The EDC wrote the Healthy Complementarian Paper (HCP) which can be found on the home page of this blog. The Macquarie Chapel Presbyterian Church Session (MCPCS) responded to the paper raising nonhierarchical complementarianism (NHC) that was not dealt with in the HCP. In their report to the 2023 GANSW the EDC responded to the MCPCS with their critique of NHC. I have divided the EDC’s response into five paragraphs to facilitate a clearer response.
Paragraph ONE
“(b) Non-hierarchical complementarianism? The submission from the Session at Macquarie Chapel helpfully pointed out that the Healthy Complementarianism paper did not adequately account for a view known as “non-hierarchical complementarianism”. This view recognises that God has created men and women as equals, who reflect God’s image in different and complementary ways, but does not find the Scripture to teach any kind of hierarchy between men and women. This view certainly warrants consideration, but ultimately fails to account for the Bible’s teaching on ordered relationships between husbands and wives in marriage, and between elders and members in the church. In relation to husbands and wives, the apostle Paul teaches that “the husband is head of the wife as Christ is head of the church” (Eph 5:23), and that “the head of a wife is her husband” (1 Cor 11:3). Some have argued that Paul’s language of “headship” here does not imply any kind of “authority,” but indicates “source” or “pre-eminence”. Against this, however, while it may be possible to demonstrate that the Greek noun κεφαλή (“head”) carries the sense of “source” or “pre-eminence” in some of its occurrences in the body of ancient Greek literature, Paul’s own usage is decisive for the interpretation of Ephesians 5:23 and 1 Corinthians 11:3.
1 Corinthians 11:3 is probably best rendered “the head of the woman is the man”. It does not speak of husbands and wives, but men and women. Christ is the head of all men, not only husbands (1 Corinthians 11:3). As such it is not an appropriate proof text for husbands being the head of the wife. Ephesians 5:23 is the only verse in scripture that clearly states this.
The EDC changed their claim on the meaning of ‘head’ from “Although it has been argued that κεφαλή means “source,” or “preeminence,” rather than “authority,” these interpretations are not supported by the lexical evidence” (HCP). The MCPCS response showed that there was lexical evidence of ‘head’ meaning source/preeminence. The EDC now claim that Paul’s usage is different to what is found in the body of ancient Greek literature and that this is clear by the way Paul uses the term. We investigate this claim, and the evidence provided below.
Paragraph TWO
Paul uses the same noun κεφαλή (“head”) in Ephesians 1:22 to declare that God gave Christ “as head over all things to the church”. The immediate context makes clear that this headship refers to Christ’s authority over all things. Paul declares that God “raised him [Christ] from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church…” (Eph 1:20–22). Paul’s allusions here to Psalm 110:1 (“right hand”) and Psalm 8:6 (“under his feet”) already indicate that authority is on view, and the explicit references to “rule and authority and power and dominion” render this unambiguous.
Paul says that Jesus is far above all rule, authority, power and dominion (Ephesians 1:20-22). This does not mean that ‘head’ means authority. Paul uses the term for authority (exousias) in verse 21 but this does not determine the definition of ‘head’. Paul can speak of Jesus in terms of authority and source. In the same way, the references to Psalm 110:1 and 8:6 are not evidence regarding the term ‘head’. Using the logic of the EDC ‘feet’ in Ephesians 1:20-22 and Psalm 8:6 must also mean authority.
Paragraph THREE
The same meaning is clear in Ephesians 5:22–24 where Paul draws a direct parallel between Christ and the church, and husband and wife, and couples headship language with that of “submission”. In this context, κεφαλή cannot mean “source” or even “pre-eminence,” but must mean “authority”. This authority must, of course, be exercised in a Christ-like manner, as Paul immediately commands husbands to love their wives “as Christ loved the church and gave himself up for her” (Eph 5:25). Nevertheless, just as Christ did not lose his authority by exercising it in this way, so husbands do not lose their authority by exercising it in Christ-like ways as they follow his lead. Similarly, in 1 Corinthians 11, Paul explicitly co-ordinates his language of “headship” with that of “authority” (1 Cor 11:10).
In Ephesians 5:21 Paul encourages us to submit to one another. Submission does not require authority, which is why it can be reciprocal. I have no doubt Christ does have authority over the church, but Paul uses a head/body metaphor that illustrates unity over hierarchy. Christ gives his life for the church and Paul encourages husbands to do the same. The parallel between marriage and the church is one of love, sacrifice and service. Not hierarchy. The EDC claims that this ‘authority’ is exercised in Christlike ways, but Paul speaks only of sacrifice and service, not ‘authority’.
1 Corinthians 11:10 is given as evidence of Paul linking ‘headship’ to ‘authority’. The verse says that a woman should have authority on her own head. This does not mean that ‘head’ equals or means ‘authority’. If it did, Paul would be saying that a woman should have authority on her own authority. Even so, the verse clearly states the authority is the woman’s authority on her own head.
Paul uses ‘head’ in other verses with the meaning of source. In 1 Corinthians 11:3 Paul says, “But I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.” If ‘head’ in this verse means ‘authority’ then Paul is saying that God is in authority over the risen Christ. This does not reflect the church’s understanding of the Trinity, but ‘source’ does.
Paragraph FOUR
Moreover, as demonstrated in the Healthy Complementarianism paper, Paul’s teaching on husbands and wives is rooted in God’s good design, established at creation, and finds a clear parallel in the teaching of the apostle Peter (1 Peter 3:1–7).
The creation account gives no evidence of hierarchy or a husband having authority over his wife. 1 Peter 3:1-7, like the Ephesians 5 passage, is designed to encourage husbands to elevate their wives while bringing themselves lower. Neither ‘head’ or ‘authority’ are used by Peter. The term ‘submit’ does not demand authority or hierarchy.
Paragraph FIVE
In relation to elders and church members, it is equally clear that the Scriptures assign to elders the function of “ruling” in the church (1 Tim 3:4–5; 5:17), and call upon congregation members to “submit” to the elders, and to “obey them” in the Lord (1 Pet 5:5; Heb 13:17; cf. 1 Thess 5:12–13).1 This “rule” must, again, be exercised in Christ-like ways, as elders are commanded to care for and serve those ordered under them (Mark 10:42–45; 1 Tim 3:3–4; 1 Pet 5:1–4). At the same time, since wives are to “submit” to their husbands “as to the Lord,” and to “obey” them (Eph 5:22; Col 3:18; Tit 2:5; 1 Pet 3:1,5–6), it follows that women—at least those who are married—ought not to serve as elders, lest this create an irreconcilable conflict between husband and wife in the life of the church. In view of all this, the EDC suggests that that “non-hierarchical complementarianism” cannot do justice to biblical teaching.”
1 Timothy 3:4-5 and 5:17 refer to elders using the word “proistemi” which can mean rule. It can also mean “to manage, lead, care for, and practice diligently” (Strong’s Lexicon). As the normal ‘authority’ type words (‘archo’ or ‘exousia’) are never used in relation to elders and believers, it appears that Paul is concerned with elders managing and caring for the flock, as one would expect.
Believers should submit to their elders, but 1 Peter 5:5 does not say this. It asks ‘younger ones’ to submit to ‘older ones’. Even so, submission does not require ‘authority’. Hebrews 13:17 clearly directs believes to submit to elders, and gives the reason, “because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you”. The word ‘authority’ is not in the original language. It says, “obey those leading you and submit…” Note the reason given for this submission. It is not because of authority. The reason given is because elders care for the members of their congregation and making their task a burden will be of no benefit.
The three passages given as evidence for elders caring for believers (Mark 10:42–45; 1 Tim 3:3–4; 1 Pet 5:1–4) support elders care for the congregations. The EDC also give four passages (Eph 5:22; Col 3:18; Tit 2:5; 1 Pet 3:1,5–6) that ask wives to submit to their husbands and conclude that wives cannot be elders saying, “it follows that women—at least those who are married—ought not to serve as elders, lest this create an irreconcilable conflict between husband and wife in the life of the church.”
The EDC want to avoid having married female elders because of the irreconcilable conflict that might occur due to conflicting authority structures. For example, a husband tells his wife (who is an elder) to wash up but she (as an elder) tells her husband to wash up. This example involves two believers, at least one of whom is of the maturity expected of an elder. As such, I would hope that this irreconcilable conflict might be overcome because:
1 – there is no authority structure ordained by God in marriage and the church based on gender. In Mark 10:42-45 Jesus makes it clear we are not to ‘lord it over’ others. We are a people of service. We all submit, in Christ.
2 – although all marriages and church relationships are going to have competing wills, a part of our maturing in Christ is navigating dual roles (e.g. wife and elder), becoming differentiated (holding to our own values/beliefs while remaining emotionally connected), and learning to love.
3 – Paul says, “Submit yourselves to one another in Christ”, providing the answer to the quandary created by the EDC insisting that there is gender-based hierarchy.
