Theology drives practice and culture, yet Viesca recommends downplaying theology in favor of pragmatic transformation. Again, she does not make a substantive case for the egalitarian position but rather assumes it to be true, while warning leaders against focusing too much on persuasion through Scripture. Rather, she argues that church leaders should focus their efforts on creating specific pathways for women to assume leadership (52). She speaks of representation as a key value for appointing leadership in the church (52), even though this is not one of the values the Bible gives us (see 1 Tim 3:1ff). In this way, her recommendations reflect the grammar of social justice ideology but not scriptural qualifications for church leadership.

The April 2024 issue of Christianity Today includes three cover stories addressing ongoing differences between complementarians and egalitarians. Titled “Division of Labor,” the cover asks whether egalitarians and complementarians are really as opposed to one another as people suppose. Inside the magazine, the editors introduce the three authors—Gordan Hugenberger, Dani Treweek, and Gaby Viesca—as “ministry leaders” who “offer better ways forward for all schools of thought on women’s roles in the church and the home” (3).

In an editorial, executive editor Joy Allmond says that their coverage offers a “third way” between egalitarianism and complementarianism—a kind of truce between the two sides (7).1 Allmond says that the magazine’s approach to egalitarianism and complementarianism is in keeping with the vision of CT’s founder Billy Graham, who “envisioned a convening point for Christians who don’t belong in progressive settings or fundamentalist contexts but who long to link arms with other sojourners somewhere in between” (7).

The editors are aiming high with this issue, but sadly the effort is long on good intentions but short on execution. Even though the aim is to be above the fray, the authors of the cover stories are primarily egalitarian, and their egalitarianism is presumed at almost every turn. Even the lone complementarian contributor—Dani Treweek—is so dissatisfied with the state of complementarianism that she wonders aloud whether she will call herself a complementarian anymore (48).2 Treweek’s reticence about her own view is in stark contrast to the two egalitarian articles, one of which makes a biblical case against there being any restrictions on women in ministry (Hugenberger)3 and another which is a kind of “how-to guide” on transforming a complementarian church into an egalitarian one (Viesca).4 The result is not above the fray but a lopsided presentation in favor of the egalitarian view.

That is why the editors of Eikon thought it would be useful for us to offer some feedback to the two egalitarian cover stories, as well as to one additional piece that claims Mary Magdalene was “The First Apostle.”5

Three Egalitarian Pitfalls

My aim in this essay is to engage critically with Gaby Viesca’s contribution, which appears under the title, “Beyond Damage Control: Churches moving toward egalitarianism should make women the priority, not public relations.” Her thesis is very simple. She wishes to warn egalitarian pastors about three pitfalls to avoid when steering a church from complementarianism to egalitarianism (51). Even people with the best of egalitarian intentions can botch the job, and Viesca wants to help egalitarian pastors not to lose their way in the face of complementarian opposition.

The first pitfall is assuming that issuing a new statement on women will lead to egalitarian outcomes in the actual ministry of the church. On the contrary, complementarianism is a system that must be deconstructed from the inside out. There must be intentional, direct action against “traditions,” “assumptions,” “value systems,” and “structures” that would prevent women from assuming leadership in a church (51-52). All of these “invisible barriers” need to be eliminated (51). For example, churches will need to consider what “maternity leave” might look like for a female senior pastor (52).

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