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LIBERTY UNIVERSITY SCHOOL OF DIVINITY
Complementarianism vs. Egalitarianism:
A Closer Analysis of the Age-Old Debate Concerning Gender Roles
By
Kelly Budd
Submitted to Dr. Mark Allen
APOL 201: Apologetics and Cultural Engagement (001)
December 9, 2020
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Introduction
It cannot be doubted that the Bible is a divine, God-inspired foundation upon which
humanity is built. It also cannot be doubted that all of humankind, especially Christians, should
look to the Bible for clear instructions on how to assign roles and function well as a unified
society. However, when the world tends to be divided on major issues such as gender roles, it
does not help the situation when the world is divided on what the Bible instructs when looked to
for guidance. The two significant views on gender roles are that of complementarianism and
egalitarianism. While most of those who were raised in the Christian faith and with a biblical
worldview automatically assume that complementarianism is the correct solution, it does not
account for many of the demands and issues to which modern society must accommodate.
Additionally, it must be noted that neither view is inherently wrong and could each rationally
function well, which is why the church is so divided. However, through thorough analysis of
Scripture, culture, and biblical principles, it can be almost certainly concluded that egalitarianism
should be the main view of gender roles, and can be used to unify the church through the full
inclusion of both men and women in ministry.
Christianity Today
In response to Christianity Today Magazine’s article “Egalitarianism and Scriptural
Infallibility,” the two views must be studied both individually and together. The article clearly
seeks to dispute the egalitarian view by saying things such as, “The issue does not involve
women who remain single and decide to carve out careers. For them the question of obeying
husbands does not enter the picture. But it does become important to Christian women who do
marry.”1 This statement alone warrants great backlash, as it automatically implies that women
1 “Egalitarianism and Scriptural Infallibility,” Christianity Today, March 26, 1976, p. 45.
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should only be involved in cultural engagements when married to a man. It also states that
women who remain single and focus on their careers need not involve themselves with such
matters; this suggests that women should be capable of different roles and lifestyles, which is
self-contradictory. This is a common issue with those who oppose egalitarianism.
A Closer Look at Scripture
It can be assumed that the main reason people tend to view complementarianism over
egalitarianism is that verses that support egalitarianism are often overlooked, due to the fact that
the main passages that tend to be quoted regarding marriage and gender roles favor
complementarianism. For instance, “Wives, submit to your own husbands…” (Eph. 5:22) is a
common verse that is often used to combat the concept of women in places of authority, such
feminist movements, female pastors and elders, and women as head of the household. Pastors
and husbands alike jump to support this verse, all while ignoring the previous verse, which quite
clearly states, “Submit to one another out of reverence for Christ” (Eph. 5:21). Another
commonly consulted passage is the well-known Proverbs 31, which actually does not forbid
women from authority; In fact, it encourages women to work for their households, engage in
business, and be diligent, while it is only mentioned that her husband trusts and praises her.
Still, the Bible features countless other verses which support women in places of
authority. To list a few, Titus 2:3 speaks about women teaching “what is good,” Colossians 3:16
instructs men and women to teach each other, and in Romans 16:2, Paul commends the
deaconess Phoebe. Not only are women called to serve in places of power, but many great
women in the Bible did. Miriam (Exodus 2:1-10) is the first woman in the Bible to bear the title
of prophet, and she also led the Israelites in music and worship after crossing the Red Sea.
Deborah, featured mainly in the book of Judges, was a woman of great faith who was not only a
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worshiper, songwriter, and poet, but also judge, prophet, and warrior. Deborah is not just the only
female judge in the Bible, but also one of two people who was a judge and prophet, the other
being Samuel. During one of Paul’s travels, he preached to a woman named Lydia, who later
became Paul’s first European convert. Lydia was a merchant and businesswoman, and, after her
conversion, she became a deaconess and minister. It is possible that Lydia is the courier of Paul’s
letter to the Philippians. In addition to Lydia, two women known as Dorcas and Phoebe are also
called by the title “deaconess.” Dorcas is commended for her roles in Acts 9:36-41, and Phoebe
is renowned in Romans 16:1. It is also a popular theory that Phoebe was responsible for
delivering Paul’s letter to the Romans.
Joel 2:28 states very clearly that men and women are called to prophesy, and Peter’s
sermon on the day of Pentecost begins with him quoting Joel 2 as a segue into his message about
how the Lord has called all people to many different tasks. Joel 2:17-18 reads,
“And in the last days it shall be, God declares,
that I will pour out my Spirit on all flesh,
and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams;
even on my male servants and female servants
in those days I will pour out my Spirit, and they shall prophesy.”
Peter uses this passage to deliver the following point: All of God’s children are
capable of performing the task to which they were assigned. While the laws of the Old
Testament strictly forbid women from all roles of authority, Peter uses these verses to
drive across the point that, thanks to the new covenant established in Jesus’ blood, that
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the time Joel had prophesied about had finally come, and remains relevant to the present
day. All humankind, including women, are free to share the gospel, prophesy in His
name, and testify to His saving grace.
The Inside-Out Approach
If one were to try and dismantle another’s argument, especially if said argument seemed
to be coherent, the best way to support one’s side as well as persuade the other to change their
views is to step inside the opponent’s argument and work from the inside out. In the field of
apologetics, this is known as the “Inside-Out Approach.” For instance, in the argument at hand,
the egalitarian would attempt to step into the complementarian’s shoes to see things from their
perspective. Then, they would observe what they can affirm and challenge about the view. So, in
the context of this debate, the egalitarian could affirm that the sexes are equal, yet different, and
embrace the uniqueness of the gifts that come with both maleness and femaleness. Then, one
could challenge the complementarian view that the man was given domination and power over
both the woman and the world, by elaborating on the fact that Genesis 1:26-28 include
domination and care-taking responsibilities for both genders. Also, one could say that the term
used to describe woman as “helper” (ezer kenegdo) does not equal submission or servitude;
rather it is similar to the term ezer which describes God Himself.2
Conclusion
In conclusion, one can clearly discern that egalitarianism is the most suitable view for
modern society. Again, while neither view is inherently wrong, complementarianism would only
function properly on the contingency that every man is capable of being a leader. If every man
could lead in a godly way with no pride or corruption, and every woman was satisfied in
2 Joshua D. Chatraw and Karen Swallow Prior, Cultural Engagement: A Crash Course in
Contemporary Issues (Grand Rapids, MI: Zondervan, 2019).
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complementing the man, there would be hardly any reason that complementarianism could not
prosper. However, if the church restricted women’s capability, withholding them from holding
authoritative positions in the home and the church, is that not an act of “playing God?” Suppose
the Lord calls a woman to ministry, and the church forbids her to serve in the capacity to which
she has been called due to her gender. In that case, the church denies women a literal God-given
opportunity to be empowered and supported by the church, reach people for Christ, and further
the gospel. This is not to imply that every woman is without corruption and pride, only that God
calls everyone to a life of service to Him by “making disciples of all nations” (Matt. 28:18-20),
which is why egalitarianism is clearly the system by which the church should function, and could
unify the churches through full inclusion of both men and women in the Lord’s service.
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Bibliography
Anders, Max E. and Richard L. Pratt. Holman New Testament Commentary: Matthew. Vol. 1.
Nashville, TN: Holman Reference, 1998.
Barton, Stephen C. “Marriage, Family, the Bible and the Gospel.” Theology 119. 2016.
Chatraw, Joshua D., and Karen Swallow Prior. Cultural Engagement: A Crash Course in
Contemporary Issues. Grand Rapids, MI: Zondervan, 2019.
Chatraw, Joshua D., and Mark D. Allen. Apologetics at the Cross: An Introduction for Christian
Witness. Grand Rapids, MI: Zondervan, 2018.
“Egalitarianism and Scriptural Infallibility.” Christianity Today 20, no. 13, March 26, 1976.
Howell, Don N. “Servant of the Servants.” Eugene: Wipf & Stock Publishers, 2003.
