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The scripture argument for committing all the ecclesiastical goods to deacons, may be briefly stated thus: Both under the Old and New Testament dispensations, the Bible contains frequent allusions to the funds devoted to ecclesiastical uses—in all cases these were managed, until the canon of divine revelation was completed, by ordained officers, and such officers only; during the Old Testament dispensation by priests and Levites, during the new by deacons.

Nor does the Bible contain any account of officers distinct from these, and unordained, to whom the fiscal concerns of the church either were or might be committed. Any other officers for the management of church funds are of human invention, and where they exist, occupy a place which should be occupied by officers chosen and set apart for this service according to Christ's institution.

For example, infant baptism is obviously a continuation of infant circumcision with some minor changes.

If the covenant with Abraham and circumcision were non-existent we would need more information in the New Testament regarding it.

These women had different functions, different qualifications and a different authority than the male diaconate.

While the New Testament church office of deacon is distinctive to the new covenant administration, there were church officers in the Old Testament administration which had similar responsibilities.

The Didache, in a section which deals with the affairs of the church, shows that the office of deacon is restricted to men.

Does the evidence from church history support the pro-women deacon view, as many assert?

Is it possible that in certain ways both sides have been wrong and that there is a third alternative?

At this writing there are a number of ministers in the Orthodox Presbyterian Church and Presbyterian Church of America who believe that women should be ordained to the diaconate.

There are ministers within the RPCNA who do not believe that ordaining women to the diaconate has biblical warrant.