similar requirements for the wives of elders in the preceding paragraph.

Example: Married elders may speak at the meeting, likewise the married deacons may speak at the meeting, likewise their wives must come sober.

Can the sane mind claim that the DEACON'S wifes must come sober but the ELDERS wives can come drunk as a skunk?

No. Simple Reading 101aaa.

It would appear dangerous to sow discord among brethren and offend many of these little ones by rejecting the history of the world just because "it makes no sense to us."

Paul defines elders and LIKEWISE deacons and LIKEWISE the women or their wives as the translators pre-post-modern understood it:

Even (likewise) so must their wives be grave, not slanderers, sober, faithful in all things. 1 Tim 3:11

The "wives" are the wives of all of the elders and all of the deacons. And elders and deacons can have only ONE of these. But, Paul DIDN'T say that the deacon can have just one deaconess!

Look at the little picture:






If "likewise women" makes them female deacons.

Why doesn't "Likewise Deacons" make deacons also elders?

The work of the elder is different from the deacon. However, they both must have wives and the qualificaitons are the same. "It makes sense to me" that Paul would not spend valuable space defining the wives or women twice! In Titus they are further defined as wives but not deaconesses or "those women."

If the "likewise" makes the women "deaconesses" then it makes them "elderesses."

If there is no qualification for the wives of the elders (in the elder's view) and these are just "women" perhaps the elders LIKEWISE share the WOMEN. In early church history this is exactly what happened when large number of deaconesses (widows and nuns) were assigned to churches. This is why the "office" was ALWAYS abused and always outlawed.

Here is the way Paul said it to Titus showing that the elders are not hot shots but are aged males. The deacon is the "minister" of the church because by definition an aged man who is a stabalizing influence cannot get about and do the work of ministry (deacons not preachers)

That the aged men (elders) be sober, grave, temperate, sound in faith, in charity, in patience. Titus 2:2

Presbutes (g4246) pres-boo'-tace; from the same as 4245; an old man: - aged (man), old man.

The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; Titus 2:3

Presbutis (g4247) pres-boo'-tis; fem. of 4246; an old woman: - aged woman.

You see, the feminine form makes the women aged but it does not make them men. The women must also be sober, grave, temperant, sound in faith, in charity, in patience but aged women are not aged men.

Does their Biblical knowledge make them preside over the flock teachers? No. Paul made it so clear that a Phd cannot make a mistake:

That they may teach the young women to be sober, to love their husbands, to love their children, Titus 2:4

To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Titus 2:5

The absolute demand is that the elders must teach the word "as it has been taught." Timothy was to give attendance to the public reading of the Word. "Singing" was not singing but teaching the revealed word one to another. Therefore, there is no role for "ministry leaders" to preside over agencies of the social gospel and church as "holy entertainment."

Therefore, the best way women can win their husbands is "without words" and the best way they can evangelize is to make sure that the Word of God is not blasphemed. Blaspheming the Word is blaspheming the Spirit.

The elders are just trying to add female leadership to a non Biblical, pyramidal ministry system which will fall of its own weight sooner than later.

Continuing the "likewise" fallacy of the elders:

The young men being also sober minded does not make them young, male aged women! Get it?

Young men likewise exhort to be sober minded. Titus 2:6

The elder's wife has no more qualificaitons than any other woman because the pre-apostasy church did not peer-select a "man-wife" team. Therefore, all women "teach without words" more by their conduct than their "preside over the flock with a tune."

There is good Biblical reason for translating the word "woman" into "wives" for the elders and deacons:

One that ruleth well his own house, having his children in subjection with all gravity; 1 Tim 3:4

(For if a man know not how to rule his own house, how shall he take care of the church of God?) 1 Tim 3:5

The modern Deaconess is selected to the exclusion of males to "take care of the church of God." That is a fact.

Therefore, we conclude that "the women" refers back to both deacons and elders and means wives because they have children. We hope that the elders and deacons are not having children by the "women" as translated "deaconess."

RICK ATCHLEY RICHLAND HILLS: We have no way to change the use of the term "deacon" in English translations that have employed it for centuries to justify an existing ecclesiastical hierarchy.

No, Jesus said that there is no command leadership in the church. And Paul qualified the elder as one "laboring to the point of exhaustion in preaching and teaching." The elder is the pastor-teacher of the local congregation and if he dismisses the deacons as ministers and evangelists and hires a "top gun" who specializes in philosophy, communications or theater to be surrogate "father" of the family then he has abdicated any spiritual leadership and must resign.

The Bible does not speak of an ecclesiastical hierarchy: this has been the work of the elders who are too often "more apt to chase a coon than apt to teach the Bible."

However, it was ONLY after the bishops ceased to be EVANGELISTS and took control over the area of their ministry that an ecclesiastical hierarchy developed which would give ANY authority for a band of hired ministers and "board of elders" to fire the deacons when Christ intended that they be the younger generation of Servant-Teacher.

Therefore, Rick has become top of the pyramid of power and has decided that HE can fire the ONLY preacher-teachers authorized by the Word for the local church. The Mother of the end-time church who will have her own musical worship team (Rev 18) must be proud of such pride.

RICK ATCHLEY RICHLAND HILLS: But we wanted to end our own use of this title that only perpetuates the now common misunderstanding of diakonos as an "office" rather than a function.

Are the elders under a hostile attack from hostile women? Elders really cannot stomach boat rockers. Among the Episcopals we hear a similar chant:

No More Study!

In late 1971, women deacons, seminarians and supporters gathered for a conference on ordination, and sent a sharply worded letter to the Presiding Bishop protesting the planned appointment of still another study committee. Then they formed the Episcopal Women's Caucus, an avowedly-political group dedicated to promoting women's ministries.

Provacateurs (and street theater)

The day came, September 16, 1976. In an intensely charged atmosphere, the House of Deputies adopted a resolution already approved by the House of Bishops, calling for a new section in the church's canon law:

The provisions of these canons for the admission of Candidates, and for the Ordination to the three Orders, Bishops, Priests and Deacons, shall be equally applicable to men and women.

25 Years Bring Big Changes

In the aftermath of Minneapolis, some disappointed Episcopalians formed a breakaway church, while others vowed to fight from within. That conflict continues, with sexuality added to the mix, and more schismatic groups in the making.

For most, the changes made in Minneapolis, novel and threatening then, are taken for granted 25 years later. Some still call the 1979 book "the new prayer book;" but an entire generation knows nothing else. Children in most dioceses scoff at the idea that women can't be priests.

If you have had your WALK TO EMMAUS then you are already in bed with the Episcopals. However, their plan is to make you Catholics or Anglicans.

Remember the fuss made when someone discovered the word "paradigm." Wow, how many books have been sold and "discords have been sown" by "pradigm" professors fighting against the "pattern" pagans. Did anyone every tell them?

Well, we are gonna sow discord as Alpha males and fire all of the offices and hire functions. Webster to the rescue:

Office: 1. something performed or intended to be performed for another, 2. a) a function or duty assigned to someone as part of his work or position.

Function: a special duty or performance required in the course of work or activity. Syn: office or duty.

Do you get the urgency of doing a Narrative Theology on the Bible which stood for 2,000 years until the "ME" generation? Huh? Huh? Huh?

Next, how about doing away with defining peer-selected "youngers" to hold the "office" of Aged-Men?

This translates into Post Modernism or Narrative Theology. The old "modern" Bible has used the word deacon for two thousand years. However, we, a mighty band of men who have our degrees from infidel U have a right to use the old fragmented Scripture and use the Shelly Sifter to compose our own latter day translation.

This same Bible has NEVER given the church the idea that there should be an office of deaconesses. The word was always adopted to define the widow in deed (over 60) or the perpetual virgin. If "we have deciced to" make female deaconesses then they need to be put into convents if they are young. In no sense does the Bible or church history give "us" the authority to make the pastors over a fraction of the work of the church.

The word for elder is presbuteros. It is defined as an office but no more so than the work of the deacon. In the same way, the deacon may become an evangelist just as tthe "deacons" in Acts 6 were know as evangelists. The word is:

Diakonia (g1248) dee-ak-on-ee'-ah; from 1249; attendance (as a servant, etc.); fig. (eleemosynary) aid, (official) service (espec. of the Christian teacher, or techn. of the diaconate): - (ad-) minister (- ing, - tration, -try), office, relief, service (-ing).

Here are some examples:

But watch (keep sober) thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 2Ti.4:5

Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. 2Ti.4:11

If you fire the deacons and autocratically select a new set including female deaconesses (after special servant wouldn't fly) then you have fired that class of spirit filled men who become teachers or preachers or missionaries and who have equal footing with the elders in the local assembly.

RICK ATCHLEY RICHLAND HILLS: So we decided to use the term "special servant" for men and women who evidence the qualities described in 1 Timothy 3 or Acts 6 and who will accept resposibility for a designated role of service.

"Servant" retains the usual sense of the Greek diakonos, while "special" helps convey the technical sense it has in the passages discussed above.

Based on Acts 6, the definition of the work and history's proof that the DEACONS were the local pastor-teachers along with the elders, when WE decide to fire both deacons and not even appoint deaconesses but REPLACE them with hired hands then WE have usurped the authority of the Deacons just as Clement of Rome said happened in Corinth.

Again, these MEN were not called deacons but EVANGELISTS. Therefore WE can or have decided that women can be SPECIAL PREACHERS since WE have decided that we are too proud to go into all the world and WE have decided that evangelist really means located preacher.

But the "Deacon" who was always male was a servant but he was also a SPECIAL servant but not special in the true sense.

The "title" attached to the ALL MALE servants in Acts 2 is in two cases EVANGELISTS. Now, the preacher calls himself a "located evangelists" which is about as damning as getting paid to be a "located travelling salesman." Therefore, WE can decide that women can fill the role of Acts 6 when the HOLY SPIRIT decided no such thing then WE can and WE will decide that women can be SPECIAL evangelistis based on Acts 6. That means preside over elders whose role has been totally usurped by preachers in a direct violation of a clear Biblical principle.

All believers are servants and to make women into a clergy role is divisive. Diakonos just means servant or slave or a totally sacrificial person like Jesus.

The word SPECIAL is the feminine form of:

Egemoneuo (h2230) hayg-em-on-yoo'-o; from 2232; to act as ruler: - be governor.

Egeomai (g2233) hayg-eh'-om-ahee; mid. of a (presumed) strengthened form of 71; to lead, i.e. command (with official authority); fig. to deem, i.e. consider: - account, (be) chief, count, esteem, governor, judge, have the rule over, suppose, think.

The word "special" also applies the word "chief" to the new deaconesses but Jesus said:

But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. Luke 22:26

Egeomai (g2233) hayg-eh'-om-ahee; mid. of a (presumed) strengthened form of 71; to lead, i.e. command (with official authority); fig. to deem, i.e. consider: - account, (be) chief, count, esteem, governor, judge, have the rule over, suppose, think.

Therefore, WE have decided that elders RULE and that evangelists are located and now we have decided that those whom WE select can be CHIEFS in violation of the direct command and example of Jesus.

The word for AUTHORITY Paul uses is the Greek AUTHENTIA which means sexual authority exercised by any non-silent (including non-sedentary) women presiding or a part of a pastoral "praise team."

The word "special" in English:

Different from others; distinctive or unique. Special differentiates itself from others of its class or species. Singled out for ATTENTION.

Therefore, 'woman' + 'special' means violating the explicit Word of God: and no doctor of the law can deny that without needing to turn his "sheep skin" back in.

By fabricating a Tower of Babel "ministry pyramid" the intention is that the "special servants" are really to be RULERS OVER a fraction of the work which belongs to the elders who, if the pattern works, will soon find themselves replaced by female "special shepherdesses."

This has been done based on rejection of the historical meaning of the Scriptures somehow because WE now have the authority as autocratic, dominant leaders. However, remember the warning that self-elated elders have always been the cause of a beyond redemption rejection of God's word just so we can "set ourselves as kings over the flock."

Notable quotes from our resources:

Quoting Eldred Echols: "The preponderance of evidence is that deaconesses were commonly found in the first century churches. They did not constitute an office (as this term is used to designate a titled position) but a function. They were appointed to meet a practical need." Eldred Echols

But, that is not an honest quotation, is it? This is a summary but Echols (who isn't inspired) said that:

The TRUE Eldred Echols The preponderance of scholarship, both Catholic and Protestant, holds that there was a special class of older women who were regarded as deaconesses in the primitive church.

Some women were regarded as prophetesses, apostles and priests but they were neither. Some men were REGARDED as apostles so the Didache has a test: if they remained for the THIRD DAY this was the DROP DEAD test: they are false teachers.

Even so they DID NOT EXIST IN THE FIRST CENTURY CHURCHES: THAT IS A WHOPPER OF WHOPPERS and an apology is probably owed brother Echols.

If this were the truth then the Catholic feminists would not agree that women cannot be clergy. However, using the Law of Silence women can be deaconesses. THEN, she can become clergy!

The Role of Women Deacons Galles: Canon Law

At its 1995 convention in Montreal the Canon Law Society of America (CLSA) voted to present to the American bishops a report on women deacons. The 53-page report suggested that the American bishops seek an apostolic indult to permit women to be ordained to the diaconate in the United States.

The report carefully surveyed the historical evidence of whether women had been ordained to the diaconate and found the historical evidence inconclusive. Everyone acknowledges that in the early Christian era especially in the eastern church women served as deaconesses with a special ministry to women.

Because of the traditional seclusion of women there, women could not be attended by male ministers.

But there is no consensus as to whether deaconesses were ever technically and in the proper sense of the term "ordained" to the diaconate.

In the debate over women priests no one had been able to show that women had ever been ordained priests except in a few heretical sects. Thus the historical evidence ripened into a serious theological argument from Tradition that the church had not ordained women to the priesthood because she could not do so.

The CLSA report now skillfully turned this argument against the ordination of women to the priesthood into an argument in favor of the ordination of women deacons.

In the case of women deacons the report asserts that there is no clear and convincing evidence that women had not in fact been "ordained" to the diaconate. So, the report goes on to say, by the same logic the church is not precluded from ordaining women deacons.

If the American bishops request and receive the indult to ordain women to the diaconate, it will mean momentous (Christifidelis) readers should be aware of these potential changes.

Even if not priests, women deacons would nevertheless in canon law, like priests, be clerics. They would no longer be lay persons. To illuminate what their status would be if they are admitted to diaconal ordination, we present the following sketch of the current canon law of deacons.

Echols also quotes the Apostolic Constitutions speaking of the function of the deaconesses as though they are a common instution throughout the church.

However, Echols would deny that these were just deacons of the female persuasion. The church used the term "servant" which we see translated into english as "deaconess" to define the widows in deed who assisted with females. They never became responsible for any fraction of the oversight or operation of the worship rituals. We just happen to have that document handy for you to read.

Of course, this was about 350 years into the Catholic Apostasy.

We would want preachers, elders and deacons to have always been virgins. If a man's wife dies he can never get married and be an elder or preacher. The "deaconesses" must be aged widows or perpetual virgins (nuns). If your virgin deaconess decides to get married she shall be excommunicated.

"Ordain also a deaconess who is faithful and holy, for the ministrations towards women.

For sometimes he cannot send a deacon, who is a man, to the women, on account of unbelievers.

[This would include women "ruling over men" which would also repel the unbelievers]

Thou shalt therefore send a woman, a deaconess, on account of the imaginations of the bad.
deaconess does not bless, nor perform anything belonging to the office of presbyters or deacons,

but only is to keep the doors, and to minister to the presbyters in the baptizing of women, on account of decency.

The word which is translated "deaconess" in English went into areas in a seclueded society into which males COULD NOT GO.

Will someone read that to the scholars?

Caroll Osburn: "Although in later practice the role of 'deacon' became an official position in the church, there is no indication in the NT itself that the term 'deacon' ever meant anything more than a 'servant."' Carroll Osburn

Well, that isn't the fact as we have seen above by about 350.

We have shown that by the definition of the word that a deacon is a "Special Servant" with responsiblities which Paul restricted to the women. The word is used dozens of times when speaking of people who ministered, but Paul stated and so has 2,000 years of church history held that the deacon is a dedicated servant. And we have shown the connection between the word for deacon and the ministering evangelists as the 'deacons' Philip and Stephen are called evangelists.

N.D. Kelly: "It was the term 'deacon', or servant, which Jesus] employed to express his own revolutionary ideal of human relationships as mutual service mvolving complete self-sacrifice (Mk. x. 43-5; Mt. xx. 26-8). By a natural transition, therefore, every kmd of service in the propagation of the gospel is in the N.T. described as a diakonia, or ministry." J.N.D. Kelly

John N. D. Kelly is part of the Preterist writings (A.D. 70 movement)

The Spirit of Christ was the Spirit of the prophets. There is no female function in the Jewish civil rituals from which the common people were excluded.

There was no female role in the synagogue.

Jesus failed to pick a female through whom He would minister His Spirit Word to the World.

Therefore, what Jesus outlawed as terminal sin was even an inspired apostle who would decide to "rewrite" the Bible, fire the people approved by the congregation and presume to appoint female ministers over the flock.

An elder is a servant of the flock and the Old Testamen sternly warns against human shepherds who most often feed on the lambs and muddy the water of the Word with their big feet.

It is a fact that women are very powerful servants of the flock. Nevertheless, these elders have retranslated the Bible because "we ain't gonna take it any more that deacons have authority." Therefore, we will pick women who are easier to push around.

Rubel Shelly: If one adds the verb form of the word (diakoneo), a clearer--although ever-broader--picture emerges. Jesus served his disciples (Lk. 22:27b) and told us to lead m his kingdom by serving others (Lk. 22:26). Everyone should serve with the gift God has given him or her (1 Pet. 4:10). Just as certain women "were helping to support" Jesus (Lk. 8:3), so anyone giving food, shelter, or clothing to someone is credited with doing it to Jesus himself." Rubel Shelly

Because Paul an Apoistle with the right to food, refused to take it and set this as an approved example for all future evangelists, he was often supported by women who by definition were servants. However, no women ever presumed to take on the role of public proclaimer. Rubel Shelly will also give the women the right to prophesy in public.

This is "cumulative argument" presuming that if enough peer-authority is called up then everyone will forget that this has nothing to say about the deacon who is definitely an official role as assuredly as the evangelist is an official role--but not in the local congregation.

C. R. Nichol: "Phoebe was a servant, 'deaconess,' in the church at Cenchreae.... [In 1 Timothy 3] Paul was telling of the qualifications of the deacons, a selected group of men who serve in the church, and in the midst of the discussion he turned aside to make reference to the female-deacon, deaconess, and her qualifications. There were such women in the church in the days of Paul, women who were servants of the church." C. R. Nichol

Nichols push for women teachers was based on the new Sunday School movement where he argued that women were better teachers of the youth.

From michael C. Armour, Skillman Church of Christ, Dallas: Cincinatti Bible College, 2000. Armour notes that the opposition often comes from women and therefore the change must be done gradually (navigating the winds of change).

Perhaps women are more keenly aware of Paul's warning that preside over or non-sendentary "authority" was always sexual authority and it cannot be otherwise.

"A generation later one of The Gospel Advocate's most esteemed writers, C. R. Nichol, likewise took aim at the prevailing consensus. In 1938, in an oft-republished book called God's Woman, he held that women served as deaconesses in the early church and that they should be accorded that same opportunity today.

Mike Armour totally false views of instrumental music.

The Gospel Advocate are also the good people who along with H. Leo Boles gave you the God Family pushed to the limit by men like Max Lucado and Rubel Shelly. The Polytheistic god of the group is "three members of a God family, kith and kin, able to stand side by side or face to face and hold planning sessions." Rubel Shelly even sees the Father God and the Spirit God acing out little Son God and tricked Him into volunteering to die for the world."

Cecil Hook also notes that:

C. R. Nichol, in his book, God's Woman, argued that chapter 11 dealt with the Lord's Day services and that both men and women prophesied in it. He further argued that Paul left the discussion of the regular Lord's Day service at the close of this chapter and began addressing special services where the gifts of the Holy Spirit were being exercised in chapter 12.

His argument is based upon the fact that Paul seemed to finish the discussion of the Lord's Day worship service in chapter 11, which included the Lord's Supper, since he began chapter 12 with a new subject.


"[A female heretic], lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism. . . . But we, little fishes, after the example of our Icthus [Greek, "Fish"], Jesus Christ, are born in water . . . so that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes, by taking them away from the water" (Baptism 1 [A.D. 203]).


"[T]here suddenly arose among us a certain woman, who in a state of ecstasy (raising hands, hand clapping is caused by a state of ecstasy or prophesying) announced herself as a prophetess and acted as if filled with the Holy Ghost. . . . Through the deceptions and illusions of the demon, this woman had previously set about deluding believers in a variety of ways. Among the means by which she had deluded many was daring to pretend that, through proper invocation, she consecrated bread and performed the Eucharist. She offered up the sacrifice to the Lord in a liturgical act that corresponds to the usual rites, and she baptized many, all the while misusing the customary and legitimate wording of the [baptismal] question. She carried all these things out in such a manner that nothing seemed to deviate from the norms of the Church" (collected in Cyprian's Letters 74:10 [A.D. 253]).

What Nichol didn't grasp was that the uncovered pagan prophesying ends in 1 Cor 11:17 where Paul began to speak about "when you come together." He said that "your assemblies do more harm than good." Nevertheless, Rubel Shelly believes that women can prophesy.

Phoebe served the church in Cenchreae but she is not called a deaconess. She is a traveling business woman and probably a functionary of the Greek government as "welcome wagon, house hunter and employment office." Having one woman called a servant one time does not constitute enough authority to convince the translators or church history who tried and rejected the work of the deaconess even when it involved over 60 widows and perpetual nuns with no authority in the church.

But we have shown that Paul called the males "deacons" and the women or wives "woman." Would that be demeaning for Paul to speak of male deacons and elders and then turn aside and make reference to "THOSE WOMEN." Sounds like something a president might do.

Stephen J. Sandifer: "1 Tim. 3 is most naturally understood if applied to female deacons, not wives or some informal un-named group. Phoebe is called a servant of the church, exactly what a deacon should be. The problems are created when the service function is solidified into as ecclesiastical office." Stephen J. Sandifer

Or is that J. Stephen Sandifer?

Deacons as a Group

And let these (deacons) also first be proved; then let them use the office of a deacon, being found blameless. 1 Timothy 3:10

Deacon's Wives or "Deaconess"


Even so must their (deacons?) wives (gune g1135) be grave, not slanderers, sober, faithful in all things. 1 Timothy 3:11 (wives NIV, KJV, NKJV, LIV, NAS, NSV)

Each Deacon One sober Wife

Let the deacons be the husbands of one wife (gune g1135), ruling their children and their own houses well. 1 Timothy 3:12

But translators don't agree. If the deacons became Phoebe's then they would be "on the road again" and not debating the color of the garbage cans and soap dishes. You will notice that the quotes are alway from the band of men dedicated to "a wider role for women and instrumental music" who came forth from the earth recently:

Gordon Fee: "Since there was no word in Greek for 'deaconess' (better 'woman helper' as GNB), it is likely that 'women' here would have been understood to mean women who served the church in some capacity." Gordon Fee (on 1 Tim. 3:11)

See more Gordon Fee from Christianity Today

To learn more about those teachings, 375 men and women, most of them evangelicals (a lot of them Southern Baptists) flocked to the annual conference in Dallas. They took in the sessions and workshops that expounded the biblical passages often used to support the hierarchical/ complementarian gender structures, as well as some of the 100 Bible verses that support women's ministry; they received advice on egalitarian marriage and gender exactness in Bible translations. The words of biblical scholars such as Gordon D. Fee and Catherine Clark Kroeger soothed the wounds of many women who for too long were taught that God didn't want them to use the gifts he apparently gave them. Tears of hurt, freedom, and worship flowed spontaneously.

CBE is just a phase. I've heard it said that the egalitarian stance is just another fad in church history. But while CBE is relatively new (growing in influence since its incorporation in 1988), functional egalitarians, such as deaconess Phoebe (Romans 16:1), Priscilla who taught Apollos "the way of God" (Acts 18:26), Corrie Ten Boom and Salvation Army cofounder Catherine Booth, to name a few, have always been admired for doing the work of the Lord. As the Dallas conference speaker Robin L. Smith has said, the equality of men and women is at the heart of the ongoing work of Christian reconciliation (Gal. 3:26-28). And that's never going away.

As revealed in sermon, a ministry to homosexuals, prostitutes and aids victims is part of the agenda in the Nashville area. When, for instance, you see a full grown man trying to force a mature congregation into hand clapping, waving the hands in the air and falling on the floor you know that something has slipped a gear in the gender machinery.

Therefore, in connection with Gordon Fees assurance to the women the problem arose:

Egalitarians affirm homosexuality. This statement is a cheap shot fired by the complementarian Council on Biblical Manhood and Womanhood. A news release on its Web site attacks CBE by saying that "no significant middle ground exists"--"one must be in a denomination that affirms the biblical, complementarian view, or one must be in a denomination that makes concessions with homosexuality." This unfair rhetoric runs counter not just to what I saw at the conference, but also to CBE's history. Some CBE founders and its prominent members withdrew membership from the Evangelical Women's Caucus International (EWCI) and decided to form CBE after EWCI presented a resolution recognizing "the presence of the Lesbian minority" in EWCI. "We are accused by more liberal groups of being homophobic," one of CBE's founders, Alvera Mickelsen, told me recently. "You can't win."

Christian women were radically different from the pagan women who so troubled Corinth with uncovered prophesying and speaking magical messages in their old barbarian tongue which had more power.

They best served by being grave (no hand clapping around here), not slanderers, not wine drinkers and totally faithful. Furthermore they could best serve by being silent or sedentary.

Carrol D. Osburn: "Other women in the NT served as 'female deacons.' Deacons, whether male or female, were not officers, but 'designated servants.' Any authority or power attached to the diaconate comes from tradition, not Scripture.

No distinction was made between the service of female and male deacons in earliest Christianity." Carroll D. Osburn

The deacon has the same Biblical authority as the elder. The second part is clearly absurd. We will point you to the Apostolic Constitutions and lots of other historical evidence to show that there was a clear distinction between deacons and women whom we translate "deaconess" but who had no official duty in the operation of a congregation. Post Modernism allows you to make the facts fit the function.

C. Leonard Allen: "Two distinct positions favoring the appointment of deaconesses emerged im the nineteenth-century [Restoration] movement. One position argued for an official order of deaconesses (Campbell, Pendleton, Milligan, and Lard).

We will point you to the documentary evidence below to prove that none of these people saw "official" to mean a female version of the male deacon. If these people remotely believed what they are suggesting to freeze out the deacons, they would time share their "office" of elder or preacher. Fact is, professional preaching is hitching a free ride on the good ship assembly and this writer's experience is that they are ready to squash any contrarian view like a slimy roach.

C. Leonard Allen: The other insisted that there was no official order of deacons or deaconesses but that anyone--male or female--could be appointed by the church for a specific work (Lipscomb, Sewell, and others).

Why are we so sure that Lipscomb would not let a young girl be 'youth minister' or "campus minister" or be instrumental in selecting the next preacher or passing communion or preaching? We just have problems with "proofs" we cannot examine.

Lipscomb did note, along with Paul, that an elder had no more authority after his ordination than he had before. We suggest that C. Leonard Allen and the elders take that into consideration the next time they decide to peer-elect old Gimpy Golfer GoodPay who thinks that God shut Noar in the Ark of the Covenant.

C. Leonard Allen: Neither position carried the day among Churches of Christ in the late nineteenth century.

If you have bad breath or can't find a girlfriend just blame it on the churches of Christ. Why don't our authorities show that no one accepted the deaconess as a female deacon in the history of the church and assuredly not among the groups out of which the RM came. They can, with a straight face but a crooked mind, also claim that churches of Christ divide the church over music when none of the founding groups used music?

C. Leonard Allen: Lipscomb and Sewell's position was steadily supplanted by 'officialism.' The'office' of elder and the'office' of deacon solidified rapidly. But the'office' of deaconess--practiced by some in the early movement and advocated by a good many--virtually vanished." C. Leonard Allen

That is too bad but there is no more repugnant case of this usurping the role of Christ as the Head of the body than to fire the deacons and select their own "special servants" with young women ruling over the flock in one way or another.

Falsely accuse old churches of Christ to shame the "enemy" into opening the gate to let the enemy come in. It is a universal part of the "weapons" of those restructuring the church. Now, look at the facts:

Quotations from the Church Fathers indicate that women may play an active role in the Church and that in the age of the Fathers there were orders of virgins, widows, and deaconesses (all forerunners of modern nuns), but that these positions were not ordained.

Deaconess or Deacon? Among the Episcopals
    The women's ordination movement in the Episcopal Church can be traced back to the 1850's,
when women were first set apart as deaconesses in several dioceses. However, deaconesses were not recognized as "in holy orders" for more than a hundred years, until 1970 - at the General Convention at which women first served as deputies. The transformation of deaconesses into deacons was the result of decades of conversation, studies, reports, declarations, and a little "street theater."
    In 1964, recommendations from a 1934 (!) minority report on deaconesses were put into effect, the most striking of which was a change of terminology, from "set apart" to "ordered." Phyllis Edwards had been set apart by Bishop Pike, the controversial Bishop of California.
The language change led Edwards and Pike to reason that "set apart" deaconesses were now part of the diaconate.
    In early 1965, Pike announced his intention to vest Edwards as a deacon in his diocese. So great was the initial outcry that Pike agreed to delay the service until after the House of Bishops' meeting in early September. There, addressing questions raised by the Deaconess Edwards affair, the bishops decided deaconesses were "ordered" and received an "indelible character" but they were not to distribute bread or wine at the Eucharist. So was she or wasn't she a deacon?
    The bishops approved a liturgy for "making deaconesses, similar to the prayer book service for "making deacons."
The next week, Pike used parts of that service to invest Phyllis Edwards with the traditional deacon's stole and copy of the Gospels. With considerable fanfare, she was added to the diocesan clergy records - to the dismay of many who feared this was the female camel's nose in the tent of the male-only ordained ministry.

So always look for motives, motives, motives when those taking an unlawful salary from churches of Christ have risen like a flock of locusts from the ground, finally hatched, to eat up their paymaster.

And, no one ever advocated the deaconess as an official. Therefore, there never was anything to vanish as the pro deaconess clan keep insisting on.

Aren't we ever so lucky that we can actually read the very words of the Restoration Leaders. In refuting Rubel Shelly's position that women can do everything apparently but preach and pastor (the very words included in the definition of the deacon) we have collected some of the material. You don't have to take quotes from quotes from quotes to make a "sowing discord" decision but you can read for yourself. Just Click Here.

Thomas Campbell identified them as officials.

J. W. McGarvey noted that "the attempt to revive the office in our modern churches has not as yet met with any marked success."

W. K. Pendleton "Campbell treated the office of Deacon as official but then notes that: In the discharge of this duty there would, necessarily, arise cases in which men could not, with propriety, act; especially in a country, like the East,

where the social intercourse between the sexes was restricted by so many forms; and, therefore, we find that into this order females were introduced

But besides this,-the most important and honorable part of the deacon's duties,-they are to serve the church in its puplic [sic] worship, ministering upon the Lord's table, attending to the current expenses, and other secular interests essential to the good order and comfort of the body.

These duties,-the nature of the office, the example of the Synagogue, and the history of apostolic usage designate as incumbent upon the deacons.

3rd. Besides Deacons, every church should have Deaconesses, whose duty it is to perform such offices as cannot be so well performed by deacons, and especially such to females,

as could not with delicacy and propriety be laid upon the deacons. This both Scripture and decency require. W. K. P.

Walter Scott identifies the sewing circle as deaconesses.

In another note, Campbell restricted the role of women servants: "He assumed that the women deacons administered church resources to poor women and widows,

where propriety would not permit men into the women's quarters to attend to the needs of women." Campbell apparently never provided exegesis for his opinions.

First Deaconess 1969 Baptists

At the annual meeting, "Mrs. F. Burnham", an English immigrant who was baptised in October 1952, was elected onto the board as "deaconess". For the first time in the history of the church a woman had been elected onto the board.

Throughout church history he ancient scholars who made the office official and then disbanded it understood that Deaconess applied to the widows as Johnson notes as he quotes Paul:

Let not a widow be taken into the number under threescore (60) years old, having been the wife of one man, 1Tim 5:9

(She was a mininister in that she was): Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints feet, if she have relieved the afflicted, if she have diligently followed every good work. 1Tim 5:10

This was the meaning of the Deaconess in the brief historical brushes with the "offices" and the understanding of the "wives or women" who are not called Deaconesses by Paul

You can call them deaconesses if you wish but she had better be a widow pledged not to marry over 60 or a perpetual virgin once called deaconess but noted to be nuns. If you allow the elders to "use" you in this unscriptural and discord sowing way they you are participants with them in their games.

There still is no authority for what is being done and the authority from "doctors of the law" should remind you that Jesus fired the doctors of the law because "they take away the key to knowledge."

So, do it bu grasp that the watching world is laughing at your "scholarship" and Jesus is spitting you out of His mouth for deliberately and with a high hand sowing discord just becasue "we got tired of the Bible and decided to change it."

Didn't someone warn that "women and children will rule over you?"

Reviewed by Request by Kenneth Sublett

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