Skip to main content

Complementarianism and the Next Generation : 9Marks



Complementarianism and the Next Generation : 9Marks 
by Daniel Schreiner



Daniel Schreiner has written a great article for 9marks in their newest journal.  Daniel is a good friend with whom I had the privilege to serve together with on a church staff and now he currently serves as an associate pastor at Hinson Baptist Church in Portland, Oregon.  


Here is a quick blurb from his article and a link below to read the rest.  



Most millennials have never heard of complementarianism. And I confess that in my eight years in student ministry, I haven’t done much teaching on this issue. I know I’m not alone.
Here in Portland, Oregon, I get together with other pastors and youth workers at least a couple of times a month to discuss various ministry topics and to pray. Not once has the topic been women in the church. It would just be awkward. Okay, I admit, it would be mewho would make things awkward. Because to many of my colleagues I would sound like a chauvinist.
ps3 controlled

Most Christian colleges and universities have already made up their mind what they will teach the next generation on this issue. And trust me, it isn’t the complementarian model. Far from it. Just like in the rest of the world, many Christian professors, deans, and presidents laugh at this “ancient” and “oppressive” view.
Yet God’s Word speaks clearly to the roles of men and women in the church. And while God’s design is ancient, it is as liberating today as it was in Eden. Thus, we need to model and teach on this issue—especially for the next generation of believers. Why is this so crucial? Because when it comes to roles of men and women in the church and in the home, we are talking about the image of God. So how should we teach and model God’s design for men and women? And why, as student pastors, are we being silent on this issue?
First off, the issue of a woman’s role in the church and the home is not always black-and-white, certainly when it comes to student ministry in the church. Questions like, “Can a woman teach the Bible to teenage males?” hinge on when we understand a teenage male to become a man. It hinges on this because Paul makes it clear that a woman must not teach or assume authority over a man (2 Tim 2:12). It is clear that this principle is not grounded in culture but in God’s creation design (2 Tim 2:13). This may feel like a hard pill to swallow in our cultural context.
I also think there are other, less obvious reasons why student and lead pastors may both refrain from addressing this issue. Here are three possible reasons.

Comments

Popular posts from this blog

John Stott on the "old man" and the "body ruled by sin" in Rom 6 v 6

  There are, in fact, two quite distinct ways in which the New Testament speaks of crucifixion in relation to holiness. The first is our death to sin through identification with Christ; the second is our death to self through imitation of Christ.  On the one hand, we have been crucified with Christ. But on the other we have crucified (decisively repudiated) our sinful nature with all its desires, so that every day we renew this attitude by taking up our cross and following Christ to crucifixion.  The first is a legal death, a death to the penalty of sin; the second is a moral death, a death to the power of sin.  The first belongs to the past, and is unique and unrepeatable; the second belongs to the present, and is repeatable, even continuous. I died to sin (in Christ) once; I die to self (like Christ) daily. It is with the first of these two deaths that Romans 6 is chiefly concerned, although the first is with a view to the second, and the second cannot take place w...

Berkoff: "The law was not substituted for the promise; neither was faith supplanted by works. "

  The giving of the law did not effect a fundamental change in the religion of Israel, but merely introduced a change in its external form.  The law was not substituted for the promise; neither was faith supplanted by works.  Many of the Israelites, indeed, looked upon the law in a purely legalistic spirit and sought to base their claim to salvation on a scrupulous fulfillment of it as a body of external precepts.  But in the case of those who understood its real nature, who felt the inwardness and spirituality of the law, it served to deepen the sense of sin and to sharpen the conviction that salvation could be expected only from the grace of God . L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 498–499.

F.F. Bruce: ...know their father's will...

The NT does not contain a detailed code of rules for the Christian. Codes of rules, as Paul explains elsewhere, are suited to the period of immaturity when the children of God are still under guardians; but children who have come to years of responsibility know their father’s will without having to be provided with a long list of “Do’s” and “Don’t’s.” What the NT does provide is those basic principles of Christian living which may be applied to varying situations of life as they arise. So, after answering the Corinthian Christians’ question about the eating of food that has been offered to idols, Paul sums up his advice in the words: “whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). Phrases current in worship, like “to the glory of God” or (as here) “in the name of the Lord Jesus,” were given a practical relevance by being applied to the concerns of ordinary life. Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the...