Complementarianism

Complementarianism is a theological view in some denominations of Christianity, Rabbinic Judaism, and Islam,^[1] that men and women have different but complementary roles and responsibilities in marriage, family life, and religious leadership. Complementary and its cognates are currently used to denote this view.^[2] Some Christians interpret the Bible as prescribing complementarianism, and therefore adhere to gender-specific roles that preclude women from specific functions of ministry within the community.^[3]^[4] Though women may be precluded from certain roles and ministries, they are held to be equal in moral value and of equal status. The phrase used to describe this is "ontologically equal, functionally different".^[5]

Complementarians assign primary headship roles to men and support roles to women based on their interpretation of certain biblical passages. One of the precepts of complementarianism is that while women may assist in the decision-making process, the ultimate authority for the decision is the purview of the male in marriage, courtship, and in the polity of churches subscribing to this view. The main contrasting viewpoint is Christian egalitarianism, which maintains that positions of authority and responsibility in marriage and religion should be equally available to both females and males.

^ Karin van Nieuwkerk (21 July 2009). Women Embracing Islam: Gender and Conversion in the West. University of Texas Press. ISBN 9780292773769. Retrieved 2007-12-31. Secular feminists in Muslim societies demanded full equality in the public sphere, calling for access to education, work, and political participation as part of women's self-development and the empowering of the society in the decolonizing process. Within this feminist framework women accepted the notion of complementarity in the private sphere, upholding the notion of male predominance, regarded as benevolent predominance in the family. They called upon men to fulfill their duties, protecting and providing in ways that upheld the rights and dignity of women.
^ Cite error: The named reference 19 objections was invoked but never defined (see the help page).
^ Wright, N.T. (4 Sep 2004). "Women's Service in the Church: The Biblical Basis". Archived from the original on 13 September 2016. Retrieved 12 Jul 2010.
^ Blomberg, Craig; Markley, Jennifer Foutz (1 November 2010). Handbook of New Testament Exegesis. Baker Academic. p. 53. ISBN 978-0801031779.
^ Piper, John (1991). Recovering Biblical Manhood and Womanhood. Wheaton, Illinois: Crossway. pp. 31–59. ISBN 9781856840453.

[Complementarianism-1] Karin van Nieuwkerk (21 July 2009). Women Embracing Islam: Gender and Conversion in the West. University of Texas Press. ISBN 9780292773769. Retrieved 2007-12-31. Secular feminists in Muslim societies demanded full equality in the public sphere, calling for access to education, work, and political participation as part of women's self-development and the empowering of the society in the decolonizing process. Within this feminist framework women accepted the notion of complementarity in the private sphere, upholding the notion of male predominance, regarded as benevolent predominance in the family. They called upon men to fulfill their duties, protecting and providing in ways that upheld the rights and dignity of women.

[19_objections-2] Cite error: The named reference 19 objections was invoked but never defined (see the help page).

[NTWright-3] Wright, N.T. (4 Sep 2004). "Women's Service in the Church: The Biblical Basis". Archived from the original on 13 September 2016. Retrieved 12 Jul 2010.

[4] Blomberg, Craig; Markley, Jennifer Foutz (1 November 2010). Handbook of New Testament Exegesis. Baker Academic. p. 53. ISBN 978-0801031779.

[5] Piper, John (1991). Recovering Biblical Manhood and Womanhood. Wheaton, Illinois: Crossway. pp. 31–59. ISBN 9781856840453.

[1]

[2]

[3]

[4]

[5]