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?
There is considerable debate as to how we should understand the command that a bishop, elder, or deacon should be the husband of one wife. (I Timothy 2:2,12. Titus 1:6) Sometimes these verses are used to argue that only men may be deacons, elders, or bishops because only men have wives. Actually, women enrolled in the order to widows were required to have (or have had) only one husband.
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.
The Bible does not allow gender to be a criterion for eligibility for any office or function in the church. Although in the Semitic/Hebrew culture the subordination of women to men was probably universal, and although there were no early explicit divine prohibitions against female subordination, the climax of special divine revelation in the New Testament repudiates such subordination and teaches the full equality of women and men.
The struggles of Christian women with sexuality, food, and their bodies reflect the Church’s historic ambivalence towards the body—particularly the female body. The embodiment of God in the Incarnation, Jesus’ embrace of lepers, prostitutes, and women, and Jesus’ bodily resurrection establish a radical foundation of body affirmation. Yet the history of the Church demonstrates a decidedly negative view of the body and sexuality.