You have three seconds to answer: What’s the opposite of egalitarianism?
Three ...
two ... one ... okay, all guesses should be in now. If your answer
was “complementarianism”, my first thought is that maybe you’ve been spending
too much time in the Recently Released section of your local LifeWay or Family
Christian Bookstore — except both those chains went belly-up in the last
four years and it doesn’t look like anyone is stepping up to fill their
shoes. I guess maybe you could be Reformed ...
Here’s a crazy
thought: the opposite of egalitarianism just might be biblical headship. Now there’s a dusty old concept.
A Little Backstory
For those who haven’t
read the first two instalments in this series, our subject is the current trend
in the media (and now, sadly, among Christians) to manipulate one another with our
word choices, using cleverly-chosen heavily-freighted substitutes instead of
plain, communicative — and, most importantly, biblical — language. By redefining familiar words and
concepts, and by introducing freshly coined jargon terms, the sophists are able
to stifle, misdirect and conceal, rather than illuminating and instructing. Poor word choices —
whether deliberately or unintentionally introduced — inaccurately frame the issues for us, shape and control the
conversation, and lead us to assume conclusions without evidence. Why have
a debate at all if one side can win by shifting the goalposts?
Got the idea? Great.
Let’s have a closer look at yet another of those wonderfully misleading but
increasingly common bits of evangelical terminology:
7. Complementarian
A Little History
The term “complementarian” seems to have
originated (or possibly have been repurposed) in 1991’s Recovering Biblical Manhood and Womanhood,
a book edited by Piper and Wayne Grudem that has been quite influential in
evangelical circles. I’ve never read it, but Piper describes what he means by
“complementarian” in this 2012 sermon:
“The intention with the word “complementarian” is to locate our way of life between two kinds of error: on the one side would be the abuses of women under male domination, and on the other side would be the negation of gender differences where they have beautiful significance. Which means that on the one hand, complementarians acknowledge and lament the history of abuses of women personally and systemically, and the present evils globally and locally in the exploitation and diminishing of women and girls. And, on the other hand, complementarians lament the feminist and egalitarian impulses that minimize God-given differences between men and women and dismantle the order God has designed for the flourishing of our life together.So complementarians resist the impulses of a chauvinistic, dominating, and abusive culture, on the one side, and the impulses of a sex-blind, gender-leveling, unisex culture, on the other side. And we take our stand between these two ways of life not because the middle ground is a safe place (which it is emphatically not), but because we think this is the good plan of God in the Bible for men and women.”
It may reasonably be argued that we are
better to locate our way of life with reference to the teaching of the New
Testament rather than with reference to the historical extremes of Western
social interaction between the sexes. There is a significant difference between,
on the one hand, expressing an existing scriptural concept in modern
language and, on the other, developing a modern concept that you rationalize ex post facto with a smattering of convenient proof texts.
Part
of the Vernacular
In any case, Piper was still teaching the
things he first articulated in Recovering
twenty-one years after the fact, and the term “complementarian” has become an
accepted part of the evangelical vernacular. The problem is that not everyone means
the same thing by the word “complementarian” when they use it. Complementarian
apologist Mary Kassian, for example, says this:
“Though men have a responsibility to exercise headship in their homes, and in the church family, Christ revolutionized the definition of what that means. Authority is not the right to rule — it’s the responsibility to serve.”
Well, uh ... no. Authority is the right to rule. Biblical authority
includes the responsibility to serve,
but headship is not limited to service. This can easily be seen from the model
of the Lord Jesus in the gospels. Jesus washed
the feet of his disciples (service),
then went right back to telling
them what to do (headship). Then
he did
it again, and again,
and again,
and again,
even associating the keeping of his commandments with genuine love. There was
no argument about this from the disciples, and rightly so.
Headship and Service
Further, lest it be argued that only Jesus
had the right and ability to wield that sort of verbal authority, it should be
pointed out that the apostles tirelessly served the early church, but when
questions arose about doctrine and practice, they were not in the habit of
submitting such matters to a democratic vote. That was not what they had learned
about authority from their Master. So consensus was arrived at not by a show of
hands, but out of respect for the wisdom and experience of men who began
sentences with phrases like “My
judgment is that ...” and about whom it is first said, “it seemed good
to
the apostles and elders”, before we ever get to the “with the whole church”
part. Everyone ultimately agreed, but the apostles and elders initiated and led,
not just by example, but also verbally.
They mansplained. Sorry.
Moreover, Paul, a servant among servants, unapologetically
wrote letters that said things like “If anyone does not recognize this, he
is not recognized” and “if I come again I will
not spare them”. It doesn’t sound as if there is too much room for
negotiation with the “servant leader” there.
The ill-defined and poorly understood “servant
leadership” concept and the incoherent “mutual
submission” teaching which plague evangelicalism today are hallmarks of
complementarian thinking. That alone should make us cautious about using the
word “complementarian”.
Soft-Pedaling a Difficult Idea
But the difficulty with positioning complementarianism
as an alternative to egalitarianism is not limited to the elasticity of the
term and the ease with which extra-biblical and anti-biblical ideas have been
smuggled into evangelical thinking along with it. The problem is baked right
into the concept, which is a clever and maybe even somewhat cowardly way of
avoiding the potential offense inherent in a biblical concept like headship.
As my co-writer Immanuel Can put it so aptly
in a recent post entitled “Protecting
People from Truth”, we sometimes feel that God needs to be protected from
his alarming tendency to speak too abruptly for our tastes. So we set out to “help
the Savior navigate the difficult waters of modern sensibilities, and in the
end, still help him make his point”. IC calls this arrogance on our part, and
I can’t help but agree. The modern tendency to soft-pedal difficult,
politically incorrect and potentially inflammatory concepts like lordship, objective
truth, death to self, headship, submission or even eternal damnation may spring
from the best of intentions, but it is a dangerous and unproductive exercise,
not least for those who are introduced to the Christian faith in a fog of
wishy-washiness and bafflegab.
Husbands and Wives
Now, the idea of a wife complementing her
husband is not remotely unbiblical; it comes right out of Genesis. Moreover, we
are unwise to overlook the importance of the differences between the sexes in
God’s design; they are unbelievably practical. There is much good to be said
about the complementarity of men and women. But a view of Christian marriage
that fixates on the beauty and symmetry of our interlocking design while deliberately
downplaying God’s instructions about the mechanics of daily husband-wife
interaction may lead its critics (not unreasonably) to suspect its primary
purpose is less about unpacking the doctrine of headship in a fresh way for a
new generation and more about placating Christian feminists.
In short, complementarianism is a dodge. Saying
that the roles of husband and wife are complementary is not saying anything particularly
anti-egalitarian. The term has nothing to do with headship or authority at all.
Two “equal” partners may just as easily complement one another without
contradiction.
So then, introducing complementarian
teaching in our churches does not actually provide us with a better answer to
the anti-biblical egalitarian view of marriage; rather, it invites us to do an
end-around the headship question altogether and change the subject to something
potentially less incendiary. After all, no sensitive Christian husband wants to
be caricatured as flaked out in front of the football game in his BarcaLounger,
stained cotton ‘person-beater’ and all, hollering “Hey woman, make me a sammich!”
That’s not a look modern Christian husbands
are keen to cultivate, and the complementarian dodge is a convenient way to
signal one’s Christian virtue while not completely giving away the store.
It’s just not the best way.
Service and Sammiches
Interestingly enough, when a husband makes
a commitment before the Lord to live out his headship biblically, as a
harmonious synthesis of godly decision-making, resolute obedience to the
commands of scripture and enthusiastic service to his wife and family, he may be surprised to find his
wife makes him that sandwich with a big smile on her face. He may be too busy to
do much more than wolf it down on his way to the next crisis or the next
opportunity to serve, but he will probably not go hungry. Or
unappreciated ... at least, not for long. In God’s economy, a husband may serve
his wife sacrificially and tirelessly without turning marriage into a democracy
or subjecting every family decision to an endless process of negotiation.
Service and sammiches are not mutually exclusive.
Sarah undoubtedly complemented Abraham. She
also called
him lord, and scripture commends her for it. We need to be careful not to
surrender that plain Bible truth in our fear of being labeled outdated, parochial
or patriarchal.
Avoiding evasive language may help us do that.
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