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At the conclusion of last semester’s theology of gender class, we had a session in which we discussed the so-called. The US political cycle had just concluded and our assignment to all watch the massively popular Barbie movie (2023) also fueled the discussion about how and why more than ever young men and young women are in the way they view the world. What’s more, while the two genders seem to be moving in different ideological directions, they’re looking to do it without the other. In Barbie, for example, Ken finally learns that he is “Kenough” without her, and the Barbies eventually get Barbieland back to right where Kens need not apply and remain superfluous.

Where are we, the church, in all this divisive, cultural chaos about gender? Do we have a message that can bring the two together and leverage male and female differences for richness in relationship, mission and modeling God well in the world? Last fall, my wife Michele, and I ran into a book that makes this case. Like Talbot’s own (see the section “Men and Women at Talbot School of Theology”) and on the topic, it’s a book that says the biblical distinctions of womanhood and manhood are indeed real and compelling but we must take care how we bring them together.[1] Here is our review:

Women in Your Church — Essential or Ancillary?

In a time when differences between women and men are becoming either more adversarial — witness the Barbie movie — or remain dimmed by the culture’s vision of equality as only sameness, as in feminism, the church has an opportunity. It’s an opportunity to extol and celebrate the profound beauty of men and women as differently gifted equals working in union for their own and the world’s benefit. In their book, Embracing Complementarianism: Turning Biblical Convictions into Positive Church Culture, Graham Beynon and Jane Tooher offer a practical, yet richly biblical step into this opportunity. The answer is complementarianism, yes, but it’s a robust and proud complementarianism that doesn’t leave women in ministry as just a topic about contested Bible passages (p. 13), an inconvenience to be tolerated because of the press of anti-authoritarian culture (11), or a problem to be solved (105). Rather, the authors call church leaders to view the complementary identities of men and women positively as “something you delight in” (12).

“Do you give the impression that women are essential co-workers? Or are they helpful extras?” (103). The authors pose this thesis as a way to flesh out an often-missing component of complementarian church life, namely that as co-laborers in the gospel, the question should be where women can serve, rather than just where they ������’t. In nine manageable chapters, complete with helpful group and individual discussion questions and a brief appendix of real-life scenarios, Tooher and Beynon begin with making their positive case for a solid complementarian church framework. With chapters entitled “How Are We Made” (ch 3), “God’s Call to Men and Women” (ch 4), and “The Goodness of Men Leading in Ministry” (ch 5), the authors allay any concerns as to where they are headed in application.

In the book’s second half, the authors bring their applications squarely before the two temptations in local church organization — traditionalism, or “running things the way we’ve always run them” (113), and pragmatism, or “doing whatever we think will work and is easiest.” The former can lead to outsourcing decisions to those from the past (114) while the latter ignores the primary question of “what is our conviction, whether it’s hard or easy in light of eternity?” (114). Reckoning with these two temptations are important first steps to embracing the overarching proposition that “gendered relationships are a gift from God” (115), and that “Christ’s redeeming work really makes a difference as we relate to one another” (116).

The authors don’t shy away from difficult subjects where there are even differences among complementarians, for example, women teaching in other areas aside from the elder-level authority of the Sunday pulpit (74–76). While some of these examples might prove a bridge too far for some, we would encourage that this is not a reason to discount the book’s bigger message of women and men inspiring one another to use their full potential in building up the body of Christ for mission and modeling the Living God well in the world. It’s a message that in no way undermines most women’s calling for a season of motherhood but also recognizes that season is not universal due to singleness, infertility or grown children — something that some complementarians can overlook.

The book’s broad range of topics come as a breath of fresh air in a space more often addressed with few real-life scenarios. However, in this, our one criticism of the book revolves around the application of theological convictions. Following the discussion of why women can and should serve in many areas of church, the authors seemingly fall back into traditionalism, saying “depending on her gifting and what the church needs, there are numerous ministries a woman on staff may do: for example, ministry to women, seniors, students, youth or children...” (148). We would suggest this is still too short a list given the vast array of talents and educational or work-related experience women have to offer. What about the Finance or Building committees, or biblical counselling, or upper administrative/managing roles? Can women be ushers or serve the Lord’s Supper? What voice, beyond preaching Sunday mornings, can they have before the congregation?

Complementarian churches have the Bible’s unique message for gender that our culture needs. And while it might be hard work to apply Scripture well, Tooher and Beynon argue from their own extensive ministry experience that the struggle is worth it (140). Embracing Complementarianism brings new energy with which to celebrate the that makes the Church salt and light in the world.

Notes

[1] It is in the celebration of the differences of manhood and womanhood that separates complementarianism from egalitarianism. In its exegetical project to eliminate all patriarchy from the Bible, egalitarianism is left with no real account of gender difference but reproduction. Men and women in family and church are functionally interchangeable.