What does the word "deacon" mean? What are the responsibilities of deacons? This article engages with these questions by looking at ten things you need to know about deacons in the New Testament.

This article reflects on four qualities that must be true for a deacon: he must have dignity, may not be double-tongued, addicted to much wine, or love money.

The office of deacon is rooted in the priesthood of Christ, and is an expression of Christ mercy. From the OT this article looks at the function of priests, and shows how the deacons are to fulfill this in relieving the burden among God’s people.

The office of deacon should not be viewed as a stepping stone to the office of elder. Understanding the diaconal office is conditioned upon understanding the offices of Christ. The deacons function as a reflection of the priesthood of Christ. This article explains how.

What qualifies someone for the office of deacon? This article explains nine qualifications and responsibilities from 1 Timothy 3:8-12.

The office of deacon has a special place within Reformed churches. This article traces the development of such a place throughout the history of the Reformed churches.

This article gives a historical overview of the development of the office of deacon since the Reformation.

There are sometimes situations that may force a deacon to resign or be removed from office. This article discusses issues related to the resignation of a deacon as well as the removal of a deacon from office.

This article is on the office of deacon. What are the biblical grounds, necessary qualifications, and duty of the diaconate?

This series of articles continues the discussion of the office of deacons. Looking at 1 Timothy 5:9-10 and 1 Timothy 3:11, this series focuses on how women in the church can support the work of the diaconate. This article provides a practical method in which women can function as assistants to deacons.

This series of articles continues the discussion of the office of deacons. Looking at 1 Timothy 5:9-10 and 1 Timothy 3:11, this series focuses on how women in the church can support the work of the diaconate. This article gives a historical survey of how these texts were implemented in Reformed churches from the time of the Reformation up to the present.

This series of articles continues the discussion of the office of deacons. Looking at 1 Timothy 5:9-10 and 1 Timothy 3:11, this series focuses on how women in the church can support the work of the diaconate. This article gives a historical survey of how these texts were implemented in the early church and the middle ages in regard to the role of women in the church.

This series of articles continues the discussion of the office of deacons. Looking at 1 Timothy 5:9-10 and 1 Timothy 3:11, this series focuses on how women in the church can support the work of the diaconate. The church today should realize that although the office of deacon is held by men, women can play a significant role in fulfilling this ministry of mercy.

The church of Jesus Christ must supply her deacons with that which they need to do their work. This call has implications for the daily life of the believer. First of all, the believer must work as a means to generate a living so that support from deacons is not needed. The beliver is also called to share from this income with the poor. Secondly, this call affects one’s stewardship.

The church of Jesus Christ must supply her deacons with that which they need to do their work. Therefore, giving for the care of the poor must be a priority for the church, and must be an act of the church as an institution. But even more, giving is an act of worship to the Lord. The church’s giving is obedience to, love for, and gratitude to God for all He has done for us in Jesus Christ.

The church of Jesus Christ must supply her deacons with that which they need to do their work. How does the church do this? Through giving, answers the author. How should the church give? The author answers again: according to what God has given you, generously, and sacrificially. God cares also about the attitude we have toward giving; hence, giving must be done with sincerity of heart, cheerfully, and out of trust that God will supply what we need.

This article gives a sobering reminder of the congregation's responsibility to support the diaconate. Caring for the poor and needy is the work of the congregation as well as the deacons. This article establishes the biblical ground for this calling, showing that the call is to the congregation as a whole, but also to each and every member of the congregation.

Anyone who is called to be a deacon must also possess the desire to fulfill this office. In this article the author shows that with the desire to be a deacon comes the responsibility to examine oneself to see if one is qualified according to the biblical standard. These standards encompass how the man treats his wife and children and how he is involved in the church prior to entering into the office of deacon.

Anyone who is called to be a deacon must be willing to educate himself to prepare for this office. This education is rooted in the desire to exalt Christ and serve others. The attitude towards those currently in the office is essential to determining if the desire to be a deacon is healthy.

Anyone who is called to be a deacon must also possess the desire to fulfill this task. At the same time, one must be able to distinguish between right and wrong motivations behind this desire, and the way in which the desire is expressed. Having a desire for the office of deacon does not guarantee the call, but is necessary for it.

What should the relationship between elders and deacons look like? Should deacons be part of the consistory meeting? This article provides a historical perspective on the practice of deacons and elders working together.

What should the relationship between elders and deacons look like? This distinguishes between work which must be done by the consistory and work which is to be done by deacons. The author also discusses shared tasks.

This article gives three reasons for the elders and deacons to have a working relationship. In the end their work is a manifestation of Christ's saving work.

Looking at the Belgic Confession Article 30, Scripture (Philippians 1:1, 1 Timothy 3:8-13) and church history, the author of this article maintains that elders and deacons are called to work together.

Diaconal work is always associated with caring for the poor. This article argues that this should not be the case. Deacons are also called to care for the non-poor. This is the last article in a five part series on the role of the deacon. This article provides practical suggestions for deacons to assist them in their care for non-poor Christians.

Diaconal work is always associated with caring for the poor. This article argues that this should not be the case. Deacons are also called to care for the non-poor. This is the fourth article in a five part series on the role of the deacon. This article evaluates the previously mentioned Geneva examples of diaconal work, drawing lessons for today's deacons.

Diaconal work is always associated with caring for the poor. This article argues that this should not be the case. Deacons are also called to care for the non-poor. This is the third article in a five part series on the role of the deacon. This article discusses a church fund that existed in the time of John Calvin as an example of this diaconal work.

Diaconal work is always associated with caring for the poor. This article argues that this should not be the case. Deacons are also called to care for the non-poor. This is the second article in a five part series on the role of the deacon. This article discusses the hospital in Geneva in the time of John Calvin as an example of this diaconal work.

Diaconal work is always associated with caring for the poor. This article argues that this should not be the case. Deacons are also called to care for the non-poor. This is the first article in a five part series on the role of the deacon. This article discusses the biblical and historical grounds for diaconal care for non-poor Christians, concluding with an example from the time of John Calvin.