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An ordained minister in a ranking order.  As with anything there has to be order and God is certainly a god of order and this I believe Deacon Deaconess are the lowest ones on the totem pole so to speak

 Personally I have been and lived in seven states God knows how many cities and gone to who knows how many churches I have found that those that get tangled in a web of titles and they lose some or a lot depending on the person of what God is really all about because they get hung up on their titles they get prideful they misuse it they abused it there for people are misused abused and hurt and many leave the church and I know some that have even died and committed suicide and that would be a part of it

I think it's wonderful to progress in the church and be involved but when the progression and the title gives you too much authority too many hats so to speak and you get stressed out you need to drop some of the hats and remember what this is all about it's about God Christ serving him and bringing souls to the kingdom if we get too involved in the administration aspect and forget about the souls were useless
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“Deacon” for males and “deaconess” for females are words that appear in the Bible with two meanings. First, let’s say that this word is Greek and almost fully transliterated into English. Greek “diakonos” (διάκονος) for both males and females. The gender is distinguished by the articles as the Greek language has different articles for masculine, feminine and neuter words. While at it, let’s point out that, in Greek, even things can have genders, which makes Greek hard to learn. For example, the door is feminine while the wall of a house is masculine while the table used to be feminine but now is neuter.
In the newly established Christian era, it was bound eventually to appear the need for positions of work or authority. (Matthew 23:11) There is no other way to organise things. First, Christ Jesus himself named some of his disciples as “apostles”. (Luke 6:13) However, this was not a new word in Greek. It already meant anyone “who is sent on a mission”. So when “apostle” (απόστολος) appears in ancient writings, it doesn’t mean it is applied automatically to Jesus’ 12 Apostles. Other words followed suit. Presbyter (πρεσβύτερος), meaning “older man”, was used as a common word for older members of congregations as well as a title, usually translated in more modern translations as “elder”. The translator has the hard job to distinguish between the two meanings of “old man” and “elder”.
Another word was “deacon”, meaning “servant”. In Greek, this is a compound word made up of two components: dia+konis. “dia” means “through” and “konis” means “dust”. With the dirt roads of those days, a servant had to walk a lot “through the dust”. When the idea was applied to men, the word became “diakonos”. Congregations had elders (or overseers, or bishops) in the lead. (Philippians 1:1; Acts 14:23) They dealt with the spiritual matters of the congregations. But they needed help. Spiritual men were chosen from among the members of the congregations to help the elders.
These were called “deacons” and they wouldn’t be required to take the lead in teaching. The Bible reader will have to distinguish between the title and an ordinary servant. Cleverly, for the benefit of the reader, Jehovah’s Witnesses translate in their New World Translation of the Bible the title “deacon” as “ministerial servant”.
Phoebe was a Christian woman from the congregation in Cenchreae, near Corinth. The apostle Paul sent the letter to the Romans most likely with Phoebe, calling her a “deacon” (fem: deaconess). (Romans 16:1) The translator will have to choose whether this is a title or the ordinary meaning. Since there is nowhere evidence that women were ever appointed to such a capacity, there is no need to conclude that Phoebe was appointed as a “ministerial servant”, to quote the Witnesses. Many other women are mentioned in the Bible as working hard for the Lord, but none of them is given the title “deaconess”. Paul mentions, “Greet Tryphena and Tryphosa, those women who work hard in the Lord. Greet my dear friend Persis, another woman who has worked very hard in the Lord.”–Rom. 16:12. (NIV)
In some Christian denominations they appoint women as “deaconess” but, as one can understand from the above, this is a questionable practice.
NOTES
(a) There are three other words that meant “servant” in Bible times. “ipire΄tis” (υπηρέτης) is the more general word. “dou΄los” (δούλος) actually meaning “slave” who was bought or served because they couldn’t repay a debt. “pais” (παίς, pronounced “pes”) which originally meant “young boy” but in the alexandrine (or, Koini Greek) language ended up meaning a “young boy servant”. “Deacon” meant a servant serving out of his own good will.  There is a verb for this, meaning “acting as a servant out of my own will” and it is used for some women who were ministering to Jesus.–Luke 8:1-3.
(b) Phoebe is pronounced in Modern Greek as “Fi΄vi”.
(c) “Cenchreae” is pronounced “Se΄nkrie” and in Greek, well, just forget it!
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Regarding "apostle" (APOSTOLOS):

(1) Though in a few instances the word APOSTOLOS does designate simply a leader, in most instances it has the technical meaning of "one sent forth as the highest authority".  In Luke 6:13, in the phrase "whom also he named apostles", the word "subsequently" almost certainly is implied, for the Gospel Accounts make apparent the fact that, at this point, the Twelve were far from qualified to exercise authority commensurate with the rank of Apostle.  From the point of the sermon of Peter on the Day of Pentecost onward, each of the Twelve (less Judas, plus Paul) was authorized to speak as the vicar of Christ Jesus, with the full authority of Christ Jesus.

(2) The Scripture reveals that the fledgling Church was troubled by false apostles, the most pernicious and conspicuous of whom is James of Jerusalem, the half-brother of the Lord Jesus.

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Regarding "bishop" (EPISKOPOS), "elder" (PRESBUTEROS), "pastor" or "shepherd" (POIMEN), and "teacher" (DIDASKALOS):

(1) All four Greek terms refer to the same man; this is the man under whose care the Lord Christ Jesus has placed the sheep of the Local Assembly.

(2) POIMEN is translated "pastor" in Old English and "shepherd" in Modern English.

(3) The responsibility of the Shepherd is enumerated in Psalm 23 and in John 10, but numerous other passages speak of the responsibility and the failing of the men who have functioned in Israel in the role of Shepherd.

(4) The Shepherd answers directly to the Lord Christ, Hebrews 13:17.

(5) The Shepherd does not answer to the deacons of the Local Assembly.  Rather, the deacons, like the rest of the sheep, answer to the Shepherd.

(6) The primary role of the Shepherd is to feed the sheep, John 21, Ephesians 4:11-16.  In Ephesians 4:11, the conjunction KAI (which the King James Version translates "and") is explanatory, rather than linking; it should be translated "even", for the Pastor IS the Teacher.

(7) In Acts 20:28, the EPISKOPOS is said to have the responsibility of feeding the flock.  Thus, it is apparent that the DIDASKALOS and the EPISKOPOS are one and the same.

(8) The means by which the sheep are fed is instruction in the Scripture, Matthew 4:4, Luke 4:4, Amos 8:11-12.

(9) In addition to feeding of the sheep, the responsibility of the Shepherd is to oversee the flock; thus, he is the EPISKOPOS.  Oversight may involve exhortation or reprimand.

(10) The term PRESBUTEROS does not necessarily signify age; it is a term of respect which indicates authority; this is the case with the so-called "Elders of Israel" mentioned repeatedly in the Gospel Accounts and the Book of Acts.  In I Timothy 5:17, elders are seen in the role of ruling (which is the role of the POIMEN) and labouring in the Word and doctrine (which is the role of the DIDASKALOS).  In Titus 1:5, the ordination of elders (PRESBUTEROS) in every city obviously is the ordination of men to the office of leader or ruler of the Assembly.  Thus, PRESBUTEROS is used figuratively of the Shepherd of the Local Assembly; he is the "Old Man".

(11) The work of the Shepherd is a full-time job, consider Acts 6:2-4.  The Lord Jesus has ordained that the Shepherd, as one who proclaims the Gospel, receive his sustenance from the Gospel, I Corinthians 9.  Even as it is the responsibility of the Shepherd to supply the spiritual needs of the sheep, so also it is the responsibility of the sheep to supply the physical needs of the Shepherd.

(12) The tithe, if faithfully paid, enables a Local Assembly consisting of as few as ten families to support the Shepherd and his family at their own standard of living.  And though the tithe seldom is paid faithfully, it provides a reasonable starting point.

(13) With respect to giving, the contemporary Protestant Pulpit typically cites II Corinthians 9:7.  However, anyone who takes the trouble to read chapter 9 in its entirety is aware that that verse 7 has to do with the one-time special monetary gift which Paul was soliciting for relief of the impoverished Christians in Jerusalem.  Contribution to that gift was optional -- not grudgingly or of necessity.  But such is not the case for support of the Shepherd of the Assembly.
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