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'''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:  

'''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 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>

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/2003/08/05/women-preachers-divorce-and-a-gay-bishop-whats-the-link</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==

</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>  

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.  

==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==

* [https://www.cbmw.org/wp-content/uploads/articles_pdf/ware_bruce/positionsummaries.pdf ''Summaries of the Egalitarian and Complementarian Positions on the Role of Women in the Home and in Christian Ministry'']

* [https://www.cbmw.org/wp-content/uploads/articles_pdf/ware_bruce/positionsummaries.pdf ''Summaries of the Egalitarian and Complementarian Positions on the Role of Women in the Home and in Christian Ministry'']

* [https://www.cbmw.org/slaves-women-and-homosexuals-by-william-j-webb-review-by-wayne-grudem/ ''Slaves, Women and Homosexuals,''  - review by Wayne Grudem]   

* [https://www.cbmw.org/slaves-women-and-homosexuals-by-william-j-webb-review-by-wayne-grudem/ ''Slaves, Women and Homosexuals,''  - review by Wayne Grudem]   

* [http://www.monergism.com/monthly_focus/complimentarianism_vs_egalitar.php Complementarianism vs. Egalitarianism sources]  

* [http://www.monergism.com/monthly_focus/complimentarianism_vs_egalitar.php Complementarianism vs. Egalitarianism sources]

 

[[Category:Christianity]]

[[Category:Christianity]]

[[Category:Bible]]

[[Category:Bible]]