When I was a pastor in the nondenominational world, most conversations around gender and church leadership revolved around whether women should preach from the pulpit, teach men, serve on an elder board, or hold the title of pastor. Complementarians claim these roles are reserved for men only, while egalitarians believe that women may lead in these ways. This is the conversation I lived in for many years, first as a complementarian pastor of a nondenominational church for 17 years, and then as an egalitarian, having shifted to an egalitarian view about ten years ago.

Since joining the Anglican Communion six years ago (a Christian community that is more sacramental in its theology), I have been introduced to a new set of conversations about gender and church leadership.

Sacramental Christians include Roman Catholics, Eastern Orthodox Christians, Anglicans and Lutherans. These four groups alone represent more than 14 million Christians worldwide [1]. In this context, conversations about gender are quite different than in evangelical settings. (This is not to say that sacramental Christians cannot also be evangelical – I certainly am both.) For example, many sacramental complementarians have no objection to women teaching men or serving on governing boards. It is not uncommon to find women in complementarian congregations instructing both men and women in matters of theology, Scripture and spiritual practices. These roles are usually not a matter of contention or debate.

What is a matter of debate is whether women may preside over the Sacraments (serving communion), which can only be administered by ordained clergy [2]. Sacramental Complementarians insist that women should not preside over the Sacraments; thus, they should not be ordained as priests or bishops. Egalitarians in sacramental congregations insist that women should preside over the Sacraments; therefore, they support the ordination of women.

Complementarianism looks different in sacramental churches, and centers around keeping women from administering the sacraments.

There are three arguments for this restriction that I want to address:

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We had been considering writing a post about the recent visit of Pope Francis to the U.S. when we came across this column by Molly Marshall in the Baptist Global News. We think you will appreciate the way Dr. Marshall, who is the President of Central Baptist Seminary, gets to the heart of the issue.

A bit of sadness crept over me as I watched the departing ceremony of Pope Francis. His presence in our midst has called each of us to a more joyous and merciful way of living. As a nation we have watched him embrace persons in wheelchairs, kiss children, visit those in prison, meet with victims of clergy sexual abuse, reprimand bishops, chide those in political power, and call for us to turn away from a consumerist culture. I miss him already!

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I never thought I would ever write a book about politics! But as my husband (and co-pastor) and I led our congregation through the election season of 2012, we were confronted with the fact that there is no way to NOT be political. We have to live with people and in communities and what happens to those people in our communities, big and small, matters. That’s why we wrote Kings and Presidents: Politics in the Kingdom of God.

Churches have political structures as well. These structures are intended to care for the people and communities living in the Kingdom of God. They ought to look different than the structures of this world. But too often we see the same kinds of power dynamics at work within the church that we see on the campaign trail.

And this is bad news for women in leadership in the church. Advocating for women in ministry has never been more important. Here are my recent reflections on women in church politics:

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Women have always played a crucial role in the establishment of the Christian church, but I’ve noticed that their contributions are often footnoted and forgotten. When we read philosophy and theology addressing the roles of pastor, apostle, disciple, missionary, etc., we subtly assume a masculine context unless women are specifically brought up. In this post […]

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On a recent tour of Germany I came across the Stolpersteine Project. Stolpersteine (stumbling stones) are small brass-plated blocks or stones embedded into the streets to commemorate victims of Nazi oppression. Each stone is made and laid by hand. They are usually placed just outside the place where the person named on the stone was forcibly taken from their home or business. Each stone begins with HERE LIVED…... One stone. One name. One person. The idea came about while German artist Gunter Demnig was painting a white line through the city of Cologne to commemorate the historical deportation of 1000 gypsies. The line would show where they had been chased to the train station. One day an older woman stopped to scold him, insisting that there had never been any gypsies in Cologne. Shocked, he investigated and found evidence that in the 1930s thousands of gypsies, as well as Jews, had lived side by side with Germans. To combat the human tendency to forget, he designed the first stones. To date, over 48,000 stones have been laid in more than 20 countries. In a sense, The Junia Project is very much like the Stolpersteine Project.

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