Complementarianism and Egalitarianism—Whose Side Are You Leaning On?

Abstract

With the growing acceptance of same-sex marriage among Christian communities and the increasing concern of the influence of the LGBTQIA communities upon politics, there has been a resurgent concern to reaffirm “male headship” for church, state and marriage. Emphasizing so-called biblical gendered roles has become a way to argue against feminism and same-sex marriage. Along with the resurgence of the traditional understanding of divine order as patriarchy comes an undermining of women in leadership roles, especially in ministry. Pentecostals generally have been more liberal (challenging the tradition of patriarchy as related to ministry) than conservative (maintaining that females should be silent in church and subject to male authority) regarding females in ministry. In this article we will state fairly and accurately the two contemporary positions—complementarian and egalitarian—by drawing primarily from their official websites and key theologians, and then present a pentecostal reading/hearing of Ephesians 5:21–33. We will exegetically engage the passage and then raise important questions concerning these understandings in light of a pentecostal hermeneutical perspective that privileges Luke-Acts, especially Acts 2. The goal will be to understand the passage and then move toward a pentecostal egalitarian understanding of humanity and society, thus affirming the beauty and dignity of female and male without affirming the hierarchical position of patriarchy or matriarchy.

The Fluid Movement of the Spirit: (Re)Conceptualizing Gender in Pentecostalism

“…Even with a more equitable history, however, Pentecostals still regularly debate the role of women, perhaps best demonstrated by the ongoing discussion of complementarianism and egalitarianism. Many Pentecostals hold to traditional gender norms, claiming that men are called to “headship” in both the church and family, subordinating women in the process—citing scripture, namely 1 Corinthians 11 (Archer and Archer 2019, 68). This position supports the complementarian view, where men are created to lead whereas women are designed to support or “complement” male leadership.…”

“…Pentecostals in favor of this position often cite Galatians 3:28, where Paul exclaims that there is no longer Jew and Greek, slave and free, or male and female in the unity and oneness of Christ. According to Melissa and Kenneth J. Archer, Pentecostalism should “move toward an egalitarian pentecostal understanding of humanity and society, thus affirming the beauty and dignity of female and male, without affirming the hierarchical perspectives maintained by patriarchy or matriarchy” (2019, 70). The Archers' reason for establishing egalitarianism is not solely related to church structure, however, but also includes “the increasing concern of the influence of the LGBTQIA communities upon politics” (2019, 66).…”

“…According to Melissa and Kenneth J. Archer, Pentecostalism should “move toward an egalitarian pentecostal understanding of humanity and society, thus affirming the beauty and dignity of female and male, without affirming the hierarchical perspectives maintained by patriarchy or matriarchy” (2019, 70). The Archers' reason for establishing egalitarianism is not solely related to church structure, however, but also includes “the increasing concern of the influence of the LGBTQIA communities upon politics” (2019, 66). Although they do not directly address LGBTQIA people within Pentecostalism, they do conclude by tacitly affirming traditional “male–female” relationships (2019, 90).…”

“…The Archers' reason for establishing egalitarianism is not solely related to church structure, however, but also includes “the increasing concern of the influence of the LGBTQIA communities upon politics” (2019, 66). Although they do not directly address LGBTQIA people within Pentecostalism, they do conclude by tacitly affirming traditional “male–female” relationships (2019, 90).…”