Changes

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 holds, based on [[Bible|Biblical]] evidence, 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.}}   

Modern Complementarianism sometimes emphasizes more the great viability of female ministry than historical expressions of the doctrine of male headship.  

Modern Complementarianism sometimes emphasizes more the great viability of female ministry than historical expressions of the doctrine of male headship.  

In contrast to Complementarianism is the more modern position termed "Christian" [[Egalitarianism]], which, among other things,  seeks to use the essential spiritual equality which all believers enjoy (Gal. 3:28) to negate positional/functional distinctions between men and women. While some egalitarians profess to hold the Bible as the wholly inspired word of God, they tend to rely on a much less literal approach in interpreting key verses. Primary arguments typically used by egalitarianism are also used by many pro[[homosexual]] polemicists in regards to [[homosexuality and biblical interpretation]],<ref>http://peacebyjesus.witnesstoday.org/Homosex_versus_the_Bible.html#Corinthians</ref> though more conservative egalitarians distance reject homosexuality.<ref>[[homosexuality]]. [http://www.cbmw.org/Journal/Vol-8-No-2/Egalitarianism-and-Homosexuality  David W. Jones, ''Egalitarianism and Homosexuality: Connected or Autonomous Ideologies?'']</ref>

In contrast to Complementarianism is the more modern position termed "Christian" [[egalitarianism]], which, among other things,  seeks to use the essential spiritual equality which all believers enjoy (Gal. 3:28) to negate positional/functional distinctions between men and women. While some egalitarians profess to hold the Bible as the wholly inspired word of God (for example, [[Pentecostal]] and [[charismatic]] churches have historically been open to female pastors and leaders, arguing that there were numerous female leaders in the Old Testament as well as in the Book of Acts), others tend to rely on a much less literal approach in interpreting key verses. Primary arguments typically used by egalitarianism are also used by many pro-[[homosexual]] polemicists in regards to [[homosexuality and biblical interpretation]],<ref>http://peacebyjesus.witnesstoday.org/Homosex_versus_the_Bible.html#Corinthians</ref> though more conservative egalitarians distance themselves from homosexuality.<ref>[[homosexuality]]. [http://www.cbmw.org/Journal/Vol-8-No-2/Egalitarianism-and-Homosexuality  David W. Jones, ''Egalitarianism and Homosexuality: Connected or Autonomous Ideologies?'']</ref>

Southern Baptist theological [[Albert Mohler]] states,  

Southern Baptist theological [[Albert Mohler]] states,  

<blockquote>

<blockquote>

  The arguments used in support of the ordination of women require the dismissal or "reinterpretation" of specific biblical texts which disallow women in the teaching office. The same is true of arguments for the ordination of divorced persons--and for homosexuals.<ref>http://www.albertmohler.com/?cat=Commentary&cdate=2003-08-05</ref>

  The arguments used in support of the ordination of women require the dismissal or "reinterpretation" of specific biblical texts which disallow women in the teaching office. The same is true of arguments for the ordination of divorced persons--and for homosexuals.<ref>http://www.albertmohler.com/2003/08/05/women-preachers-divorce-and-a-gay-bishop-whats-the-link</ref>

</blockquote>  

</blockquote>

 

==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:  

*  7. In all of life Christ is the supreme authority and guide for men and women, so that no earthly submission-domestic, religious, or civil-ever implies a mandate to follow a human authority into sin (Dan 3:10-18; Acts 4:19-20, 5:27-29; 1 Pet 3:1-2).

*  7. In all of life Christ is the supreme authority and guide for men and women, so that no earthly submission-domestic, religious, or civil-ever implies a mandate to follow a human authority into sin (Dan 3:10-18; Acts 4:19-20, 5:27-29; 1 Pet 3:1-2).

*  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  

==Historical position==

==Historical position==

It is is well evidenced that the traditional position was that which is now called Complementarianism.<ref>http://peacebyjesus.witnesstoday.org/1Cor.11+14.html#Commentaries</ref>  In no place in the Scriptures is it established that women were priests in Israel or pastors of a New Testament church. Later, notable ancient authorities upheld the traditional position of male headship in church and home. [[Protestant]] churches likewise have historically upheld the traditional position from the time of the [[Reformation]], though later some exceptions would begin to be seen among certain Pentecostal churches. Female pastoral ordination began to be most prevalent within churches in [[liberal Christianity]].  

It is well evidenced that the traditional position was that which is now called Complementarianism.<ref>http://peacebyjesus.witnesstoday.org/1Cor.11+14.html#Commentaries</ref>  In no place in the Scriptures is it established that women were priests in Israel or pastors of a New Testament church. Later, notable ancient authorities upheld the traditional position of male headship in church and home. [[Protestant]] churches likewise have historically upheld the traditional position from the time of the [[Reformation]], though later some exceptions would begin to be seen among certain Pentecostal churches. Female pastoral ordination began to be most prevalent within churches in [[liberal Christianity]].  

[[Origen]] (AD 185-254) stated that,

[[Origen]] (AD 185-254) stated that,

</blockquote>  

</blockquote>  

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,

<blockquote>

<blockquote>

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>

</blockquote>   

</blockquote>   

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,  

<blockquote>

<blockquote>

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>

</blockquote>  

</blockquote>  

Likewise Presbyterian theologian and Bible commentator [[Albert Barnes (theologian)|Albert Barnes]] (1798 –1 870) stated,

Likewise, Presbyterian theologian and Bible commentator [[Albert Barnes (theologian)|Albert Barnes]] (1798 –1 870) stated,

<blockquote>

<blockquote>

[[Matthew Henry]] (1662 – 1714) in his extensive commentary, entertains allowing “praying, and uttering hymns inspired” by women, as such “were not teaching”.<ref>http://www.searchgodsword.org/com/mhc-com/view.cgi?book=1co&chapter=014</ref>

[[Matthew Henry]] (1662 – 1714) in his extensive commentary, entertains allowing “praying, and uttering hymns inspired” by women, as such “were not teaching”.<ref>http://www.searchgodsword.org/com/mhc-com/view.cgi?book=1co&chapter=014</ref>

Nineteenth century Congregationalist A. Hastings Boss, D.D., writing in 1870 in the ''Bibliotheca sacra and theological review'', found no sanctioned “instance in the Bible of a woman's speaking in public”, in that of Miriam, Deborah, Huldah, Anna, and stated that  

Nineteenth-century Congregationalist A. Hastings Boss, D.D., writing in 1870 in the ''Bibliotheca sacra and theological review'', found no sanctioned “instance in the Bible of a woman's speaking in public”, in that of Miriam, Deborah, Huldah, Anna, and stated that  

<blockquote>

<blockquote>

If these prophetesses had each been called to public speaking, they would have been exceptions to the general rule, in striking contrast with the conduct of all other women under the law. Certainly no rule could have been or can now be founded upon these exceptional cases.  

If these prophetesses had each been called to public speaking, they would have been exceptions to the general rule, in striking contrast with the conduct of all other women under the law. Certainly no rule could have been or can now be founded upon these exceptional cases.  

</blockquote>

</blockquote>

Boss also concluded that Gal. 3:28 is not applicable to the issue of women speaking in the assemblies, due to it having to do with salvation, not positions in service, “that salvation by faith is the same to all mankind, whatever be their race, condition, or sex, though natural distinctions still exist in full force.” He did not, however, see any restrictions on women singing, and also allowed for women teaching out of necessity, if competent men were not to be had. Boss, ''The silence of women in the churches —objections considered,''<ref>[http://books.google.com/books?id=8VsQAAAAYAAJ&pg=RA1-PA740&dq=%22silence+in+the+churches%22&output=html_text] Article viii; Bibliotheca sacra and theological review, Volume 27, pp. 739-763</ref>     

Boss also concluded that Gal. 3:28 is not applicable to the issue of women speaking in the assemblies, due to it having to do with salvation, not positions in service, “that salvation by faith is the same to all mankind, whatever be their race, condition, or sex, though natural distinctions still exist in full force.” He did not, however, see any restrictions on women singing, and also allowed for women teaching out of necessity, if competent men were not to be had. Boss, ''The silence of women in the churches —objections considered,''<ref>[https://books.google.com/books?id=8VsQAAAAYAAJ&pg=RA1-PA740&dq=%22silence+in+the+churches%22&output=html_text] Article viii; Bibliotheca sacra and theological review, Volume 27, pp. 739-763</ref>     

   

   

The Presbyterian quarterly, April, 1889, in examining both 1 Cor. 14:34,35 and 1 Tim. 11-15, stated,

The Presbyterian quarterly, April, 1889, in examining both 1 Cor. 14:34,35 and 1 Tim. 11-15, stated,

<blockquote>

<blockquote>

As early as the year 1832, the General Assembly of the Presbyterian Church in this country, in a pastoral letter to the churches in reference to dangers to be avoided in revivals, calls attention to a tendency then just beginning to appear, and uses this strong language (Baird, Digest, p. 220), "Meetings of pious women by themselves for conversation and prayer, whenever they can conveniently be held, we entirely approve. But let not the inspired prohibitions of the great apostle of the Gentiles, as found in his Epistles to the Corinthians and to Timothy, be violated. To teach and exhort, or to lead in prayer in public and promiscuous assemblies, is clearly forbidden to women in the holy oracles.".<ref>[http://books.google.com/books?id=nUYUAAAAYAAJ&pg=PA165&dq=%22silence+in+the+churches%22&lr=&output=html_text “Women in the church,” The Presbyterian quarterly], Volume 3, NO. 8.- April, 1889. pp. 166-179</ref>

As early as the year 1832, the General Assembly of the Presbyterian Church in this country, in a pastoral letter to the churches in reference to dangers to be avoided in revivals, calls attention to a tendency then just beginning to appear, and uses this strong language (Baird, Digest, p. 220), "Meetings of pious women by themselves for conversation and prayer, whenever they can conveniently be held, we entirely approve. But let not the inspired prohibitions of the great apostle of the Gentiles, as found in his Epistles to the Corinthians and to Timothy, be violated. To teach and exhort, or to lead in prayer in public and promiscuous assemblies, is clearly forbidden to women in the holy oracles.".<ref>[https://books.google.com/books?id=nUYUAAAAYAAJ&pg=PA165&dq=%22silence+in+the+churches%22&lr=&output=html_text “Women in the church,” The Presbyterian quarterly], Volume 3, NO. 8.- April, 1889. pp. 166-179</ref>

</blockquote>  

</blockquote>  

<blockquote>

<blockquote>

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>

</blockquote>

</blockquote>

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|colwidth=35em}}

==External links==

==External links==

* [http://www.cbmw.org/Articles The Council on Biblical Manhood and Womanhood, articles]  

* [http://www.cbmw.org/Articles The Council on Biblical Manhood and Womanhood, articles]  

* [http://www.cbmw.org/images/onlinebooks/evangelical_feminism.pdf Wayne Gruden, ''Evangelical Feminism & Biblical truth'']

* [http://www.cbmw.org/images/onlinebooks/evangelical_feminism.pdf ''Evangelical Feminism & Biblical truth,'' by Wayne Gruden]

* [http://peacebyjesus.witnesstoday.org/WOMENPASTORS.html Are Women Pastors Biblical?]

* [http://peacebyjesus.witnesstoday.org/WOMENPASTORS.html ''Are Women Pastors Biblical?'']

*[http://www.christiananswers.net/dictionary/women.html Women in the Bible]

* [http://www.christiananswers.net/dictionary/women.html ''Women in the Bible'']

 

[[Category:Christianity]]

[[Category:Christianity]]

[[Category:Bible]]

[[Category:Bible]]