women in ministry at river valley
Introduction > We believe that men and women are absolutely equal in essence, dignity and value and are complementary by divine design. Gender does not merely represent a social construct but, instead, represents a reality present in every human from birth.
From the opening pages of Scripture, we find that God, in His wisdom and providence, created two complementary sexes for our good and His glory. In light of His good created order, and the fact that men and women both share in divine image bearing, God intends for men and women to have different yet complementary roles and responsibilities in the church and home. These role distinctions do not arise from traditional or cultural definitions of masculinity and femininity but are an integral part of God’s plan for humanity, as revealed in Scripture. We should recognize them as God’s grace to men and women, protecting, preserving and practicing them for His glory, our joy and for the sake of human flourishing (Gen. 2:18-25; 1 Cor. 11:2-16; 14:33-35; Eph. 5:22-33; 1 Tim. 2:8-15; 1 Pet. 3:1-7).
To reflect God’s beautiful design as River Valley Church, we desire to articulate and embody a theological vision of complementarianism. Specifically, when it comes to the consideration of women in ministry, we want to be obedient to Scripture, honor the Lord, honor women, and give opportunities for women to flourish in their role(s) at River Valley Church.
Gender and the Role of Women in Scripture
Our foundation for life and ministry starts with the understanding that the Bible is God’s inspired, inerrant, and authoritative Word. Any attempt to understand personhood and gender must begin with divine revelation and God’s created order.
First, we believe that the Bible clearly teaches that all Christians, both men and women, will be involved in the ministry of the church. Jesus welcomed women among His disciples, teaching them (Luke 10:39) and involving them in His ministry (Luke 8:1-3). Phoebe, a supporter and deacon of the church of Cenchreae, is commended by Paul and was likely the courier for Paul’s epistle to the Romans (Rom. 16:1-2). Euodia and Syntyche labored with Paul “side-by-side” in the gospel (Phil. 4:3). Priscilla, along with her husband Aquila, is described as “explaining the way of God more accurately” to Apollos (Acts 18:26). Romans 16 is especially enlightening with its many women honored and credited by Paul as co-workers in the ministry of the gospel. We celebrate the biblical picture of men and women serving the Church of the Lord Jesus Christ together. When we don’t empower both sexes to engage and use their God-given gifts, in complementarian partnership, both genders suffer, and the mission of the Church—to proclaim the gospel and make disciples of all nations—suffers.
Second, we believe that the primary relationship in the local church between men and women is the relationship of siblinghood, brothers and sisters united in Christ, not subordinates. These relationships should be marked by honor, care and sacrifice for one another.
Third, we affirm that equal involvement in the church between men and women does not necessitate interchangeable involvement. Although men and women are portrayed as equals throughout Scripture, we believe the Bible reserves the office of Elder specifically for qualified men (1 Tim. 3:1-7; Tit. 1:5-9). Scripture calls Elders to lead the church (1 Tim. 5:17; Titus 1:7; 1 Pet. 5:1-2). This responsibility includes overseeing the Pastoral Staff, and all the members of the church, to be unleashed in all the ministries of the church. In shepherding, overseeing, caring for and praying for the local church, Elders practice sacrificial male headship.
Fourth, we believe that 1 Timothy 2:11,12 teaches that women should not serve in a position of ongoing and primary Teacher in the worship services. However, when Paul says in 1 Timothy 2:12 “I do not permit a woman to teach or to have authority over a man, but must remain silent”, there are three important things to point out. (1) The word silent is not the word for “mute”, but simply means a “quiet, submissive, teachable spirit”. (2) The verb tense for “teach” is present indicative, depicting the “ongoing action of Teacher/teaching”. Therefore, we see this command as applying to the position of the main or primary Teacher in the worship service (think Lead Pastor or Campus Pastor), and not to those who teach less frequently. If Paul was forbidding women from any teaching whatsoever, this would contradict other scriptures advocating for women doing this in the worship service (1 Cor. 11:5; 14:26; Col. 3:16). (3) The Greek word for “authority over” can often depict the attempt to “usurp authority over”, presumably over the Elders and Lead Pastor, an action not permitted by Scripture.
So to summarize, we believe the primary teacher role in the main worship service is an Elder role, and consequently, not a position that women should hold. However, we do not believe this prohibition forbids women from sharing the Word in a supportive role. Hence, in our church and local context, we define this supportive role as occasionally assisting the Lead/Campus Pastor in the worship service teaching time. Therefore we believe the Bible assumes that women will be involved in all ministries of the church, apart from the position of Elder and Lead/Campus Pastor.
Other Key Scriptures
Galatians 3:28 - While this verse has been used to teach equal “roles” for women in all areas of life, including the home and church, the context is not “roles” but clearly “salvation”. It is simply teaching that we are all one in Christ and totally equal in personhood as recipients and members of God’s salvation. Equality in personhood doesn’t have to mean “sameness” in roles or positions. For example, a parent and a child are both “equals” in personhood, value and importance, but not in roles or position. There are many other examples of this distinction (boss/employee, police/citizen, military officer/soldier, coach/player, etc). All are equals in personhood but distinct in role/position.
1 Corinthians 11:3-16 - We believe this teaches at least four core and timeless Biblical principles.
Women are to show modesty in dress/appearance. In that culture, for a woman to have an unveiled head and/or short hair was a sign of immodesty and “availability”. This would have brought shame on herself and her husband.
The importance of God given gender distinction and complementarity. For a husband to abdicate his God given headship in his marriage and family, symbolized in that culture by covering his head, would have brought dishonor to himself and the Lord.
The importance of God given gender equality, value and mutuality.
Wives respect for her husbands Biblical headship and Elder headship. (we believe that the words “men/women” in this passage are best interpreted as “husband/wife”) Her participation (“prayer & prophecy”) in the church gathering should respectfully fall under this headship.
In this text we believe the behavior of the Corinthian women, based on the cultural context of what those actions meant at the time, suggests disobedience to God in these four Biblical principles that are ultimately rooted in Creation (v.8-10).
1 Corinthians 14:26-40 - The phrase “women should remain silent in the churches” can’t mean absolute silence of women in the church since this would contradict verses where women do speak and share the word in the church (1 Cor. 11:5; 14:26; Col 3:16). So this must be forbidding a certain kind of speaking. We only need to look at the context for clarification, which is unmistakably maintaining order in the church service. The examples given in this context are speaking in tongues, speaking words of prophecy, and woman inappropriately disrupting the service. “Absolute silence” for all tongues speakers, or for all words of prophecy, was not what Paul was teaching, since he advocates for both in v. 26-32. The passage simply teaches that an appropriate order for this participation is what matters. So concerning women, the best interpretation given the context, is not that women should always stay silent in the church service, but that they shouldn’t disrupt and talk out of turn. Women, like the “out of order” prophecy and tongues speakers, are commanded to stop disrupting the service, and to talk to their husbands about it later (v.35).
Affirmations and Denials
Based on the conclusions drawn from Scripture, we have created a list of affirmations and denials that encompass our beliefs on gender and the role of women in ministry.
We affirm that both men and women have been created in the image of God and are entitled to the privileges and held accountable to the responsibilities that come with reflecting our Creator.
We deny that either gender has been given or is entitled to greater dignity in society, the home, the church or the kingdom of God.
We affirm that both men and women are needed and necessary for the health and ministry of the church. Godly men and women should be visible partners in the corporate life of the church, deploying their diverse gifts for the good of the body. Simply put, all Christians contribute to the ministry of the church.
We deny that the church can flourish without brotherly/sisterly partnership. We deny that a church can exist in which the men flourish and the women do not, or vice versa.
We affirm that the roles of Elder, Lead/Campus Pastor, along with the ongoing, primary Teacher in the worship services are reserved for qualified men. Elders are distinctly responsible for overseeing the church (1 Tim. 5:17; Titus 1:7; 1 Pet. 5:1-2; 1 Tim. 3:2; 2 Tim. 4:2; Titus 1:9; 1 Tim. 2:11,12).
We deny that the role of Elder being withheld from women diminishes their importance or their influence in the church. The indispensable help women were created to give can and should be exercised in membership and co-partnership on the church staff and in all manner of roles/offices in the church, except in those reserved for qualified men.
We affirm that all members of the church should be in glad submission to the Elders, and ultimately, in glad submission to the Lordship of Jesus Christ, the Head of the Church.
We deny that all women are subject to the leadership and authority of all men. Further, biblical submission is not indicative of subordination or inequality, as seen in the Son’s submission to the Father (Phil. 2:1-11; 1 Cor. 11:3).
We affirm that complementarianism, rightly practiced, will lead to the flourishing of both sexes.
We deny any version of complementarianism or theological position that leads to the subjugation, abuse or neglect of any man or woman. We strongly denounce any distorted view of Scripture that contributes to the belief that biblical manhood or womanhood includes or permits practices such as marginalization, subjugation, intimidation, neglect or any form of abuse.
We affirm that Biblical Headship applies to Husbands in the home and Elders in the church, and not in other spheres of society. Biblical Headship is a compassionate, sacrificial, servant leadership like Christ. This headship is a God given, delegated “authority” role, but must include ultimate submission and accountability to God, and mutual submission to others (Eph 5:21).
We deny any version of Headship as being a license to be domineering, inconsiderate, abusive, or selfish in any way. Tragically, great harm has been done in the misunderstanding of headship that lacks a servant’s heart by husbands and Elders. Husbands and Elders bear the greater responsibility before God for the home and church, respectively.
We affirm that all men and women have been created in the image of God, whether single or married.
We deny that single men and women must be married to be meaningful participants in the corporate life of the church. We deny that single men possess any authority over single women. The way that they love and serve their sisters should not patronize, victimize or show force, but rather should be the fruit of brotherly love, and vice versa.
Ministry at River Valley Church
In coming to these conclusions and how to implement them, we recognize that some will find our position and practice on women in ministry far too conservative. We also recognize that others will find it far too progressive. We ask for grace and charity from both as we focus on the primary task of making disciples of Jesus Christ. Additionally, we believe it is important to note that a theological confession of complementarianism does not necessarily result in uniform complementarian practice. In fact, most complementarian churches do not align completely in all areas of scriptural interpretation, ministry titles, ministry roles and positions. Consequently, we are eager to work with brothers and sisters, churches and other ministries who view these issues differently than we do.
Professional/Organizational
Here at River Valley, the Elders have designated the roles of Lead Pastor and Campus Pastor as reserved for Elders/qualified men. We seek to hire both men and women for every other role, for the health of the church within the framework outlined below. This gives both men and women opportunities to advance and grow in leadership and includes women participating in every level of the organization.
The Worship Services
Every member of the church body actively participates in our weekend worship services, not just those who are on the platform. Every platform role in our worship services is open to both men and women, except the role of ongoing, primary Teacher. Every qualified member, under the direction and oversight of the Lead/Campus Pastor is invited to baptize, distribute the elements of communion, and lead in communion. All other elements of platform ministry (prayer, worship leading, benediction, testimony, supportive teaching, etc.) in the worship service are open to qualified men and women.
Other River Valley Ministries and Groups
Mixed-gender environments (Life Groups, Specialty Life Groups, Student Ministries, seminars, conferences, etc.) should be led (or at least co-led) by men. Our ultimate goal is a male/female team approach to the discipleship of men and women in the group/ministry. Co-discipleship in the group doesn’t mean that male and female leaders are interchangeable or lead in the exact same way, but as co-disciplers, the man and the woman operate in their roles according to gifting. A woman may be the primary facilitator/teacher in this team approach.
Gender-specific teaching and group environments are taught by a leader of the same gender. Men teach men’s groups/environments, and women teach women’s groups/environments.
We believe the officiating of weddings at RVC should be led by a male Pastor (or an Elder approved/licensed qualified man) in order to best represent complementarian marriage and Biblical headship in the home. Qualified women may participate in officiating weddings when assisting a male Pastor.
We believe the officiating of funerals at RVC should involve a male Pastor presence in order to best model Biblical Elder headship and shepherding in that mixed gender audience. Qualified women may participate in officiating funerals when assisting a male Pastor.