Could it be that the complementarian notion of “biblical womanhood” (especially the claim that women’s distinct personhood makes no room for women as teachers and leaders of men) is a recent, Western perspective?
A church historian discusses her perception of recent SBC actions. Priscilla Papers thought it would be helpful in this discussion of the Southern Baptist Convention and women to ask for her perspective on issues that are related to the recent changes to SBC faith statements.
The partriarchs are coming to church! But what kind of persons would claim such an epithet? In fact, the neopatriarchs who are now coming are those who identify with the ancient, old-order patriarchy. And why are they now arriving on the scene and in our churches? And what is their agenda, hidden or spoken?
Part 1 of a 3-part series, presented here, focuses on the radical redefinition of authority Jesus taught and set in motion for his church; it considers the complementarians’ circuitous idea of gender authority.
In recent decades, traditionalists have dug for deeper roots in search of a viable biblical theology on which to support their superstructure of hierarchy. What has emerged instead in contemporary complementarianism is a sociocultural and extrabiblical “theology of roles.” It is this to which we will direct our critique.
There are six evident restrictions on authority that Christ the Head authorized and that apostolic missionaries set in motion in the New Testament house churches. These biblical boundaries of authority (exousia) unveil the extent to which complementarians practice masculine domination among God’s people.
Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)
Etienne Gilson spoke of medieval theology as an attempt to build great “cathedrals of the mind,” mental constructions meant to bring glory to God and to inspire worship as soaring stone cathedrals across Europe have since the same time period. Like any architectural achievement, these mental cathedrals brought together the many pieces of Christian doctrine into coherent and often beautiful structures of thought, building idea upon idea until great theological and philosophical systems emerged from scriptural foundations. This architectural analogy implies something important—it is rarely possible to shift the ground floor of a building without the entirety of the construct tumbling down. Only with great caution and preparation, whereby new supports are carefully constructed before the old are removed, can such a change go smoothly. Unfortunately, evangelical theology finds itself today in a situation where a great shift in a foundational doctrine of Christian theology has occurred—in the doctrine of the Trinity. This shift threatens several important Christian teachings and compromises the basic orientation of Christian ethics. As complementarian theologians increasingly speak of the eternal functional subordination of the Son (hereafter EFS), they move a central pillar of the cathedral of Christian doctrine, unaware that such a change could bring down the entire edifice of Christian theology.
For many of us, our unease with the traditional position has nothing to do with being swayed by modern liberation movements; rather, our unease is a response to the weaknesses within the traditional position itself. In the spirit of 2 Timothy 2:15, I hope the critical comments I offer can become part of a conversation to examine whether, on this topic, our church has correctly handled the Word of Truth.