Women in Ministry
What role does a woman play in ministry?
Can a woman be a pastor or elder?
By Gene and Christi Williams
What role does a woman play in ministry?
Can a woman be a pastor or elder?
By Gene and Christi Williams
Biblical Complementarianism: A Statement on Gender Roles in the Church and Family
We hold to a biblical complementarian position, affirming that men and women are equal in worth and dignity, but called to distinct, complementary roles in the church and family. These roles reflect God’s divine design for order and flourishing, promoting mutual respect, collaboration, and service. While some gifts and abilities overlap between men and women, Scripture establishes that certain roles of spiritual authority—such as pastor, elder, and bishop/overseer—are reserved for men (1 Timothy 3:2, Titus 1:6).
In contrast, the egalitarian view teaches equality in all areas of service, holding that men and women are equally qualified for every church office. Egalitarians interpret passages on male headship as cultural rather than universal and not binding on the modern church. However, we believe Scripture presents male headship as a divine order, not a cultural artifact, and thus applicable for all time (1 Corinthians 11:3, 1 Timothy 2:12-14).
Our biblical complementarian position affirms that women cannot hold roles that exercise spiritual authority over men. However, women are encouraged to serve in meaningful ways, including as deaconesses, youth ministers, teachers, missionaries, and evangelists. Women may also be ordained for roles that do not involve spiritual oversight of men, such as deaconesses and ministry leaders. This reflects the example of Phoebe, described as a servant (diakonos) in Romans 16:1-2. Ordination for these roles does not grant spiritual authority over men but recognizes the important contributions of women to the church.
Addressing the Silence of Women in Scripture
1 Timothy 2:11-12 and 1 Corinthians 14:34-35 instruct women to learn quietly and not to exercise authority over men in the church. These commands are often misunderstood or misapplied. The term “quiet” (Greek: hēsuchia) refers to a spirit of peace and respect, not absolute silence. Similarly, Paul’s instruction in 1 Corinthians 14 addresses orderly worship, ensuring that teaching and learning happen in ways that reflect unity and avoid disruption.
These passages do not imply that women are to be excluded from ministry or silenced. Rather, they affirm that teaching authority in the church belongs to men, while women’s voices and gifts remain essential to the life of the body. Priscilla’s role alongside Aquila in instructing Apollos (Acts 18:26) exemplifies how women can teach in partnership and contribute meaningfully to ministry without violating the biblical framework of male headship.
We reject the misuse of Scripture to control or demean women. Biblical leadership is not about dominance or control but about servant leadership and sacrificial care, as modeled by Christ (Ephesians 5:25-28). Men are called to lead with humility and love, and the church must honor the dignity and value of women in every area where they serve.
Encouraging Women’s Participation Without Violating Scriptural Boundaries
Biblical complementarianism encourages the active involvement of women in ministry while respecting the distinctions between men’s and women’s roles. Women can serve in various capacities, such as discipleship, teaching other women, leading ministries, and missions. In contexts like Bible studies, women’s contributions are welcomed and valuable, provided spiritual authority over men is not exercised. This aligns with Paul’s instructions in 1 Timothy 2:12, ensuring that male headship is honored while women’s gifts are fully used for the good of the church.
Balancing Leadership and Submission in Church and Family
In the family, mutual submission and shared decision-making reflect God’s design for healthy relationships (Ephesians 5:21). While the husband holds final responsibility for leadership, this authority is to be exercised in partnership with his wife, reflecting Christ’s love for the church (Ephesians 5:25-28). The goal of biblical headship is not control, but sacrificial love and care, promoting the flourishing of the entire household.
In the church, biblical complementarianism promotes inclusivity in ministry by encouraging both men and women to use their gifts to serve God and build up the body of Christ. While spiritual authority in leadership roles is reserved for men, women are invited to serve in ways that reflect their unique gifts and callings. This balanced approach ensures that every member contributes meaningfully while honoring God’s design for leadership and order.
A Call to Faithful Leadership
Biblical complementarianism reflects both Scripture’s teaching and the reality of God’s design in creation. While men and women excel in many areas, God has ordained specific roles of spiritual authority for men to ensure order in the church and family. This model promotes human flourishing and reflects God’s wisdom, even when it challenges cultural assumptions or personal preferences.
Ultimately, leadership in the church and family must reflect Christ’s example of servant leadership. Men are called to lead with humility, love, and care, and women are encouraged to serve faithfully in every role available to them. As the church strives to fulfill its mission, we must hold fast to biblical principles, ensuring that our practices align with both the spirit and letter of Scripture.
We hold to a biblical complementarian position, affirming that men and women are equal in worth and dignity, but called to distinct, complementary roles in the church and family. These roles reflect God’s divine design for order and flourishing, promoting mutual respect, collaboration, and service. While some gifts and abilities overlap between men and women, Scripture establishes that certain roles of spiritual authority—such as pastor, elder, and bishop/overseer—are reserved for men (1 Timothy 3:2, Titus 1:6).
In contrast, the egalitarian view teaches equality in all areas of service, holding that men and women are equally qualified for every church office. Egalitarians interpret passages on male headship as cultural rather than universal and not binding on the modern church. However, we believe Scripture presents male headship as a divine order, not a cultural artifact, and thus applicable for all time (1 Corinthians 11:3, 1 Timothy 2:12-14).
Our biblical complementarian position affirms that women cannot hold roles that exercise spiritual authority over men. However, women are encouraged to serve in meaningful ways, including as deaconesses, youth ministers, teachers, missionaries, and evangelists. Women may also be ordained for roles that do not involve spiritual oversight of men, such as deaconesses and ministry leaders. This reflects the example of Phoebe, described as a servant (diakonos) in Romans 16:1-2. Ordination for these roles does not grant spiritual authority over men but recognizes the important contributions of women to the church.
Addressing the Silence of Women in Scripture
1 Timothy 2:11-12 and 1 Corinthians 14:34-35 instruct women to learn quietly and not to exercise authority over men in the church. These commands are often misunderstood or misapplied. The term “quiet” (Greek: hēsuchia) refers to a spirit of peace and respect, not absolute silence. Similarly, Paul’s instruction in 1 Corinthians 14 addresses orderly worship, ensuring that teaching and learning happen in ways that reflect unity and avoid disruption.
These passages do not imply that women are to be excluded from ministry or silenced. Rather, they affirm that teaching authority in the church belongs to men, while women’s voices and gifts remain essential to the life of the body. Priscilla’s role alongside Aquila in instructing Apollos (Acts 18:26) exemplifies how women can teach in partnership and contribute meaningfully to ministry without violating the biblical framework of male headship.
We reject the misuse of Scripture to control or demean women. Biblical leadership is not about dominance or control but about servant leadership and sacrificial care, as modeled by Christ (Ephesians 5:25-28). Men are called to lead with humility and love, and the church must honor the dignity and value of women in every area where they serve.
Encouraging Women’s Participation Without Violating Scriptural Boundaries
Biblical complementarianism encourages the active involvement of women in ministry while respecting the distinctions between men’s and women’s roles. Women can serve in various capacities, such as discipleship, teaching other women, leading ministries, and missions. In contexts like Bible studies, women’s contributions are welcomed and valuable, provided spiritual authority over men is not exercised. This aligns with Paul’s instructions in 1 Timothy 2:12, ensuring that male headship is honored while women’s gifts are fully used for the good of the church.
Balancing Leadership and Submission in Church and Family
In the family, mutual submission and shared decision-making reflect God’s design for healthy relationships (Ephesians 5:21). While the husband holds final responsibility for leadership, this authority is to be exercised in partnership with his wife, reflecting Christ’s love for the church (Ephesians 5:25-28). The goal of biblical headship is not control, but sacrificial love and care, promoting the flourishing of the entire household.
In the church, biblical complementarianism promotes inclusivity in ministry by encouraging both men and women to use their gifts to serve God and build up the body of Christ. While spiritual authority in leadership roles is reserved for men, women are invited to serve in ways that reflect their unique gifts and callings. This balanced approach ensures that every member contributes meaningfully while honoring God’s design for leadership and order.
A Call to Faithful Leadership
Biblical complementarianism reflects both Scripture’s teaching and the reality of God’s design in creation. While men and women excel in many areas, God has ordained specific roles of spiritual authority for men to ensure order in the church and family. This model promotes human flourishing and reflects God’s wisdom, even when it challenges cultural assumptions or personal preferences.
Ultimately, leadership in the church and family must reflect Christ’s example of servant leadership. Men are called to lead with humility, love, and care, and women are encouraged to serve faithfully in every role available to them. As the church strives to fulfill its mission, we must hold fast to biblical principles, ensuring that our practices align with both the spirit and letter of Scripture.
References
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- Aquinas, Thomas. Summa Theologica. Translated by the Fathers of the English Dominican Province. New York: Benziger Brothers, 1947.
- Grudem, Wayne. Evangelical Feminism and Biblical Truth: An Analysis of More Than 100 Disputed Questions. Wheaton, IL: Crossway, 2012.
- Kostenberger, Andreas J., and Margaret E. Kostenberger. God's Design for Man and Woman: A Biblical-Theological Survey. Wheaton, IL: Crossway, 2014.
- Piper, John, and Wayne Grudem, eds. Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. 2nd ed. Wheaton, IL: Crossway, 2006.
- Peterson, Jordan. “The Gender Debate: Women, Men, and Power.” The Times, May 18, 2018.
- https://www.thetimes.co.uk/article/jordan-peterson-on-women-men-and-power.
- ———. “Psychological Significance of Hypergamy.” Lecture video, YouTube. Accessed September 28, 2024.
- https://www.youtube.com/watch?v=5KjJpTA87F8.
- Slick, Matt. “Should Women Be Pastors and Elders?” CARM, November 27, 2008.
- https://carm.org/women-in-ministry/should-women-be-pastors-and-elders/.
- Strauss, Lehman. The Biblical Role of Women in the Church. Neptune, NJ: Loizeaux Brothers, 1994.
- Wilkins, Michael J., and Craig A. Evans, eds. Theological Dictionary of the New Testament: Abridged in One Volume. Grand Rapids, MI: Eerdmans, 2003.
- Yarbrough, Robert W. The Letters to Timothy and Titus. The Pillar New Testament Commentary. Grand Rapids, MI: Eerdmans, 2018.