Denial and Affirmation Seven

We are not egalitarian in our understanding of the roles and functions of men and women in the church, but we do believe that the gifts and ministries of women are essential to the health and fruitfulness of churches and ought to be sought out and multiplied in ways that arise from and are consistent with our complementarian convictions, as reflected in our EFCA ordination policy. 

Commentary 

God, in his wisdom, created human beings in his image as male and female (Gen. 1:27). There is sameness in essence or being (ontology), since both are in the image of God, and there is distinction, since they are male and female. We believe this distinction in creation ought not to be ignored, but is significant and ought to be appreciated and valued. 

The distinction between men and women can have no bearing on their oneness in Christ (Gal. 3:16-19) or on husbands and wives as "fellow heirs of the grace of life" (1 Pet. 3:7). Both men and women are equally valuable as persons created in the image of God and as recipients of the grace of God in Christ (1 Cor. 11:11-12; Gal. 3:28). 

Within the context of marriage, the Bible teaches that the husband has a role of headship, analogous to that of Christ toward the church. This role calls the husband to self-giving, sacrificial love toward his wife, in which he is to seek her welfare, and especially her spiritual well-being before God (Eph. 5:25-30; Col. 3:19; 1 Pet. 3;7). The appropriate response by the wife, and her responsibility, is submission to her husband (Eph. 5:22-24; Col. 3:18; cf. also 1 Pet. 3:1; Tit. 2:3-5). 

Submission is not in any way degrading for the Christian (cf. 2 Cor. 9:13; 1 Tim. 2:11; 1 Tim. 3:4), for all be­lievers are called to submit to others in various contexts (Eph. 5:21), includ­ing to govern­ing authorities (Rom. 13:1; 1 Pet. 2:13,14) and to leaders within the church (Heb. 13:17). Jesus himself was submissive to his earthly parents (Luke 2:51), to the earthly authorities (John 19:10,11), and to his heavenly Father (Matt. 26:39; John 5:30; 6:38; Phil. 2:8). 

It is challenging today to hear the word submission without negative connotations. At times submission has been hurtful, and forced submission is always destructive. However, our understanding and application of submission must be grounded in and guided by Scripture. God’s divine design and order are “very good” (Gen. 1:31), and for all to submit joyfully to this truth is the God-ordained means by which we all flourish. It is the gospel alone that enables us to see this and empowers us to live it. 

Submission in this larger context refers to a woman’s worshipful learning in the context of the local church and under the authority of the elders/pastors, not to every man nor in every context (1 Tim. 2:11). One translation captures this notion: “Let a woman receive training in a quiet demeanor with complete respect for order.” Even though this requires further explanation, it conveys submission to the biblical order of God’s design for men and women that was universal in the churches (1 Cor. 14:33, 40). 

The local church operates as a community modeled in some sense on the ex­tended family household (cf. 1 Tim. 3:15; 5:1,2,16). The office of elder/pastor reflects that of the husband/father in the family unit (cf. 1 Tim. 3:4-5). As shepherds of God’s flock, these men have the primary responsibility for the spiritual oversight of the church family, including the proper teaching of the Word of God and protection from false doctrine. In the EFCA, ordination is the recognition by the broader church of a man’s calling, character, and competence to fulfill this pastoral office and function. 

Both women and men have important contributions to make to the church in corporate worship (1Cor. 11:4; 14:26), and in teaching and theological training (Acts 18:26; Tit. 2:1-15). The biblical limitation of women from "teaching or having authority over a man" in the context of instructions for Christian worship (1 Tim. 2:11,12) is not simply a cultural necessity limited in application to the particular circum­stances of the church in Ephesus. Rather, this provision is grounded in the created order (2:13,14; cf. 1 Cor. 11:2-16) and assigns to the elders of the church the responsibility for doctrinal fidelity (1 Tim. 3:1-7; Tit. 1:5-9), reflecting the notion of male "headship" in the household. This principle is reflected in the EFCA policy of reserving ordination to qualified men, while qualified women are eligible for other ministerial credentials. 

Women have always had a very important role in the life of the church as evidenced by the many references to women as fellow-workers in the gospel in the letters of Paul (cf., e.g., Rom. 16:1-15; Phil. 4:2-3; Acts 18:26), and in the history of the Free Church women have served in prominent roles as evangelists and missionaries. The contribution of women to the work of the church today cannot be overstated. We need all the gifts to be exercised according to God’s divinely-given order in the church (1 Cor. 12; 14:40; 1 Pet. 4:10). Therefore, women as well as men need to be equipped and trained for gospel work, and the ministry of women in the church ought to be encouraged and appreciated.