Biblical Teaching on Women in Church Leadership: Complementarianism vs. Egalitarianism
This is a deeply controversial issue in the church today, with sincere believers on both sides seeking to honour God’s Word. As you read this teaching, approach it prayerfully and openly—ask the Holy Spirit to speak directly into your conscience, illuminate His truth, and guide you personally.
It is vital that we allow the Holy Spirit to lead us into all truth (John 16:13), rather than simply accepting or rejecting the teachings of men. Test everything against Scripture (Acts 17:11), and let the Lord confirm what aligns with His heart.
The question of whether women can serve as pastors, preach authoritatively in the church, or hold certain leadership roles remains a significant point of discussion in Christianity. The two main views are complementarianism (men and women are equal in worth but have distinct, complementary roles, with church governance and authoritative teaching reserved for qualified men) and egalitarianism (men and women are equal in worth and roles, with no biblical restrictions on women in any leadership position). Both affirm Galatians 3:28—”there is no male and female, for you are all one in Christ Jesus”—as teaching equality in salvation and dignity, but they differ on its application to church offices.
This teaching compares the views, examines key Scriptures, and explains the biblical pattern, including women’s roles in the “fivefold ministries” of Ephesians 4:11 (apostles, prophets, evangelists, pastors/shepherds, teachers).
The Complementarian View
Complementarians hold that while women are fully gifted and essential to ministry, the office of pastor/elder/overseer—involving authoritative teaching and governance over the assembled church—is reserved for qualified men. This reflects God’s pre-Fall design for complementary order (male headship in the home and church), not cultural bias or inferiority.
Key Scriptures:
- 1 Timothy 2:11–14: Paul instructs, “I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet,” grounding this in creation order (“Adam was formed first, then Eve”) and the Fall’s pattern. This applies to the authoritative teaching tied to elder oversight, not all speaking or teaching.
- 1 Corinthians 14:33–35: Women are to be silent in contexts of judgemental speaking or authoritative evaluation in worship, for order in the churches.
- Elder qualifications (1 Timothy 3:1–7; Titus 1:5–9): Overseers must be “the husband of one wife,” able to teach and manage their household well—language assuming male leadership.
- No NT examples of women as elders or sole authoritative preachers over mixed congregations.
Women are encouraged in broad ministry: prophesying (1 Corinthians 11:5), teaching women/children (Titus 2:3–5), evangelising, serving as deacons (Romans 16:1, Phoebe), and private correction (Acts 18:26, Priscilla with Aquila).
The Egalitarian View
Egalitarians argue that any restrictions were cultural responses to specific issues (e.g., disruptive women in Ephesus or Corinth influenced by false teaching), not timeless. In Christ, role distinctions are abolished, allowing women full access to leadership.
Key Scriptures:
- Galatians 3:28: No male/female distinction in Christ extends to roles.
- Women in ministry: Deborah (judge/leader, Judges 4–5), Miriam (prophetess), Priscilla (co-worker/teacher), Phoebe (deacon), Junia (possibly “outstanding among the apostles,” Romans 16:7).
- Acts 2:17–18: Spirit poured on sons and daughters to prophesy.
- 1 Timothy 2 and 1 Corinthians 14 addressed local problems, not universal prohibitions.
What Scripture Teaches Overall
The weight of biblical evidence supports the complementarian view on the pastor/elder role: Women should not serve as pastors/elders or exercise authoritative teaching/preaching over men in the church assembly.
This is rooted in:
- Explicit prohibitions tied to creation order (1 Timothy 2:13–14; pre-cultural).
- Consistent male language for elders (no female elders named or exemplified).
- Reflection of male headship seen in marriage (Ephesians 5:22–33) and creation (1 Corinthians 11:3–9).
This is not devaluing women—Scripture celebrates their vital contributions (women supported Jesus’ ministry, first witnessed the resurrection, hosted churches). The restriction preserves God’s good design for order and flourishing.
Women and the Fivefold Ministries (Ephesians 4:11)
The fivefold gifts—apostles, prophets, evangelists, pastors/shepherds, teachers—are Christ’s equipping gifts to build the church toward maturity and unity (Ephesians 4:12–16). They are collaborative, not hierarchical, with local elders providing ongoing oversight (Hebrews 13:17). Maturity does not exempt anyone from accountability; all remain interdependent in the body.
Scripture distinguishes the pastor/shepherd role (Greek poimēn) as tied to elder/overseer functions (Acts 20:28; 1 Peter 5:1–4—elders “shepherd” the flock with oversight). Thus:
- Pastors/Shepherds: No—women cannot hold this role, as it involves the authoritative governance and teaching prohibited in 1 Timothy 2:12 and reserved for male elders.
For the others, Scripture allows (and examples show) women functioning in these gifts, provided it does not violate the authoritative teaching restriction over men in the assembly:
- Prophets: Yes—women prophesied in the NT (Acts 21:9, Philip’s daughters; Acts 2:17–18; 1 Corinthians 11:5). Prophecy edifies but is tested (1 Corinthians 14:29), not governing.
- Evangelists: Yes—the fivefold gift of Evangelist is given to some believers (not all) primarily to equip the saints for the work of ministry (Ephesians 4:11–12), which in this case means training, mobilising, and preparing the church to effectively share the gospel (e.g., running evangelism training, organising outreach events, modelling proclamation, and discipling in witnessing skills). This is distinct from the ministry of evangelism, which belongs to every believer as part of the Great Commission—to personally minister to the lost by proclaiming Christ and calling sinners to repentance and faith (Matthew 28:19–20; Acts 8:4; 1 Peter 3:15). Women shared the gospel boldly in Scripture (e.g., the Samaritan woman in John 4; women announcing the resurrection), and gifted women can serve as fivefold Evangelists, equipping others in this vital work through training and outreach—open to them without holding authoritative elder/pastor roles.
- Teachers: Yes, in appropriate contexts—women teach women/children (Titus 2:3–5), privately (Priscilla), or in non-authoritative settings. Not authoritative exposition over the assembled church.
- Apostles: Debated and likely no in the authoritative, foundational sense (like the Twelve or Paul, Ephesians 2:20). Junia (Romans 16:7) may be “well known to the apostles” (not “among” as authoritative), and no clear female church-planting apostle. Modern “apostolic” roles (pioneering) could involve women collaboratively, but not overriding elder authority.
Women are powerfully gifted in many of these areas, equipping the body without holding the elder/pastor office. The church thrives when men and women serve in their God-designed complementarity—women often excelling in prophecy, evangelism training, teaching women, mercy, and discipleship.
God’s pattern brings order, joy, and effectiveness. Above all, seek the Holy Spirit’s guidance as you wrestle with this—He is faithful to lead His people into truth that glorifies Christ and builds His church. Study these texts prayerfully; the goal is faithfulness to Christ, who equips all His people—men and women—for His glory and the church’s maturity.
