Why in the World does the RPCNA Ordain Women as Deacons?

This webpage is devoted to the historical documents of this question as defined by the RPCNA.

Please use this as a resource page to study the topic from the original sources.


1887

  • McKeesport RPC holds a deacon election, and Miss McConnell is elected.

January 1888

  • The Ladies’ Missionary Society of North Cedar RPC sends congratulations to Miss McConnell.

Early 1888

  • The McKeesport congregation formally requests guidance from Pittsburgh Presbytery regarding the propriety of ordaining a woman as deacon.

  • Pittsburgh Presbytery, in turn, refers the matter to the Synod for a decision.

May-June 1888

  • Wednesday May 30th (the second day of Synod) - The Synod appoints a Committee on Discipline to evaluate and report on the question of ordaining a female deacon.

  • Tuesday evening June 5th (the seventh day of Synod) - The Committee issues its recommendation:

    • “…such ordination is, in our judgment, in harmony with the New Testament and with the constitution of the Apostolic church.”

    • The vote of the Synod— 93 to 24 —carries the recommendation.

    • Pastors James Kennedy and T. P. Stevenson are appointed to prepare and publish an argument supporting the ordination of a woman as deacon in the church’s magazines.

    • Nine elders register dissent immediately (out of 100 ministers and 76 ruling elders present):

      • Ministers D. S. Faris, D. C. Faris, Isaiah Faris, and J. C. K. Faris dissent, arguing “the step was taken without due deliberation.”

      • R. J. McCracken dissents on the grounds that “it is a departure from the law and order of the church and contrary to the word of God.”

      • J. F. Crozier, along with elders Joseph Wallace, John E. Willson, and Robert McIsaac, dissent without stating reasons.

July 1888

  • The minutes of the Synod (including the Committee on Discipline’s report and the recorded dissent) are published.

September 1888

  • The editor of Our Banner writes an article anticipating the forthcoming Synod papers on the ordination question.

October 1888

  • D. S. Faris publishes an open critique titled “The Sentimental Overflow of Synod,” challenging the Synod’s endorsement.

November 1888

  • The Synod’s Committee on Discipline publishes “Women and the Deacon’s Office,” summarizing the biblical rationale for female deacons.

  • D. B. Willson (President of the Seminary) delivers and publishes his opening address to students: “Should a Woman be Ordained a Deacon?”

December 1888

  • The Synod’s Committee issues “Women Deacon in the Early Church,” presenting the historical rationale and examples of female deacons.

May 1889

  • D. S. Faris publishes a follow-up critique: “The Female Deacon: Animadversions on the Arguments of Synod’s Committee.”

June 1889

  • T. Wylie publishes an article titled “Ordination of a Female Deacon,” continuing the public debate.

1980

  • Synod’s Adoption by overture of R. P. Testimony which included 25.8

    • “8. The permanent officers to be set apart by ordination are elders and deacons. The office of elder is restricted in Scripture to men. Women as well as men may hold the office of deacon. Ordination is a solemn setting apart to a specific office by the laying on of the hands of a court of the Church and is not to be repeated. Installation is the official constitution of a relationship between one who is ordained and the congregation.

      1 Tim. 2:12; 3:2; Titus 1:6.”

2002

  • Synod’s reaffirmation of Women deacon in RPT 25.8