Role of Women in the Church, Readings #2

Review of Basic Terms

Again, in the discussion of the role of women in the church, 3 main categories emerge (roughly speaking):

authoritarianism — man has authority over the woman in all situations, because the woman is by creation a subordinate being. This stance has been taken by Bill Gothard’s Institute in Basic Life Principles

complementarianism — man and woman are equal in being, but different in gifts and roles; thus they compliment each other, but work in a functional subordination, man is the authority in the church and home; this position is taken by the Council on Biblical Manhood and Womanhood (CBMW)

egalitarianism — man and woman are equal in being, and compliment each other, and function together based on gifting (no automatic gender-based authority) in the church and home; this position has been exposed by both theological conservatives (such as Nijay Gupta, Beth Allison Barr, Philip Payne, N.T. Wright, and others) and theological liberals. 

Think of these 3 categories not as 3 firm, non-overlapping buckets, but as 3 points along a spectrum. Various other points have been identified as modifying each of the 3 main categories, for example, soft vs. hard authoritarians. Thus, the categories above have been described with modified labels. For an example of how this can be charted out, see Sandra Glahn’s spectrum, (Glahn teaches at Dallas Theological Seminary).  

Additionally, people who identify as, say, complementation will differ among themselves as they specify acceptable roles for women in the church. For example, some will not allow women to have any public role on the platform in worship. Others will allow women to read the Scripture in a worship service, pray or tell their life story, but not teach the Scripture. Others will allow women, from time to time, to teach from the pulpit, under the express authority of an all-male governing board (elders or deacons) or senior pastor. Even further, some complementarians will ordain women as deacons. For example, Redeemer Presbyterian Church has ordained deaconesses even as a member of a very conservative Presbyterian Church in America. 

Finally, keep in mind that these three labels are often used in a hostile manner. For example, egalitarians will view authoritarians as oppressors. They will use the term “patriarchy” to speak of the oppression of authoritarians, and even of complementarians. On the other end, authoritarians (and some complementarians) may well call egalitarians “feminists,” who are out to destroy the family home and church. 

Gender Roles and Homosexuality 

One of the lines of resistance to a greater role for women in the church (such as ordination, women “pastors,” etc) is that it is a slippery slope to endorsing LGBT+ practice in the church. This next article makes the case that it’s not just an unintended slippery slope but a direct result, like a spreading cancer. The author, Joe Rigney, was formerly the President of Bethlehem College and Seminary in Minneapolis, MN. Similar concerns have been raised on an evidentiary basis in Southern Baptist churches. This article argues not so much from examples as from reason. 

Women’s Ordination is Indeed a Watershed Issue

Changing One’s Views

As one reads Scripture, commentary and critique of our practice, he or she may find themselves changing their position on the role of women in the church (and even in the home). The video "QandA on How I Became Egalitarian” describes the journey of one New Testament scholar, Michael Bird. Here’s the link to his Curriculum Vitae (a.k.a. resume) and his Wikipedia page. He has been hosted on The Table Podcast by Darrell Bock, director of Cultural Engagement at The Hendricks Center, Dallas Theological Seminary. Bird, though Australian and Anglican, holds to a high view of Scripture, salvation by grace alone, etc. 

Here’s the video: "QandA on How I Became Egalitarian”