Christian Liberty in the Gender Debate: A Case Study

Before starting into my thoughts on Hannah’s post, welcome Jem Bloomfield to the discussion. Looking forward to your participation.

Now, on to the topic at hand; Hannah A has brought up some thoughts which hit at the heart of what we’re up to here (in my own thinking and desire for PTSS at least). She asks about how far do/should we extend liberty on differences of opinion on gender. In other words, to what extent can people of differing views continue in partnership. I am glad Hannah brought this up, because at present some within my own “tribe” are asking this very question (or at least a very similar one); can complementarians and egalitarians function together in a missional body. I am part of the Canadian Baptists of Ontario and Quebec (CBOQ). CBOQ approved the opening of ordination to women at our Annual General Meeting in 1947. It was not unanimous, and even now, the differences of opinion persist. There are some (I don’t really now what the numbers are like) pastors, laity, and congregations which believe ordination ought to be restricted to men only. These people/congregations continue to function within CBOQ, even though they disagree with this position. A “live and let live” approach has typically been the norm. But periodically the question pops up again.

So the question which Hannah asks “Where do women belong in complementarian organizations?” can also be expanded to say “Where do egalitarians belong in complementarian organizations?” and also tweeked a bit to ask “Where do complementarians belong in egalitarian organizations?”. In other words, yes, complementarians need to wrestle with the question of what freedoms women have to use their gifts, and whether they can function within organizations which have policies which are contrary to their convictions. And egalitarians need to ask similar questions. One Complementarian pastor recently spoke out in a blog post about what the lines in the sand for his continued affiliation with CBOQ are. One of them was if CBOQ declines to ordain someone because they hold to complementarian convictions. Of course, CBOQ has never done so, but our official policy is that women are free (and encouraged) to pursue ordination if they are convinced of a calling. I am not sure how complementarians process this tension, since they are part of a body which encourages something which they find to be contrary to Scripture. When I try to reverse the situation- in other words, if I, as an egalitarian, were part of a complementarian body- I struggle to see how I would continue to remain within that voluntary association.

PTSS is an experiment in such thinking. Can egalitarians and complementarians (with varying gradations within those two broad groups) discuss in Christian unity and grace the implications of our views? So far, I think the answer has been yes. This gives me a great deal of hope. But this is an online project. What happens when we move this to body like TGC or CBOQ? As of right now, a complementarian view of gender is a line in the sand for TGC, but a difference bridged by Christian liberty within CBOQ (although this isn’t always done well).

I think Hannah has captured the tendency well, saying “For many complementarians, egalitarians have been reduced to “liberals” and for egalitarians, complementarians are oppressive chauvinists.” This is the big issue. Can complementarians and egalitarians drop the labels and assumptions they’ve built about the folks on the other side of the conversation? Can we become people who graciously disagree? In denominational bodies where ordinations are overseen and performed, the issue comes into sharp conversation. But in non-denominational or inter-denominational parachurch bodies, this seems more like a possibility.

One nitpicky item to note, Hannah writes “The current debate between egalitarians and complementarians began when feminist theology started making inroads into evangelicalism in the 1970s.” This is only partially true. In some cases, in was after the new wave of feminism in the late 60s/early 70s which saw big shifts, in other cases, it was much, much earlier when egalitarian views began to gain real traction (like for e.g. CBOQ who began a conversation much earlier which culminated in the decision to ordain women in 1947.

But in answer to Hannah’s questions:

Do you allow for liberty of practice for those who are more/less conservative than you are? I certainly aspire to this as best I can. I have complementarian colleagues who I continue to interact with, continue to pray for and with, and continue to break bread with. I have no intention to change this.

Would you participate in an organization that restricted/supported female ordination because you believed something greater was at stake? I can’t say for sure. This is the part I am wrestling with. A pastor friend of mine from another denomination asked me to apply for a Sr. Pastor job at his church. I declined because a) I am currently planted in a call, and haven’t felt the conviction that it’s time to leave and b) I would inevitably run into problems because I have trouble keeping silent on the issue (the church in question allows women in all positions except Sr. Pastor and Elders, and the denomination does not ordain women). Would I speak at a TGC conference if invited? Probably (of course, I doubt they’d invite me for various reasons). Would I join? No (for various reasons). Would I join another organization that I agreed with on every front but this issue? There’s where things get tricky, and in all honesty I can’t answer right now. Luckily, I am quite comfortable with tensions and “I don’t know”s.

 

“Those clanging words”

Alastair’s post to begin this topic was really helpful, and identified the key issues regarding trust. He concluded with a set of questions. The one I want to speak to is the second question: “What are some of the ways that men can change their behaviour and attitudes in order to trust women more?”

In her response (which got picked up by the Huffington Post), Bronwyn, I think, hit the nail on the head, referring to the biblical texts which cause so many problems for gender discussions:

1 Peter 3 refers to wives as “weaker vessels” than their husbands, and then there are those clanging words of 1 Timothy 2:14 where we are reminded that it wasn’t Adam who was deceived, it was the woman who was deceived and became a sinner. (And, I am struck by the fact that Adam is named as an individual-not-blamed, while Eve-as-individual is not named… it the more generic “the woman” who was deceived… as if Adam as an autonomous agent is an exception, but all women are innately deceivable.) Are these not hints, then, that even in God’s economy, women are less able to act, less able to discern, just…. less able? In other words, are there theological reasons for women to be considered less trustworthy?

I haven’t met many willing to own this statement outright, but it seems to me that it lies as an undercurrent beneath some of the discussions about women in leadership in the church. Being prone to being busy bodies and gossips as they are (1 Timothy 5), and being deceivable and weaker (the Bible says so) – surely then women should remain silent?

The hermeneutical challenges of these passages (and other passages often cited and used as “clobber texts”, like Eph. 5:22ff, 1 Cor. 14:34-35) are immense, and hard to cover in a single post (so I won’t even try). Several questions swirl in my mind when I read these texts. Most egalitarians will immediately go to historical context, and suggest a greater level of cultural influence than complementarians are comfortable with. These are canonical texts, accepted by the Church as inspired (what that means in terms of infallibility/inerrancy is far beyond the discussion at hand). We assume that the authors were guided by God in the composition of these words. Did Paul (or whoever wrote Ephesians & 1 Timothy in Paul’s name, depending on your slant on this topic- also beyond our scope right now) bring some still persistent patriarchal bias into the composition? In Romans and Galatians we don’t see anything like what we see in 1 Timothy. So, was there something unique about the behaviour of the women in Ephesus and Corinth? Did Paul have a lack of trust for all women, or just the specific women in these particular places/congregations? Given the praise he heaps on the women mentioned in Romans 16, can we identify a tension in Paul’s own mind which the Spirit is coming up against?

Without getting to deep into the exegesis of these passages, I just want to work out some things we can take away from them in response to Alastair’s question. A surface reading of these texts can easily reinforce male mistrust of women. As Bronwyn noted, it could be read to mean women in general follow after Eve and are deceivable, weaker, and as such, untrustworthy as witnesses. Yet, as Bronwyn helpfully pointed out, Jesus was certainly willing to trust women. So why were Paul and Peter seemingly reluctant to do the same, even with the Holy Spirit guiding and inspiring? Do we have to reread Jesus? Paul & Peter? All of the above?

Several commentators make helpful observations about meanings of words, like the fact that “weaker” can mean something more lack lacking access to resources, or simply that it refers to physical size making women vulnerable. So, in a patriarchal culture, weaker vessels is not a comment on women’s abilities generally but a statement about cultural assumptions and the treatment of women; i.e. Christian men must act as advocates because of the restrictions and dangers Greco-Roman social structures place on women.

Interestingly, on 1 Timothy, Luke Timothy Johnson takes Paul to task for his poor exegesis of Genesis 1-3. He states that “the warrant for the injunction [excluding women from leadership] is, in fact, a faulty reading of Torah.” (Luke Timothy Johnson, The First and Second Letters to Timothy [The Anchor Yale Bible]. New Haven: Yale, 2001. p. 211). More could be said on how Paul reads the Genesis accounts and what he’s trying to demonstrate. But I will simply say that the ease with which Eve was deceived is certainly matched by Adam, and in Romans and the Corinthian letters, responsibility for sin is placed exclusively on Adam.

Obviously we can dig deeper and deeper into the exegesis of these texts, but don’t have space right now. But, in terms of Alastair’s question about what man can do to alter their behaviour to reduce the mistrust against women, one important answer is to read with greater nuance. One of the phrases that I read from rigid complementarian writings in “plain reading of Scripture”. If we read more critically (both in reading the texts, and ourselves, noting our inherent biases) we see far more at play than simply reinforced patriarchy. Egalitarians still have to wrestle with this too of course, and not simply dismiss 1 Timothy as not authentically Pauline and therefore not authoritative (even if it is pseudonymous, it’s still accepted as canonical) or chalk it up to cultural influence or situation specifics and ignore it. I’d love to pretend certain passages aren’t there. But I always have to ask myself, even if this is specific to Ephesus in the 1st century, what does it mean for me in 21st century Canada? I live in culture with significant immigration from places where patriarchy and low views of women’s value and trustworthiness are alive and well. Even among Westerners, the problem is still there. How do I do ministry in an environment with a plurality of views on gender?

My own behaviour as a pastor with egalitarian views speaks volumes to the culture I am in. But do I keep silent, and hold these views as private, and non-binding on others? How much of my understanding of the trustworthiness of women related to my egalitarian views? If I claim I trust women, how do I influence others and demonstrate this trust in a way which proves to be a positive influence on others, even if the others continue to hold to certain patriarchal or “hard” complementarian views? Can patriarchy still endorse trusting women’s testimony or do the underlying assumptions inevitably undercut any stated level of trust?

I am under no illusion that only egalitarian men trust women. That would be rubbish to even suggest. But is there a connection between what Paul seems to say about Eve and assumed gender roles and a lack of trust shown to women? Given the Genesis declaration that male and female are both fully and equally in the image and likeness of God, what makes males assume men are more trustworthy than women? Do we tend to overemphasize generalized differences between the genders, to such an extent that the shared likeness is downplayed? Isn’t a mistrust of females a mistrust of humanity?

Marriage, Singleness, “Family Values”, and the Church

I’m married. I have 3 children. I’m a pastor. I drive a minivan.

By the standards of “traditional Christian family values” I have all the boxes checked off. When my wife and I were expecting our third child, we had to trade in our dependable, much loved Toyota Corolla for a minivan. I hated the thought of being a minivan dad. I felt like pleated khakis and a fanny pack were not far behind. But one lady in our church actually said something to the effect of “I’m glad you have a minivan now, it sends the right message”. By that I assume it was meant the image I project by driving a minivan is that of a “family man”, and a pastor should be a family man. Anything I can add to that image is to the benefit of my ministry. Apparently some people want their pastors to be dads who drive minivans, have a flock of children and a homemaker wife. But on what is that based? There seems to be the assumption that Christians are supposed to get married and make babies and have perfect nuclear families.

Since this post is meant to get a conversation going I won’t try to be comprehensive or conclusive, but I just want to throw out a few ideas on the subject of marriage, singleness and the Church’s assumptions about the ideal of family life. Most of the PTSS contributors are married, and have children. Sadly, Lore Ferguson had to drop out of this due to time constraints, but she has done lots of thinking and writing on this subject of singleness. Alastair and Hannah M will have to bear the load of the single perspective. But here’s a few of my own thoughts.

When building a case for Christian marriage, many turn immediately to Genesis 1 & 2 (a section which I’m sure will play a significant role in our conversation moving forward). “Then the Lord God said, ‘It is not good that the man should be alone; I will make him a helper as his partner.'” (Gen. 2:18 NRSV). And in the previous chapter, we read that after making male and female in his image God commanded them “Be fruitful and multiply” (1:28). So does this mean all humans are meant to be in covenantal partnership with a spouse and make babies? Is there room for singleness in this vision for humanity? A few thoughts which should add nuance to our reading:

Is this descriptive of Adam and Eve or prescriptive for all humanity? There are all sorts of interpretations of the historicity of Genesis 1-2, and our purpose here isn’t to tackle that, as fun as it may be. But my own 2 cents is to read Adam and Eve as representative of humanity at our origins, not literally historical people. Thus, God’s creation of humanity in two genders for the sake of partnership and fruitfulness is for the purpose of human flourishing. But if a specific human doesn’t procreate are they failing to obey God’s command? Or is humanity collectively in view here?

I am not prepared to push beyond the text, and impose this as commanded to all individual human beings; that each and every single person must have a spouse and produce children. Marriage was prescribed for the benefit of humanity, but is it a requirement of all people? We as humans are better off as image bearers in community, but does that specifically require the community of marriage? In other words, is being unmarried the same as being “alone”?

In the New Testament, there is a bit of tension on this front. In a unique passage, Paul gives his own personal advice on the subject: “ To the unmarried and the widows I say that it is well for them to remain unmarried as I am.” (1 Cor. 7:8, throughout 1 Cor. 7, Paul specifies that he is giving his own opinion, not binding divine commands) It seems there is, according to Paul, some advantage for Christians in remaining unmarried. Paul honours singleness. However, 1 Tim. 3 (which many say isn’t actually by Paul of course, but both texts are accepted as canonical) we read that

Now a bishop must be above reproach, married only once, temperate, sensible, respectable, hospitable, an apt teacher, not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money. He must manage his own household well, keeping his children submissive and respectful in every way— for if someone does not know how to manage his own household, how can he take care of God’s church?

Not a popular passage among egalitarians or singles, since on the surface it certainly seems to insist all bishops must be males who are married and have well behaved children. So do we conclude singleness is good, unless you want to lead? But that would obviously be problematic for Paul, who was unmarried. The marital statuses of many of the apostolic community is shrouded in mystery. Peter had a mother in law, and Philip had daughters. There is some consensus that there are married couples in the leaders listed in Romans 16. But it is quite difficult to ascertain exactly what the Apostolic community envisioned with regard to marriage in the Church, and how it played out it the formative years of the Christian community. There seems to be honour given to both singleness and marriage. Paul assumes marriages will take place. Some (or perhaps even most) Christians will marry, and likely have children and ought to conduct themselves in the context of marriage in ways which reflect Christ (how the remarks like those in Eph. 5 are best interpreted is a discussion which I am fairly sure will come up in the future). But Paul makes significant room for singleness as a viable, or even preferable way.

So, what do we do with that in the here and now? The Christian cultural bubble seems to prefer marriage. There certainly seems to be a significant push on young folks in the Christian community to “pair up” and make babies for the glory of God. The “family values” ideal of dad, mom, 3 kids, a house, a dog, a minivan, etc. has become assumed as the vision for Christian life. Those who remain unmarried sometimes receive some funny looks and strange questions (“when are you going to settle down?”, “haven’t met the right person yet?”, etc.) There is pressure in Churches to build ministries to young families. But how many ministries to young singles exist? And are the ones that do exist mainly focused on creating opportunities for singles to meet potential spouses? I suspect that part of the reason I was called to my current pastoral role was because I was married and expecting a second child when I interviewed. A young family man will attract the young families to Church. But this of course denigrates singleness. We certainly wouldn’t consciously exclude singles, but what part do they have in the overall vision of the Church’s mission? (Also, it’s bizarre that folks in the congregation I pastor emphasize young families, when our building is located in a neighbourhood which is mostly made up of folks who aren’t young families).

Also, it’s worth asking, is there a double standard? Are single men finding a different experience from single women? I’d certainly be curious to hear the experiences of both sides on this front. Are single women honoured in their singleness or is it viewed as strange? Do men receive similar pressure to find a nice girl to build a family with? The demographics of my own congregation suggests that singles are not flocking to Church (at least not this one). We have a few, but they are far outnumbered by married couples, widowed folks, and even by divorced people. The number of never married folks is a very slim percentage here. Is that because of the assumed expectation of marriage?

So to summarize and suggest some ideas to cover in our conversation:

1. What assumptions do we see at work regarding the relationship between Christianity and marriage?

2. Can we establish a biblical foundation for honouring singleness in the Church?

3. Has the Church over-emphasized the ministry to the young families demographic?

4. Do we see a conscious or unconscious bias toward having clergy be married?

5. Is there a difference in the experience of men and women towards singleness?

The Perfect Storm

In the previous post, Alastair brought up an important point about how internal gender dynamics and levels of confidence play into the question of whether male leadership see women as “usurpers.”  I need a bit more time to weigh the veracity and significance of what he wrote, but I wanted to add this additional thought.

Just as men relate differently to each other in terms of authority and “cutting each other down to size” (to compensate for the tendency to overconfidence), women, in my experience, tend to affirm each other to compensate for the lack of confidence that we, as a group, suffer from. This makes for a perfect storm when men and women relate in context of authority and leadership. A woman will expect reception, affirmation, and encouragement because that is what she would naturally do herself. A man may be predisposed to do the exact opposite–to challenge her in order to force her (like he does other men) to prove the value of her ideas. This further exacerbates the problem of female lack of confidence.To my mind, both men and women share in resolving this, but the one in place of privilege (in this case greater authority) has the responsibility to compensate for it. The burden rests on the male pastor to make sure that a woman’s ideas are received; it is not her responsibility to fight to be heard, although she might find that she has to.

As an aside, I would tend to disagree that the conflict Wilkin’s describes is not related to where a man derives his sense of authority. Alastair may be right that men do not consciously identify their maleness as source of pastoral authority, but in a context that is heavily shaped by gender roles, it is inevitable that it will shape him sub-consciously. I have had many conversations with friends and co-congregants about the nature of authority in the church and too often the answer has come down to “Because I’m a man.”

Which Authority: My 2 Cents

I am inclined to echo Hannah A’s question:

It seems to me that the question under the question is this: Where does a man in pastoral leadership derive his sense of authority? Does he see it as stemming more from his maleness or from his office?

If the relationship between pastor and maleness is like thumbs and fingers (all thumbs are fingers, but not all fingers are thumbs) then a female challenge of any kind is a double insult, since she isn’t a pastor, and disqualified from becoming so. But can’t a challenge from a male be depicted the same way? Does the usuper role still apply to male members of the laity?

But even if authority comes from the office regardless of gender, a challenge can still be threatening. In egalitarian congregations, laity, or educated/trained but non-ordained persons can still play the role of child, seductress or usurper.

I would also echo the concerns about pastoral authority and ecclesiastical tradition. I am part of a denomination in which the rigour of the ordination process has been challenged by some. Also, the “authority” of the office of Pastor is somewhat limited in many contexts. Baptists lean heavily towards congregational governance, and tend towards a preference for consensus than leadership. This is of course a double edged sword. We also have had ordination open to women since 1947. Of course, local church autonomy means views on gender roles are non-binding (i.e. individual congregations and pastors can be complementarian if they choose, without consequence). In some of our congregations the office of pastor in invested with considerable authority. In others, not so much (I even had a colleague who was ordained, but not allowed to attend deacons’ meetings).

I admit I struggled with the article (as I do with much of TGC’s material). The whole tone and content of it seemed completely foreign and strange to me. The whole notion of women as a threat was something I just didn’t (and still don’t fully) know what to make of. I wonder how common this is in other traditions and congregations?

Which Authority?

I appreciate Alastair’s highlighting the question of authority and reminding us that we all–male and female–must relate to church leadership with deference to their positions. I’d like to take this insight and marry it to Brownyn’s original question of

Is it really possible in practice to ask questions about men, women and authority in the church and “banish the ghost of the Usurper”, when deep in your heart you believe that anything other than your position actually would amount to usurping?

It seems to me that the question under the question is this: Where does a man in pastoral leadership derive his sense of authority? Does he see it as stemming more from his maleness or from his office?

If the answer is the former, a pastor will, albeit unintentionally, engage the female members of his congregation differently from the way he engages the male members of his congregation, leading to the abuses that Wilkin notes. This will happen because he will need to protect the boundaries of gender as a means of protecting his own pastoral authority.

This problem will most likely occur, not in conservative denominations across the board, but in those that do not have a strong ecclesiastical framework for ordination and/or definition of pastoral office. If any man (as opposed to woman) can sense a “call” or put himself up for leadership without a rigorous process of examination of his pastoral gifts, the effect is that his maleness has become a major component of his qualification.  In such a context, authority has become deeply invested in gender rather than gender being one of many qualifications for a specific office that is itself endued with authority. And in such cases, women will be seen as an intrinsic threat to pastoral authority.

Of Female Ghosts and Haunted Churches – {Bronwyn Lea}

Imagine for a minute that you have just finished the first course of a delicious meal at a family dinner. Seated around the table are your siblings and cousins: those of whom it is true that blood is thicker than water. You love them. You enjoy their company. You are all in on the old family joke about crazy Uncle Bill and his wild habit of trying to ride reindeer every winter. Also, sometimes they drive you crazy. You are all living in different places and phases of life, and sometimes opinions around the table can get heated. Especially on the favorite sticky topics.

But it’s okay. Because you’re family, and love keeps a tight rein on making sure that frustration doesn’t lead to fighting.

This blog, at Passing the Salt Shaker, is that kind of table. We are family, getting together to chew the fat. In particular, we want to talk about the sticky topics surrounding men and women in the church, and how this works out in our faith and practice. We know we will disagree. But we also know we are family.

We are inviting you, gentle reader, to pull up a chair at the table and listen in. We want to talk openly and honestly about these topics, we want to press deeper into Scripture and grow in love and Christ-likeness through these discussions. And the reason we are doing it in public, on a blog, is that we want the world to know that it is possible for families to have heated discussions and still not break fellowship.

Who’s seated at the table? Some of the faces may be familiar. You can read a little more about each of us in our introductions: Hannah Anderson, Graham Ware, April Fiet, Alastair Roberts, Hannah Malcolm, Kristen Padilla and myself. The faces at the table may change, and we’ll have some guests for dinner too, but the idea is this: someone will raise a topic for discussion – something we’ve read or been thinking about… and then we’ll take turns to “pass the salt” along the table, each contributing some thoughts.

None of us is claiming to be experts on the topic. But we’re all interested in the discussion and sticking around at the family table to talk about it.

Being the extrovert that I am, I came to the table itching to talk about Jen Wilkin’s article 3 Female Ghosts That Haunt The Church, which was published by The Gospel Coalition last week. In it, Wilkin warns men in ministry (and those in earshot) to be careful of three pitfalls in dealings with women: treating them as Usurpers, Temptresses, or Children. Each of these, says Wilkin, stems from a fear that women are trying to take authority illegimitately, wield sexual power over you, or are unable to fully follow what you’re saying. She writes:

When fear governs our interactions, both genders drift into role-playing that subverts our ability to interact as equals. In the un-haunted church ,where love trumps fear, women are viewed (and view themselves) as allies rather than antagonists, sisters rather than seductresses, co-laborers rather than children.

In a way, I found it somewhat surprising that The Gospel Coalition, being as staunchly complementarian in its views as it is, published this piece. I was very grateful that they did, though: it seems to me that if women were regarded as contributors rather than conspirators, and as equals rather than as children, a great number of the complaints about patriarchy and abuse would disappear. So much of the mud slinging in this debate happens because we have assumed the worst of our listeners before we even started talking. A space of mutual trust and respect is a bedrock for any healthy relationship, and of course it should be so within the Family of God.

Women have often not been treated with trust and respect, and I think in this article Wilkin offers an insightful diagnosis (the “this might be your ghost if you’ve done the following…” suggestions are particularly revealing) and appeal  (to pursue women trustingly, rather than to “permit” them participation begrudgingly, as she has written of elsewhere.)

When faced with a woman like Wilkin, who is clearly not a usurper (she is a firm complementarian), a temptress or a child, I can see how a man with firm biblical convictions about the ‘place’ of women might let his guard down. My question, however, is this: what if the woman asking the questions doesn’t agree about the place women should hold in the church?

What if, not intending to be a usurper, but from an honest enquiry into what Scripture means, she has questions about whether God might be calling her to teach, or even to preach? What if, having searched the Scriptures, she has come to different conclusions and wants to know whether it’s okay for her (or not even for herself, for another woman whose wisdom and godliness she admires) to teach the Sunday School class, or to officiate communion.

In other words, if there were a real challenge to his viewpoint. Would he, as Wilkin suggests, be able to “banish the ghost of the Usurper”, or would she be considered a real, live usurper just for having asked the question and holding a different view point?

My own experience is as someone who fully believes that women are of great worth and dignity as God’s children and equally responsible and gifted for the word of ministry, but who also believes that the bible speaks to men and women differently in certain parts of the Bible. I am, to put myself in the proverbial pigeonhole, a “soft complementarian”.

The difficulty for me comes in knowing what that actually means in practice. What does that mean in my marriage (my immediate family), and what does that mean in the church (the family of God)? How, in practice, does this work out in the ways I work and serve alongside the men in my church: me, a sister and mother, shoulder to shoulder with the brothers and fathers in God’s household?

I read literature to see how others are working this out in practice, and some of it makes my skin crawl. I am neither Betty Crocker nor Betty Friedan. I am not the bake-cookies-for-Jesus type, but when I ask questions of what I should do with teaching and speaking and writing gifts, I read both complementarian and egalitarian believers whom I respect and love as brothers and sisters in the faith, and am often horrified at how quickly the egalitarian women are dismissed as usurpers, just for having asked the question. It leaves a bad taste in my mouth to be made to feel like a guilty complementarian just for having respect for egalitarian questions.

Indeed, I’ve been taken aside and given a gentle talking to on more than one occasion for asking “presumptuous questions”.

Is it really possible in practice to ask questions about men, women and authority in the church and “banish the ghost of the Usurper”, when deep in your heart you believe that anything other than your position actually would amount to usurping?

So, brethren around the table, I’m passing the salt.