The debate between complementarianism and egalitarianism is a longstanding one within Christian tradition. At its core, it revolves around questions of gender roles and whether men and women are intended by God to have different roles and responsibilities.
Complementarians argue that while men and women have equal dignity and worth before God, they were created by God to have distinct and complementary roles and responsibilities in marriage, family, and the church. They point to verses like Ephesians 5:22-33, 1 Corinthians 11:3, and 1 Timothy 2:11-15 to argue that men are called to lead and have authority in the home and church, while women are called to submit to male leadership.
Egalitarians, on the other hand, argue that while men and women do have some differences biologically, they were created to be equals before God. There should be no hierarchy between genders in marriage or the church, and roles should be based on gifts rather than gender. They argue that verses about male leadership and female submission reflect the patriarchal culture of biblical times rather than God’s ideal, and point to passages like Galatians 3:28 that speak of equality in Christ.
This article will dive deeper into the key biblical texts and theological arguments on both sides of this issue. The goal is to explain accurately and charitably what each perspective believes, so readers can understand these views and evaluate which lines up most faithfully with scripture. This is not intended to definitively resolve this complex debate but to elucidate the diversity of biblically-grounded viewpoints within orthodox Christianity.
Key Complementarian Texts and Arguments
Complementarians root their position in several key biblical texts that seem to establish male leadership over women in family and church contexts. Let’s examine some of the most important ones.
Genesis 1-3
In the creation account in Genesis 1-2, complementarians argue that God created Adam first and then Eve as his helper, establishing male headship even before the fall. They cite Eve’s deception by the serpent and the disorder resulting from sin in Genesis 3 as confirming the importance of male leadership.
Ephesians 5:22-33
This passage about marriage roles is foundational for complementarians. They emphasize verses like “Wives, submit to your own husbands, as to the Lord” (v.22) and argue this models Christ’s headship over the church. The husband loving and leading his wife points back to Christ’s relationship with the church.
1 Corinthians 11:3-10
Instructing women to cover their heads while praying or prophesying assumes a principle of male authority according to complementarians. Verses like “the head of a wife is her husband” (v.3) and “the head of Christ is God” (v.3) indicate a hierarchy of authority that is transgressed when a woman prays with her head uncovered.
1 Corinthians 14:33b-35
Paul’s prohibition against women speaking in church is taken as an authoritative principle by complementarians. They argue Paul is placing limits on the public teaching and authoritative leadership roles women can fill in the gathered assembly.
1 Timothy 2:11-15
This passage contains Paul’s clearest restrictions for complementarians. Paul does “not permit a woman to teach or to exercise authority over a man” (v.12). This indicates God has established distinct roles for men and women in the church, with only qualified men serving in teaching and leadership positions over men and women.
Complementarians point to these and other passages to argue that male-only leadership in the family and church fits with God’s intentions from creation and most faithfully reflects biblical teaching on gender roles. While men and women have equal dignity, God has called them to different roles and responsibilities.
Key Egalitarian Texts and Arguments
Egalitarians also root their perspective in biblical texts that seem to point toward equality and undifferentiated roles for men and women in church and family contexts. Let’s look at some important egalitarian texts.
Genesis 1:26-28
Instead of hierarchy, egalitarians see the creation account emphasizing the equality of men and women. Both are made in God’s image and jointly commissioned by God to rule over creation. There is no statement that Adam had authority over Eve before the fall.
Galatians 3:28
Paul says that in Christ “there is neither Jew nor Greek, there is neither slave nor free, there is no male and female.” For egalitarians, this indicates that the old hierarchical categories have been abolished, including gender roles.
Ephesians 5:21
The instruction to “submit to one another” comes directly before the household codes in Ephesians 5. Egalitarians argue this verse provides the attitude for the passage, calling all Christians to mutual submission rather than hierarchy.
1 Corinthians 7:4
Paul states that wives have authority (same Greek word as 1 Timothy 2:12) over their husband’s body, and likewise husbands over their wives. Egalitarians see this as evidence that Paul envisioned more reciprocity and equality in marriage than hierarchy.
Acts 2
At Pentecost, the Holy Spirit is poured out on men and women alike with no differentiation made. Both then prophesy, fulfilling Joel 2. This is evidence of God gifting men and women equally for ministry roles.
Romans 16
Paul acknowledges a woman apostle (Junia), says a woman (Prisca) risked her life for him, and refers to several other women ministering alongside him. This demonstrates significant ministry roles for women in the early church.
Looking at these and other texts, egalitarians argue that the overall trajectory of Scripture is toward equality in Christ. Hierarchy and gender-based role distinctions reflect cultural background more than God’s ideals. The gospel abolishes human categories of status and privilege.
Complementarian Responses and Rebuttals
Complementarians have offered some responses to try to explain or interpret the biblical texts cited by egalitarians in ways that are consistent with their position.
Ontological Equality But Functional Differences
Complementarians grant that men and women are ontologically equal – equally made in God’s image with equal worth and dignity. However, they argue that God still intends functional differences in roles and responsibilities between men and women, so some hierarchy is legitimate.
No Implications for All Women
Texts like 1 Timothy 2:11-15 restrict women from top leadership positions but don’t imply that women cannot exercise any leadership or ministry, complementarians argue. Women can still prophesy, evangelize, teach other women and children, and exercise leadership under male headship.
Results of the Fall
Hierarchy and male leadership reflect God’s purposes in creation but also the results of the fall, which complementarians argue necessitates clear authority structures. Sin’s effects mean husband leadership is necessary to promote harmony.
Paul’s Teachings are Culturally Conditioned
Paul prohibits women teaching and leading men in specific situations, complementarians concede, but argue this was to avoid offending cultural sensitivities and promote the gospel in that context. His teachings don’t universally prohibit women from any leadership role forever.
Alternative Interpretations
For example, complementarians argue “head” in 1 Corinthians 11 refers to authority rather than “source,” προφητεύω in 1 Corinthians 11 has connotations of authoritative teaching, and 1 Timothy 2 refers to an issue of false teaching in Ephesus rather than universal norms.
Thus, complementarians don’t believe their view is fundamentally at odds with the biblical texts cited by egalitarians. Through alternate translations or interpretations, they argue their position fits squarely within scriptural teaching.
Egalitarian Responses and Rebuttals
In turn, egalitarians have responded to complementarian explanations and attempted to bolster their biblical case.
Cultural Changes
Egalitarians argue that the patriarchal cultural background of biblical times explains texts about female submission better than a hierarchical creation order. As culture changes, those specific commands lose force.
Alternative Translations
For example, egalitarians favor “source” over “authority” for “head” in 1 Corinthians 11 and note that προφητεύω does not necessarily imply authoritative teaching. The issue in 1 Timothy 2 was false teaching, not wrongful authority.
Paul Affirms Women Leaders
If Paul believed all women are prohibited from teaching and leading men, it seems inconsistent that he would speak so highly of women ministers like Junia, Prisca, and Phoebe as coworkers.
Equal in Christ
Galatians 3:28 expresses a fundamental truth that abolishes previous worldly categories in Christ. It is strained, egalitarians argue, to make this verse about ontology alone and not practice within the church.
No Authority Hierarchy in Trinity
An authority hierarchy between men and women based on God’s eternal intentions seems inconsistent with the equality, mutual love, and submission present within the Trinity.
Thus, egalitarians believe their perspective represents the most natural reading of Scripture in light of the gospel’s far-reaching implications for human dignity, equality, and community.
Practical Implications and Differences
This debate has real-world consequences for gender roles and ministry positions in Christian contexts. Here are some ways that complementarian vs. egalitarian convictions play out practically.
Family Leadership and Roles
Complementarians believe husbands should exercise primary authority and leadership over wives in decision-making, while egalitarians hold decision-making should be mutual based on gifts rather than gender.
Women in Ministry
Most complementarians prohibit women from senior or preaching pastor roles over men. Egalitarians affirm women in any church leadership or teaching position based on calling and gifting.
Christian Schools and Seminaries
Policies on female students and faculty differ between complementarian and egalitarian institutions. Complementarians limit some leadership roles or curricula based on gender.
Denominational Policies
Policies about the ordination of women as pastors and elders and the appointing of women to top leadership positions vary based on denominational beliefs about gender roles rooted in their biblical interpretation.
Gender Equality
Egalitarians more fully support equal opportunities for men and women in family, church, and society. Complementarians favor some distinctions based on biblical gender roles.
LGBTQ Issues
There is also debate around how complementarian understandings of gender might impact attitudes toward LGBTQ identities. This is an area where biblical perspectives are evolving.
Domestic Abuse
Some have raised concerns about domestic abuse being enabled or blamed on victims in more extreme forms of complementarian theology. Responsible complementarians fully oppose abuse of any kind.
There are certainly many other practical implications, but this gives a broad overview of how these theological positions play out in real church and family contexts.
Conclusion
The complementarian-egalitarian debate involves complex biblical interpretation along with difficult practical applications. Sincere Christians have landed on both sides – it is not always a simple or obvious issue. This article has sought to summarize the main contours of the debate both accurately and charitably.
In the end, Christians must look carefully at scripture, consider various interpretive frameworks, and seek the Spirit’s wisdom. We must also acknowledge that Godly and gifted men and women come to different conclusions on this issue. While important, this one perspective does not define one’s entire biblical fidelity or Christian spirituality.
Whether complementarian or egalitarian, Christians can stand united in uplifting Christ, pursuing God’s mission, and affirming the dignity, gifts, and worth of all people. If disagreements arise, we can learn to discuss in love rather than condemn one another. When the Bible’s teachings are unclear, grace and understanding are vital.