Critics have done a brilliant job of establishing all that complementarianism isn’t. I am grateful for their groundwork. But today, I want to explore what egalitarianism is. I want to move beyond a justified critique of complementarianism toward a strong egalitarian theology against abuse.
What happens when the hall of theology becomes an echo chamber? What happens when half the sky meets God but the church doesn’t want to hear their story? What happens when the theological insights of women are pressed to the margins of Christianity?
The epidemic of women’s unpaid work is a serious problem and it’s one that should concern us as Christians. Whether by implication, necessity, or demand, women aren’t being credited or compensated for their work. They are often taken less seriously as professionals and expected to take sole responsibility for housework and other traditionally feminine kinds of work. Not all labor—such as household work—is the kind of work for which we give and receive a paycheck. But it remains that for much of history, patriarchy has ensured that all of women’s work—official and unofficial and paid and unpaid—is seen as less than, and that women’s labor can be taken for granted.
This paper was given by Kevin Giles at the Evangelical Theological Society annual conference on November 15, 2016 in San Antonio, TX. The other speakers on the plenary Trinity forum were Dr Bruce Ware, Dr Millard Erickson, and Dr Wayne Grudem. Dr Storms presided.
I overheard an amazing conversation on my way back from lunch at a conference I recently attended. A university student casually mentioned the history of strong women leaders in the early church, using Priscilla as an example, to his friend. He then passionately contended for women as equal partners in church leadership. I quickly realized that I knew the student who was advocating for female pastors and teachers.
In a recent Arisearticle, Amy Buckley recounted an exchange between herself and a group of men who accused Christian feminists of using a hermeneutic of pain to interpret the Bible. It was their way of suggesting that feminists do not understand Scripture because they identify strongly with people who suffer.
When the news of my mom’s death spread throughout my congregation and the naval base in Port Hueneme, Calif., I began to learn about the kindred spirit that exists among women who have lost their mothers. These women cried with me and told me, “There is something deep that happens in our souls when a woman loses her mother.” All of these women talked of mothers who loved them and modeled that every woman can be all that God wants her to be.