Complementarianism is nothing more than the old argument of “separate but equal” applied to gender roles and dressed in a type of theological clothing. This is the same argument earlier generations used to justify segregation of the races.
A study of curricula across 15 evangelical seminaries and of material from the Evangelical Theological Society reveals an almost total absence of women's history, meaning male leaders can rise to high levels while never being exposed to the countless ways women have impacted history and theology. It also reveals a movement that is interested in women's roles, but not in women themselves.
Cicero said: “Who knows only their own generation remains always a child.”  We gain extraordinary vitality from the stories of Christian women and men who came before us. In fact, our advocacy for women in ministry leans heavily on their stories. Few are better suited to bring this history to life than Dr. Paul Chilcote, author of more than twenty books and publications on the subject. For thirty-five years, he has amplified the history of women’s leadership in the church with his work.
Although we may idealize the early church, most of us would not have enjoyed a visit to a worship service at Corinth. The impression which one was most likely to receive was that of chaos and delirious insanity:
So if the whole congregation is assembled and all are using the "strange tongues" of ecstasy, and some uninstructed persons or unbelievers should enter, will they not think you are mad? (I Cor. 14:23, NEB).
La ocasión para escribir este artículo es esta: en una reciente convención de verano [probablemente en 1893], se le había pedido a una joven mujer misionera que hablara sobre su trabajo en una de las sesiones públicas. Algunos de los delegados tenían tantas quejas sobre una mujer hablando a una asamblea de hombres y mujeres que sacaron a la dama del programa y después de esto solamente dejaron que los miembros varones participaran en la conferencia pública.
"Partners," as the term is used in this statement, means more than aides or helpers who give assistance from the sidelines. The emphasis is communion, a unity of purpose that links hands and hearts as full members of the team. It stresses full participation, sharing in both the risks and the benefits of the enterprise: "giving and receiving" (Philippians 4:15). It portrays an enduring alliance as long-term colleagues rather than a casual short walk together. Each partner has a voice and a valued judgment in the conduct of the enterprise, with full powers and discretion in leadership decisions. The legal requirements and constraints of a business partnership are not included here; therefore the notions often attached to "silent partner" and "limited partner" are not appropriate here. Covenant rather than contract is the relation that is envisioned.
“And it shall come to pass afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even upon the menservants and maidservants in those days, I will pour out my Spirit” (Joel 2:28, 29).
Evangelical women face a myriad of messages related to pastoral and teaching roles in the church and academy. Some evangelical churches open their doors to women leaders while others reject the ordination of women and endorse explicitly hierarchical models of gender relations, both in marriage relationships and also in church and church-focused institutional hierarchies.Others even extend male authority to secular arenas, excluding women from exercising leadership or authority over men that is direct and/or personal.
In exploring the cultural impact of gender on ministry, examples from Kenya, India, Venezuela, and the United States were selected as case studies, illustrating the impact of gender on Christian ministry.