Complementarianism and Egalitarianism

is a movement based on the theological view that not only are all people equal before God in their priest-hood (bible equality)

• not taking a literal interpretation of the readings

Egalitarianism

they are created equally but hold different roles (based on creation order)

• taking the reading literally

Complementarianism

Egalitarianism Views (Junia Project): Genesis 1–2 teaches that men and women were created to be equal.

• Both men and women were created in the image of God (Gen. 1:26–28) and both were included in the vocational mandate to be fruitful, multiply, fill the earth, subdue it, and rule over all that God has made. Genesis 2 teaches that the man is incomplete without the woman and cannot fulfill the divine command without an appropriate or ‘suitable’ counterpart.

• The word ‘suitable’ denotes equality and adequacy. God created women as man’s ‘helper’ in the sense of being his counterpart and partner, not in the sense of being a subordinate. The term ‘helper’ (Hebrew ezer) is not a term of subordination or inferiority; most of the time in the Old Testament it refers to God who is Israel’s helper. The forming of the woman from the man’s side indicates the unity and equality God intended for all human beings, male and female.

Egalitarianism Views (Junia Project): Genesis 3 teaches that men and women are co-participants in the Fall

Gender inequality is a result of sin, not part of God’s creative intent for men and women. The “curse” in Genesis 3 is descriptive (describing the result of sin) not prescriptive (prescribing God’s plan for men and women).

Egalitarianism Views (Junia Project): Christian life is properly oriented to and directed by the new creation (inaugurated “in Christ” by the Spirit), not the fallen creation (“in Adam”).

In the new creation, people are not subject to present confines. In Matt. 22:30, Jesus says “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven.” This passage seems to indicate that any culturally influenced gender roles are, at least to some extent, temporary. We are on a trajectory moving toward gender equality, a full reversal of the Fall. Therefore, there is an eschatological qualification on present cultural gender roles.

Egalitarianism Views (Junia Project): Spirit gifting is the primary criterion for ministry and leadership in the New Testament church.

The Spirit is poured out on both men and women (Joel 2; Acts 2) and sovereignly gifts and calls both to serve in ministry and leadership capacities. All minister on the basis of their spiritual union with Christ, who alone is the High Priest and true minister. By the Spirit, both men and women participate in Christ’s ministry in ways that they have been individually gifted and called.

Egalitarianism Views (Junia Project): Spirit gifting is the primary criterion for ministry and leadership in the New Testament church

The Spirit is poured out on both men and women (Joel 2; Acts 2) and sovereignly gifts and calls both to serve in ministry and leadership capacities. All minister on the basis of their spiritual union with Christ, who alone is the High Priest and true minister. By the Spirit, both men and women participate in Christ’s ministry in ways that they have been individually gifted and called

Egalitarianism Views (Junia Project): We observe “redemptive movement” within Scripture concerning its treatment of women.

This redemptive movement accommodates an egalitarian perspective. It helps to create a convincing framework that integrates Scripture’s teaching on women in ministry and leadership and explains counter texts or anomalies sufficiently. Scripture has both egalitarian and patriarchal impulses; the egalitarian position integrates these more effectively into a coherent whole

Egalitarianism Views (Junia Project): There are many examples of women serving in ministry and leadership in the Bible

Women were even instrumental in writing the Bible. Think about that for a second: they were not just preaching it, but were instrumental in its production! Mary’s Magnificat in Luke 1:46-55 was the first Christian exposition of Scripture; God also revealed other parts of Scripture through inspired women (Exod. 15:21; Judges 5:2-31; 1 Sam. 2:1-10; 25:24-31; Luke 1:25). 2 The egalitarian position sits well with these examples, whereas strong forms of complementarianism fail to take their full significance into account.

Egalitarianism Views (Junia Project): Jesus’s treatment of women was radically subversive of his culture’s patriarchy.

Good examples include his interaction with the Samaritan woman at the well, his treatment of Mary of Bethany (who sits at his feet as a disciple sits before a rabbi), and the prominence given to women in the gospel accounts. Women are positively portrayed as accepting Jesus’ message and supporting him, rather than doubting him or expecting him to serve an alternate agenda as the disciples and Pharisees often do; and women were the first witnesses of the resurrection

Egalitarianism Views (Junia Project): Paul’s treatment of women was radically subversive of his culture’s patriarchy.

This may not be obvious to the casual reader, but to one who reads Paul’s letters in context and knows about the ancient world it is quite shocking! For example, his approach to the the household codes of the ancient Greco-Roman world is to accept traditional arrangements on the surface while subverting them from within with his rather surprising instructions to husbands.

Egalitarianism Views (Junia Project): The New Testament teaches mutual submission in marriage out of reverence for and in common service to Christ (1 Cor. 7:3–5; Eph. 5:21; 1 Pet. 3:1-7; Gen. 21:12).

Concerning the husband’s function as ‘head’, Paul subverts and transforms headship language by redefining it in reference to Jesus. The husband is to offer himself to his wife in self-giving love and service within a relationship of mutual submission (Eph. 5:21–33; Col. 3:19; 1 Pet. 3:7).

Egalitarianism Views (Junia Project): The New Testament envisions and sets in motion radical social transformation with respect to gender roles (Gal. 3:28; Eph. 5; Acts 2).

This is not just about equality in the gospel or in salvation, but how that gospel and salvation are lived out. There is much evidence in Scripture that the biblical authors planted redemptive egalitarian seeds and initiated a subversive, redemptive movement toward the full equality of women and men in the church. We need to recognize this movement, cultivate those seeds, and develop them theologically in order to draw out their full implications for equality.

According to Complementarian authors John Piper and Wayne Grudem, the vast majority of evangelicals have not endorsed the evangelical Egalitarian position, "sensing that it does not really reflect the pattern of Biblical truth." Yet, they write that "most Christians will admit that selfishness, irresponsibility, passivity, and abuse have often contaminated 'traditional' patterns of how men and women relate to each other."

Complementarianism

Complementarianism: Scripture teaches male-female complementarity and the principle of male headship

• Bearing the divine image is a person’s most significant aspect, and the imago dei- establishes male-female equality in dignity and worth. In the very first chapter of the Bible, we learn that God created both male and female in his own image:

• Genesis 1:26–27: “Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of

  the heavens and over the livestock and over all the earth and over every creeping

  thing that creeps on the earth.’

What bible verses support the idea that “The principle of male headship and authority in the family and the church is not only affirmed but commanded in multiple places in the Bible.”

1. 1 Corinthians 11:2-3

2. 1 Corinthians 14:33b-34

3. 1 Timothy 2:12

Complementarianism: Scripture’s teaching on the principle of male headship is grounded in the pre-fall creation order

God’s creation in the beginning has a certain divine order that, though marred by sin, is sustained and restored through grace. Grace, then, helps us understand nature. Thus when the New Testament authors write about male headship and authority, they follow Jesus back to the beginning and appeal to the creation order. They invoke what seem to be minute details in the creation narrative in order to ground their gendered exhortations to the churches on male headship. Note carefully Paul’s reasoning in 1 Timothy 2 for why he restricts ecclesial teaching and authority to men only

Complementarianism: Scripture’s teaching on the principle of male headship is grounded in nature

• Think about what it would be like if the opposite were true. If nature consistently

  taught one thing while the Scriptures affirmed another, we would be left wondering

  at God’s purposes for creating the way he did. If God’s word affirmed the principle

  male leadership in the home, for instance, but nature taught us females are better

  equipped to lead, protect, and provide, it would be enough to affirm and to seek to

  obey God’s will, but God’s will would stand over against God’s acts in creation in a

  dissonant way.

• Thankfully, this is not what is reflected in nature when it comes to God’s purposes

  for male and female. The Scripture affirms a certain fittedness to male headship that

  accords with nature.

Complementarianism: At the core of gender complementarity are general postures or orientations, not gender-specific behaviors.

• We’re all familiar with the “traditional” division of labor within the home

• Men mow grass, chop wood, kill bugs, and make money.

• Women wash dishes, do laundry, change diapers, and make dinner.

• But nowhere does the Bible teach that women shouldn’t mow the grass (I know

  plenty that love to) or that men shouldn’t clean the house—they should (“And all the

  women said...”)! In fact, God has intentionally withheld almost all the details of what

  the division of labor in marriage must look like it.