After Patriarchy, Part 1: Now What?

We must be painstakingly careful not to confuse our rejection of a bad idea or framework with the acceptance of every possible opposing one.

Thirdly, the positive alternative must be restrained and careful, not reckless and reactionary. The destructive effects of patriarchy in recent decades have left our churches full of wounded, confused, and hurting men, women, and children. The faces of the problem we have on this front are very, very many. Yet we must take great care not to confuse the painful anecdote with the theological answer. Given the recent interest in rejecting unhelpful and unpersuasive models of complementarian patriarchy, we should acknowledge the temptation to identify with every idea, book, blog post, or social media remark which affirms women in some way, no matter the context or circumstances.


The curtain has been drawn. The questions have been sharpened, the stakes clarified, and the issues focused. And the dust is starting, it seems, to settle. Now — now — is the time to stretch our reading to the other side of this debate, to add Davidson to Davenant, Block to Bavinck, Collins to Cyril, Milgrom to Monothelitism. Now, in short, is the time for those who are able to begin to attend to the large and important scholarly literature in the areas of gender, sexuality, marriage and divorce, abuse, and related areas in the same way we ordinarily attend, with delight, to the literature on other theological topics.

The discussion underway, after all, needs to go somewhere constructively. Having worked in these areas intensively for the better part of the last decade, I can’t help but hope that many will do so. Has this debate led to better reading in the doctrine of God? Likely so. But those who now know Ayres on the trinity might also consider picking up Loader on sexuality. Have we rediscovered the deep wisdom of the early Reformed orthodox who taught with profound nuance about trinitarian relations? Undoubtedly. And those who know Muller on Reformed Orthodoxy might now also take some interest in the longstanding scholarly discussions over the status of women in biblical legal texts. Those who know Gregory of Nyssa on the trinity could now also read him on gender. And so on. No, not everyone needs to become a scholar of such things, but some familiarity goes a long way. Pretend it has to do with the extra Calvinisticum if you have to, but take an interest. Become generally familiar with a body of literature that is arguably at least as relevant and useful for everyday life as most of the other things we study. The fruit of many years of scholarship are ripe for picking, and the ears of many have been newly opened to the urgency of these topics. Having been awakened to the importance of these areas of life and fellowship, perhaps now is the prime opportunity to advance understanding along positive lines.

It is important to remember why this recent trinitarian debate began. The original concern was not trinitarianism per se, or more specifically subordinationism as a lone controversial idea, but the translation of trinitarian subordinationism into prescribed norms of marital, domestic, ecclesiastical, and societal patriarchy. As the subordinationism debate now seems to be resolving somewhat, I suggest that we keep in view the need to be positive rather than only negative. Rather than content ourselves with having learned more of what we should not say and do along these lines, I ask us to account now for the great need of our time, which is to take steps in the direction of what we should say and do.

This is all the more important in light of the collapse of complementarianism as a useful category. Like some others, I no longer identify myself as a complementarian, not because I reject the complementarian conclusion on ordination to certain church offices, but because the term itself has come to include many ideas and commitments I do not and cannot share. Whatever one’s position in these debates, the usefulness of “complementarian” and “egalitarian” is now rather narrowly limited to the question of female ordination to certain church offices. Even then, however,  the terms are arguably far too risky to be serviceable because they are regularly confused with certain specious arguments used in support of those conclusions.

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