What are the proper, God-ordained roles for men and women—within the church, the family, the workplace, and broader society? In answering these questions, conservative evangelicals often identify as “complementarians” (men and women have distinct, complementary roles), while their counterparts call themselves “egalitarians” (men and women collaborate in fulfilling responsibilities given equally to both).
John G. Stackhouse Jr., the Canadian evangelical scholar and commentator, cuts across these familiar alignments in his new book. As a self-styled “conservative egalitarian,” he parts company with liberal feminists who reject Scripture for promoting a timeless patriarchy. But he also finds fault with evangelical egalitarians who reinterpret numerous passages to say something other than what the church has historically believed them to say.
In Partners in Christ: A Conservative Case for Egalitarianism (IVP Academic), Stackhouse acknowledges that various New Testament passages advance a sweepingly complementarian viewpoint. He maintains, however, that once a culture has left its patriarchal origins behind, these passages are no longer meant to be obeyed.
The book identifies a double tradition in Scripture regarding slavery and the status of women. In each case, there are passages that appear to bless the status quo, while other words and themes gesture in liberating directions. Stackhouse resolves the tension by viewing affirmations of the status quo as temporary—meant to be superseded, in time, by the larger message of liberty.
Stackhouse recognizes that most egalitarians will find his position too conservative. In mainstream Muslim cultures, for instance, he discourages Christians from trumpeting women’s rights too loudly, for the sake of preserving evangelistic opportunities. Nor will “soft complementarians” find Stackhouse a reliable ally, since he insists that “problem passages” from Paul and Peter mean what the vast majority of Christians in history understood them to mean: significant restrictions on women’s leadership roles inside and outside the church, and submission to male headship in marriage.
Stackhouse also dismisses the standard approach of biblical feminists, who point to historical, cultural, and linguistic reasons for not taking these passages as patriarchal in their original settings. Why, he asks, would God allow the church to misunderstand them so completely for so long?
Today, at least in the West, Stackhouse would have us jettison complementarian approaches because of the likelihood that they will impede the spread of the gospel. Women who are appropriately gifted and trained must step up to the plate and lead. Stackhouse has an excellent catalog of reasons why women often fail to lead, even when men want them to. Men, he concedes, are often at fault, because they insist that women conform to male leadership styles.
Stackhouse’s analysis always repays careful consideration. But disagreements are sure to arise. Strong complementarians will no doubt object that Stackhouse fails to demonstrate that the key New Testament passages should be set aside as societies embrace new gender norms. Egalitarians will probably point to times when Christians led the way in emancipation efforts. They’ll caution that if believers wait for societies to progress beyond patriarchy before supporting women’s rights, the wait will be intolerably long.
With few exceptions (he occasionally labels opposing views as “ludicrous”), Stackhouse writes with a self-effacing, respectful spirit. He does not pretend to have the final word on gender roles and male–female relationships. Partners in Christ encourages believers to adopt the position with the fewest practical problems, rather than the one that ties up all loose ends. As important as it is to analyze (and debate) the Bible’s take on gender roles, our disagreements shouldn’t prevent us from coming together to love, serve, and advance the kingdom of God.
Craig L. Blomberg teaches New Testament at Denver Seminary.
