As the father of a young lady who is growing in her understanding of Reformed theology, I have had to wrestle with the relative merits of “patriarchalism” versus “complementarianism.” What are the definitions of these fifty cent words, you ask? How glad I am that you asked!
Allow me to preface these definitions with yet another term—egalitarianism–and the environment in which these three terms have become points around which various parties rally. With the advent of feminism in the late nineteenth and twentieth centuries, efforts to free women from all forms of tyranny, real or perceived, in society, the home and the church have sparked a two-pronged response. Feminism promotes the ideal of egalitarianism, which asserts the absolute equality of men and women in every way, so that the institution of marriage is often disparaged, women are encouraged to work outside the home and pressured to refrain from the honorable vocation of domestic engineering (that is, being a housewife), and to answer an unbiblical call to pastoral ministry in the Christian church. This movement became part and parcel of the ideals of liberal Protestant theology and practice throughout the twentieth century. Toward the end of that century, however, the movement began making inroads into otherwise conservative Evangelical churches.
Throughout the history of the development of Christian theology, orthodoxy was commonly believed among the whole church, and remained generally agreed upon and largely unwritten, since there was little to no disagreement about the orthodox interpretation of Scripture. This is why we see in church history how that it is the aggressive assertion of heresy which forces the orthodox to go back to the drawing board and more carefully work out and put into writing the correct understanding of the Bible. In theology as well as commerce, competition forces one to work harder to increase the quality of their philosophical principles, goods and services.
How, in this environment, are Christian families to insulate their children from the erroneous claims of modern feminist egalitarianism? In the next post, we’ll deal with conservative Evangelical responses to egalitarianism which have resulted in the spectrum with which we must deal today.
Profaned Pulpit: The Jack Schaap Story was written by one-time member of FBC Hammond, Ind., student of Hyles-Anderson College, and close personal friend of Jack Schaap, Jerry D. Kaifetz, Ph. D. The book is part analysis of how cultic tendencies can distort the ministry of a local church, part treatment for victims of such abuse, as well as Kaifetz’s prescription for how a church can prevent such cultic distortion through accountability among their own leadership and congregation.