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.
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:
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.
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.
We believe this teaches at least four core and timeless Biblical principles:
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).
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).
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.
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.
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.
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.
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.