==Complementarian arguments==
As part of the practice of sound [[exegesis]], obscure, anecdotal or general statements in Scripture are interpreted in the light of explicit ones. In so doing, the proof texts of Christian Egalitarianism, which are primarily Galatians 3:38 and examples of notable women, are understood as neither negating authority structures nor the creational distinctions between man and women, such as is stated in 1 Cor. 11:3ff, any more than the oneness which the members of the Christian [[Trinity]] share negates the hierarchical order within the Godhead. Instead, the positional/functional distinctions between man and women are seen to be patterned after the Divine order, and are part of the complementary nature of the male and female union. In addition, it is argued that while exceptional conditions may allow female leadership, as in Judges 4, such do not negate that which is manifest to be ordained and established as normative. It is pointed out that no female priests were ordained in the [[Old Testament]], nor it is anywhere established that female apostles or Bishops/Elders were ordained in the New Testament. Examples such as Phebe, Junia (Rom. 16:1,7) or Lydia (Acts 16:14,40) are seen as far from establishing these we either apostles or leaders over men.<ref>[http://peacebyjesus.witnesstoday.org/WOMENPASTORS.html Are Women Pastors Biblical?]</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>