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Complementarianism is the traditional theological position which evidences from the [[Bible]] that [[God]] created [[male]] and [[female]] uniquely compatible and complementary, and which opposite genders alone can be joined in marriage. (Gen. 2:18-24) In addition, they understand that while both genders were made by God in His image and likeness, (Gen. 1:26-27) and their complementary nature manifests interdependence, yet in so doing God has established the man as the head of the women. This hierarchical order is patterned after the relationship between the Father and Son, which is explicitly declared in 1 Corinthians 11:3:  

'''Complementarianism''' is the traditional theological position which evidences from the [[Bible]] that [[God]] created [[male]] and [[female]] uniquely compatible and complementary, and which opposite genders alone can be joined in marriage. (Gen. 2:18-24) In addition, they understand that while both genders were made by God in His image and likeness, (Gen. 1:26-27) and their complementary nature manifests interdependence, yet in so doing God has established the man as the head of the women. This hierarchical order is patterned after the relationship between the Father and Son, which is explicitly declared in 1 Corinthians 11:3:  

{{Cquote|But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.}}   

{{Cquote|But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.}}   

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==Primary Biblical texts==  

==Primary Biblical texts==

That man is created first is seen as the first establishment of male headship, which is then further upheld and its application revealed.  

That man is created first is seen as the first establishment of male headship, which is then further upheld and its application revealed.  

In support of male headship being ordained from before the Fall, Protestant theologian and complementarian author Wayne Grudem puts forward ten arguments from Scripture in his book, ''Evangelical Feminism & Biblical Truth: An Analysis of More Than 100 Disputed Questions'':<ref>http://www.cbmw.org/images/onlinebooks/evangelical_feminism.pdf Wayne Gruden, ''Evangelical Feminism & Biblical truth''</ref>

In support of male headship being ordained from before the Fall, Protestant theologian and complementarian author Wayne Grudem puts forward ten arguments from Scripture in his book, ''Evangelical Feminism & Biblical Truth: An Analysis of More Than 100 Disputed Questions'':<ref>http://www.cbmw.org/images/onlinebooks/evangelical_feminism.pdf Wayne Gruden, ''Evangelical Feminism & Biblical truth''</ref>

* 1. “The order: Adam was created first, then Eve (note the sequence in Genesis 2:7 and Genesis 2:18-23).” (p. 30)

* 1. “The order: Adam was created first, then Eve (note the sequence in Genesis 2:7 and Genesis 2:18-23).” (p.&nbsp;30)

* 2. “The representation: Adam, not Eve, had a special role in representing the human race.” Eve sinned first, but Scripture says we fell in Adam- 1 Corinthians 15:22, 45-49).

* 2. “The representation: Adam, not Eve, had a special role in representing the human race.” Eve sinned first, but Scripture says we fell in Adam- 1 Corinthians 15:22, 45-49).

* 3. “The naming of the woman: When God made the first woman and ‘brought her to the man,’” (p. 31) Adam named her- Genesis 2:23. Naming is a function of authority- See God’s naming creation Genesis 1:5-2:20.  

* 3. “The naming of the woman: When God made the first woman and ‘brought her to the man,’” (p. 31) Adam named her- Genesis 2:23. Naming is a function of authority- See God’s naming creation Genesis 1:5-2:20.  

* 4. “The naming of the human race: God named the human race ‘Man,’ not ‘Woman.’ (p. 34)- Genesis 5:1-2 “Does this make any difference? It does give a hint of male leadership, which God suggested in choosing this name. It is significant that God did call the human race ‘Woman.’” (p. 35)

* 4. “The naming of the human race: God named the human race ‘Man,’ not ‘Woman.’ (p.&nbsp;34)- Genesis 5:1-2 “Does this make any difference? It does give a hint of male leadership, which God suggested in choosing this name. It is significant that God did call the human race ‘Woman.’” (p. 35)

* 5. “The primary accountability: God spoke to Adam first after the Fall…. It indicated a primary responsibility for Adam in the conduct of his family.” (p. 36) Genesis 3:9

* 5. “The primary accountability: God spoke to Adam first after the Fall…. It indicated a primary responsibility for Adam in the conduct of his family.” (p.&nbsp;36) Genesis 3:9

* 6. “The purpose: Eve was created as a helper for Adam, not Adam as a helper for Eve.” (p. 36) She was Adam’s helper by virtue of creation, not in certain situations, but in a normative sense. Genesis 2:18, 1 Corinthians 11:9

* 6. “The purpose: Eve was created as a helper for Adam, not Adam as a helper for Eve.” (p.&nbsp;36) She was Adam’s helper by virtue of creation, not in certain situations, but in a normative sense. Genesis 2:18, 1 Corinthians 11:9

* 7. “The conflict: The curse brought a distortion of roles, not the new introduction of roles.” (p. 37) Genesis 3:16 is not how the roles ought to be, but is how the created roles were distorted.

* 7. “The conflict: The curse brought a distortion of roles, not the new introduction of roles.” (p.&nbsp;37) Genesis 3:16 is not how the roles ought to be, but is how the created roles were distorted.

* 8. “The restoration: When we come to the New Testament, salvation in Christ reaffirms the creation order.” (p. 40) In Christ the curse is reversed and the created roles are restored- Colossians 3:18-19.

* 8. “The restoration: When we come to the New Testament, salvation in Christ reaffirms the creation order.” (p.&nbsp;40) In Christ the curse is reversed and the created roles are restored- Colossians 3:18-19.

* 9. “The mystery: Marriage from the beginning of Creation was a picture of the relationship between Christ and the church.” (p. 41) Paul makes this point in Ephesians 5:31-32, and it is applied in 5:23.

* 9. “The mystery: Marriage from the beginning of Creation was a picture of the relationship between Christ and the church.” (p.&nbsp;41) Paul makes this point in Ephesians 5:31-32, and it is applied in 5:23.

* 10. “The parallel with the Trinity: The equality, differences, and unity between men and women reflect the quality, differences, and unity in the Trinity.” (p. 42)<ref>http://ateam.blogware.com/blog/_archives/2006/8/4/2199029.html </ref>  

* 10. “The parallel with the Trinity: The equality, differences, and unity between men and women reflect the quality, differences, and unity in the Trinity.” (p.&nbsp;42)<ref>http://ateam.blogware.com/blog/_archives/2006/8/4/2199029.html</ref>  

In addition to exegesis of relevant passages in support of Complementarianism, arguments by Egalitarians are examined and countered,<ref>http://peacebyjesus.witnesstoday.org/WOMENPASTORS.html</ref> such as in ''Gender Passages in the New Testament: Hermeneutical Fallacies Critiqued''. <ref>http://www.cbmw.org/images/articles_pdf/kostenberger_andreas/genderpassagesnt.pdf</ref><ref>Westminster Theological  Journal  56  (1994); pp. 259–83</ref>

In addition to exegesis of relevant passages in support of Complementarianism, arguments by Egalitarians are examined and countered,<ref>http://peacebyjesus.witnesstoday.org/WOMENPASTORS.html</ref> such as in ''Gender Passages in the New Testament: Hermeneutical Fallacies Critiqued''.<ref>http://www.cbmw.org/images/articles_pdf/kostenberger_andreas/genderpassagesnt.pdf</ref><ref>Westminster Theological  Journal  56  (1994); pp. 259–83</ref>

==Official affirmations==  

==Official affirmations==

The Danvers Statement on Biblical Manhood and Womanhood was issued in December, 1987, in Danvers, [[Massachusetts]]. Affirmations 1 through 8 (abridged) state:  

The Danvers Statement on Biblical Manhood and Womanhood was issued in December, 1987, in Danvers, [[Massachusetts]]. Affirmations 1 through 8 (abridged) state:  

*  8. In both men and women a heartfelt sense of call to ministry should never be used to set aside Biblical criteria for particular ministries (1 Tim 2:11-15, 3:1-13; Tit 1:5-9). Rather, Biblical teaching should remain the authority for testing our subjective discernment of God's will.<ref>http://www.cbmw.org/Resources/Articles/The-Danvers-Statement</ref>

*  8. In both men and women a heartfelt sense of call to ministry should never be used to set aside Biblical criteria for particular ministries (1 Tim 2:11-15, 3:1-13; Tit 1:5-9). Rather, Biblical teaching should remain the authority for testing our subjective discernment of God's will.<ref>http://www.cbmw.org/Resources/Articles/The-Danvers-Statement</ref>

==Contrasted with [[liberalism]]==  

==Contrasted with [[liberalism]]==

Complementarians such as Grunden argue that "liberal Protestant denominations were the pioneers of evangelical feminism, and that evangelical feminists today have adopted many of the arguments  

Complementarians such as Grunden argue that "liberal Protestant denominations were the pioneers of evangelical feminism, and that evangelical feminists today have adopted many of the arguments  

Nineteenth century Christian historian [[Philip Schaff]] records the teaching of early church fathers of the third and fourth century, stating in regards to 1 Cor. 14: 34,35,

Nineteenth century Christian historian [[Philip Schaff]] records the teaching of early church fathers of the third and fourth century, stating in regards to 1 Cor. 14: 34,35,

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We do not permit our “women to teach in the Church, but only to pray and hear those that teach; for our Master and Lord, Jesus Himself, when He sent us the twelve to make disciples of the people and of the nations, did nowhere send out women to preach,.. <ref>Schaff, ANF07: ''ANF07: Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily</ref>

We do not permit our “women to teach in the Church, but only to pray and hear those that teach; for our Master and Lord, Jesus Himself, when He sent us the twelve to make disciples of the people and of the nations, did nowhere send out women to preach,..<ref>Schaff, ANF07: ''ANF07: Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily</ref>

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In commenting on the same verses, [[Baptist]] theologian Dr. [[John Gill]]  (1690 - 1771) states,  

In commenting on the same verses, [[Baptist]] theologian Dr. [[John Gill]]  (1690 - 1771) states,  

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In Gen_3:16, "thy desire shall be to thy husband, and he shall rule over thee". By this the apostle would signify, that the reason why women are not to speak in the church, or to preach and teach publicly, or be concerned in the ministerial function, is, because this is an act of power, and authority; of rule and government, and so contrary to that subjection which God in his law requires of women unto men. The extraordinary instances of Deborah, Huldah, and Anna, must not be drawn into a rule or example in such cases.<ref>[http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/1-corinthians-14-34.html Gill, 1 Corinthians 14:34</ref>

In Gen_3:16, "thy desire shall be to thy husband, and he shall rule over thee". By this the apostle would signify, that the reason why women are not to speak in the church, or to preach and teach publicly, or be concerned in the ministerial function, is, because this is an act of power, and authority; of rule and government, and so contrary to that subjection which God in his law requires of women unto men. The extraordinary instances of Deborah, Huldah, and Anna, must not be drawn into a rule or example in such cases.<ref>[http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/1-corinthians-14-34.html Gill, 1 Corinthians 14:34]</ref>

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The mention of women's praying and prophesying is sometimes used to prove that Paul acknowledged the right of their teaching, preaching, and leading in church worship. But he makes no mention here of the church at worship or in the time of formal teaching. Perhaps he has in view praying and prophesying in public places, rather than in the worship of the congregation. This would certainly fit with the very clear directives in 1 Corinthians (14:34) and in his first letter to Timothy (2:12) ... Women may have the gift of prophecy, as did Philip's four daughters (Acts 21:9), but they are normally not to prophesy in the meetings of the church where men are present. <ref>John MacArthur Jr., 1 Corinthians, MacArthur New Testament Commentary (Chicago: Moody Press, 1984), pp. 256-7.</ref>

The mention of women's praying and prophesying is sometimes used to prove that Paul acknowledged the right of their teaching, preaching, and leading in church worship. But he makes no mention here of the church at worship or in the time of formal teaching. Perhaps he has in view praying and prophesying in public places, rather than in the worship of the congregation. This would certainly fit with the very clear directives in 1 Corinthians (14:34) and in his first letter to Timothy (2:12) ... Women may have the gift of prophecy, as did Philip's four daughters (Acts 21:9), but they are normally not to prophesy in the meetings of the church where men are present.<ref>John MacArthur Jr., 1 Corinthians, MacArthur New Testament Commentary (Chicago: Moody Press, 1984), pp. 256-7.</ref>

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Post Reformation authorities provide the most extensive account of the majority position regarding the role of female leadership. While they saw injunctions against ordination of women as clear, they found more challenging to what degree silence was enjoined upon women in the formal assembly. <ref>[http://peacebyjesus.witnesstoday.org/Notes_1Cot.11+14.html Commentaries]</ref>

Post Reformation authorities provide the most extensive account of the majority position regarding the role of female leadership. While they saw injunctions against ordination of women as clear, they found more challenging to what degree silence was enjoined upon women in the formal assembly.<ref>[http://peacebyjesus.witnesstoday.org/Notes_1Cot.11+14.html Commentaries]</ref>

==See  also==

==See  also==

*[[Council on Biblical Manhood and Womanhood]]

*[[Council on Biblical Manhood and Womanhood]]

== References ==  

== References ==

  {{reflist|2}}

  {{reflist|2}}