The issue of gender is increasingly important in the church. As the issue encroaches upon global Christianity, it is critical that Calvary Church has a clear understanding of what gender is, what gender roles we hold to for ministry and the church, and how to respond to a post-Christian critique of our standing. Whether gender is perceived/understood to be static or fluid has ramifications for how the church deals with issues such as transgenderism, sexual identity, any distinctions between the genders such as roles and responsibilities, and gender roles in ministry. While the full scope of this issue goes far beyond what is set down in this paper, it provides a summary of Calvary’s position in my understanding and experience.
We believe the foundational source of gender and gender roles is God’s first creative act. In Genesis, we read that God made two genders in his image, both male and female (Genesis 1:27). Both genders are created with the same “stuff” (ontological essence) yet they complement one another (different yet they fit together).
Gender grounded in the creation act is a wonderful gift from God determined at birth. Scripture affirms that even in a broken and scarred world full of sin, both desires and biology can reflect this truth. There are those who struggle with their given gender and others who are born with physical characteristics that don’t easily fit either gender (e.g. hermaphrodites). We recognize the pain and confusion of both of these situations and believe it is an inherent responsibility of the church to extend compassion and be a means of grace to those experiencing that turmoil. However, we do not believe that gender is a social construct leading to gender fluidity. In God’s creative act, he made men and women as two distinct genders, which are not interchangeable.
Because both men and women bear God’s image, Calvary believes that both genders should be afforded dignity and value that comes with God’s creative declaration. Further, men and women are created with equal ability to contribute to God’s Kingdom from a human standpoint (Galatians 3:28). The gospel should not be equated with either cultural patriarchy or matriarchy but rather critiques both. Far too often however, such as in the case of American Christianity, it has been presented with patriarchal, and even worse, misogynistic overtones. The praxis of a theology of gender has often ended up as men and women struggling for power and authority with men quickly punting to interpretations of biblical authority relegating women to a secondary status in marriages, church culture, and Kingdom work.[1]
If anything, the current culture at Calvary is actively seeking ways to continue to give value and worth to our sisters in leadership. Their voice and their work in God’s Kingdom is critical not only in gaining a different perspective but often, as God’s image reflects both male and female, they are essential in gaining a full-orbed picture of God’s heart for his Bride, the church. We believe both men and women are charged with the Great Commission and all are responsible to contribute to the health of the local church (Matthew 28:18-20, 1 Corinthians 12:7-11). The New Testament is replete with examples of women involved in ministry (Acts 18:26, Romans 16:1-2, Philippians 4:3). Christ has torn down the wall dividing men and women and given them both the same Spirit to proclaim and live out the gospel.
Along with a co-essential value for men and women, Calvary Church also affirms God’s creative act as the basis for recognized differences in both roles and responsibilities in gender. While the creation account is foundational for gender roles and responsibilities, it is spelled out more clearly in other passages.[2] The creation account is important because it underscores that Adam was created first and was tasked (and thus, held accountable) for keeping the one command. Again, differences in roles and responsibilities does not mean “less than” but should be framed in the context of complementarity and unity in fulfilling the Great Commission as Christ’s bride.
Calvary’s current culture then can best be described as complementarian, but as such, “graciously complementarian”.[3] Following the design in Genesis and the commands of Scripture, we affirm that the partnership existing between men and women is one of complementing each other and not competing. Any distinction is not seen as “less than” or maintaining systemic male power but rather it is framed in obedience to God’s holy Word and a robustly beautiful picture of complementarity in unity.
In affirming Calvary as complementarian we believe the Scriptures are clear that a man has primary responsibility in marriage (Ephesians 5:21-33) as the husband is to be the spiritual leader of the household. The command for the husband to lead is primarily exemplified in Christ-like love and service toward his wife and not power. His wife is not an object and is not to be treated as such. Likewise, a wife is commanded to respect or submit to her husband. This submission is not mere obedience to authority but rather a willful and joyful putting herself under the loving service of her husband. Both husband and wife, in acting out the gospel, get the privilege of “playing the role of Jesus” in loving service and submission.[4] While couples experience much of married life in partnership (e.g. making many decisions together where each person’s contribution is valued), the biblical design of complementarity is intended to create unity between a husband and wife, not confusion or competition.
Consistently, we affirm that as a church we are complementarian regarding the role of women in ministry. While both genders are critical to fulfilling the Great Commission and exemplifying the Kingdom of God on Earth, the Bible reserves the role and title of pastor/elder/shepherd/overseer specifically for qualified men (1 Timothy 5:17, Titus 1:7; 1 Peter 5:1-2). Paul writes in 1 Timothy 3:1, these men “aspire” to this noble position not in the sense of human desires as for power or a job, but rather as a unique calling. These men are uniquely tasked to oversee the church (1 Timothy 5:17), preach or proclaim the Word publicly (1 Timothy 3:2, 2 Timothy 4:2, Titus 1:9), guard the church from false teaching (Titus 1:9), and pray for the sick and anoint them with oil (James 5:14). The reason for male leadership is not for any pragmatic or offhanded reason (e.g. men are less emotional than women, if men don’t lead women will, etc.).[5] The reason is based in the design and command of God’s Word regardless of the culture or time period.
We affirm that when Paul writes women are not to have authority over men (1 Timothy 2:12), he is referring to the “special office” of preaching (proclamation or prophetic “Thus saith the Lord”) – what we call expositing the Scriptures that “is not found in other, allowable forms of oral discourse.”[6] This kind of communication carries the authority of the church with it and fulfills the church’s responsibility to contend for, hold fast to, and preserve the integrity of the faith and pass on the faith from one generation to the next (1 Corinthians 15:1-3; 1 Timothy 6:20; Jude 3).[7]
Yet, we also affirm that we are gracious in our complementarity. We believe that complementarity is a gift from God that is good, true, and beautiful. So any misrepresentation of it should be cause for concern. We should not be known for what women cannot do, but all that they can do! We echo the words of Thabiti Anyabwile when he writes, “I’m a complementarian, but we need a way of talking, writing, and applying the Scriptures that not only celebrates gender distinctions and roles but celebrates in a way that infuses those roles with great meaning.”[8] We believe the way to familial unity that comes with the arrival of God’s Kingdom is not to strip differences away to make us all “equal” but rather to embrace those distinctions as beautiful expressions of the “same/different” that is abundantly clear in the creation account. We believe when complementarianism is expressed well, it leads to the church flourishing as men and women co-labor together.
We affirm, along with other complementarians, that women can and should teach in the church in some way.[9]What we must distinguish as complementarians is what level of teaching and what venues are appropriate for teaching. For instance, we affirm that in many cases women have a teaching function and supervisory role with men (e.g. small groups, youth ministry, local outreach, etc). The spirit must be that every role to those who are not called as pastor/elder/shepherd/overseer should be open to be filled with both qualified men and women.
We finally affirm that rather than settling “for the way it’s always been done”, we are looking for new ways to value women: a clear place and voice at the leadership table, a presence during the Sunday service, teaching opportunities to equip men and women for ministry,[10] leading men and women on leadership teams, and discipling women to follow Christ among other roles. Perhaps in the end, we echo Thabiti Anyabwile’s words when he writes, “What am I arguing for? Preservation of male headship, authority, and leadership in the local church consistent with the complementarian vision of the Bible, along with a wider understanding of how women may serve the church in the Great Commission under the authority of the elders by using their teaching gifts perhaps more widely than is sometimes allowed in complementarian circles.”[11]
This statement does not in any way endorse or encourage negative attitudes or behaviors toward those who are working through the issue of gender. Because all are welcome in the spirit of understanding and compassion and promoting the unity of the body, there are no grounds for hate, bullying, mocking, or joking attitudes or behaviors. All will be afforded respect even when there is a disagreement in theological presuppositions
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For more reading:
Kathy Keller, Jesus, Justice, and Gender Roles
Andreas Kostenberger and Thomas Schreiner, Women in the Church
Carolyn McCulley, Radical Womanhood: Feminine Faith in a Feminist World
Courtney Reissig, The Accidental Feminist
Owen Strachan and Jonathan Parnell, Designed For Joy: How the Gospel Impacts Men and Women, Identity, and Practice
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[1] Michelle Lee-Barnwell in her book, “Neither Complementarian Nor Egalitarian” offers three very well-researched chapters on how evangelicals have often framed issues of gender in terms of current social trends that dominated a given time period.
[2] The distinctions found in marriage are clear and compelling (Eph.5:21-33, 1 Peter 3:7). Other passages regarding worship are 1 Tim. 2:11-12, 1 Cor, 11:1-16, 1 Cor. 14:34-36
[3] Given the spectrum of egalitarian on one side and complementarian on the other, I would consider Calvary to be clearly complementarian but not as strict as some.
[4] Timothy & Kathy Keller, The Meaning of Marriage, p.179
[5] It is interesting to note that Adam is given one command prior to the Fall then Eve is created. When Eve disobeys God, it is Adam who is called into account, not Eve. Theologians suspect this has much to do with the creation order as conferring something like gender responsibility and Adam’s ultimate failure in disobedience. See Ray Ortland, Male-Female Equality, p. 107.
[6] Kathy Keller, Jesus, Justice, & Gender Roles, p. 18. Keller distinguishes between authoritative teaching that carries with it two distinctives. First, in ancient times (as well as now) it was a way of communicating truth as opposed to heresy. The pulpit or delivering of the Word of God was to be free of error as to not sway people with heretical teaching that “tickled the ears”. This is why it’s clear that not all should be teachers as there is a formidable weigh to bear in delivering truth (James 3:1). But the second reason Keller gives is very compelling and that was teaching came with the power of discipline. In her words it came with “the power of discipline, that is, the power to remove from the church body anyone who taught in defiance of the approved apostolic oral tradition.” (p. 20)
[7] For a more detailed analysis see Andreas Kostenberger’s and Thomas Schreiner’s meticulously researched book, Women in the Church: An Analysis and Application of 1 Timothy 2:9-15. Kostenberger and Schreiner connect both “teaching” and “authority” that Paul speaks of in 1 Timothy 2 with the office of elder.
[8] Thabiti Anyabwile’s blog series, “I’m a Complementarian But…”, https://www.thegospelcoalition.org/blogs/thabiti-anyabwile/im-a-complementarian-but/ 1/3/2011.
[9] This maintains some distinction between the preaching and teaching functions. While the distinction can be somewhat imprecise, preaching carries more of an authoritative weight.
[10] A brief reminder might be helpful. The Life Group ministry did bring in Christy Hill from Grace to train both men and women leaders in spiritual formation. There were no complaints afterwards.
[11] Thabiti Anyabwile, “I’m a Complementarian But…Women Must Be Taught and They Must Teach”, https://www.thegospelcoalition.org/blogs/thabiti-anyabwile/im-a-complementarian-but-women-must-be-taught-and-they-must-teach/
