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"publishedAt": "2026-04-17T05:02:00.000Z",
"site": "https://juicyecumenism.com",
"tags": [
"Religious Right",
"Doug Wilson",
"stated",
"Dale Partridge",
"Joel Webbon",
"Mark Driscoll",
"egalitarian and complementarian theologies.",
"advocates to repeal women’s suffrage",
"argues",
"Genesis 2:18",
"Psalm 121:1-2",
"(Genesis 3:16)",
"claims",
"X post.",
"1 Corinthians 14:35-36",
"1 Timothy 2:11-15",
"Titus 2:3-5",
"1 Corinthians 11:5",
"Catherine of Siena,",
"Hildegard of Bingen,",
"Teresa of Avila",
"according to the church historian Eusebius.",
"Romans 16:1-2",
"carried the letter to Rome herself.",
"advised Nectarius,",
"Marcella of Rome",
"video on patriarchy vs. complementarianism",
"instances of sexual misconduct and abuse within his congregation",
"Advocates of ‘Biblical Patriarchy’ and the Legacy of Women in the Church",
"Juicy Ecumenism"
],
"textContent": "When Christian Nationalist firebrand and Reformed Pastor Doug Wilson of Christ Church, Moscow, Idaho, provocatively stated in a 2025 interview with CNN that “Women are people that people come out of,” it commanded attention from both critics and fellow travelers.\n\nWilson holds steadfastly to a theology of “biblical patriarchy” – the idea that God divinely instituted the rule of male leadership in all aspects of society. A growing trend on the Christian right, Wilson’s viewpoint is also espoused by leading pastors including Reformation Seminary Founder Dale Partridge, Right Response Ministries Founder Joel Webbon, and former Mars Hill Church Senior Pastor Mark Driscoll.\n\nBiblical patriarchy rejects both egalitarian and complementarian theologies. An egalitarian viewpoint holds that women can hold leadership roles in all spheres of society, while complementarianism supports female leadership within civic society but not in marriage or among ordained clergy (there is a spectrum of belief within this camp). Biblical patriarchy goes further by claiming that men and women are fundamentally different in being, with women not designed to be leaders in any context.\n\nWhile not an ideology prevalent in the American mainstream, biblical patriarchy’s influence has grown. Notably, U.S. Secretary of War Pete Hegseth attends a Washington, D.C. sister church of Wilson’s Idaho congregation. Adherents of biblical patriarchy regularly promote viewpoints in the public square that could be regarded as extreme; Partridge advocates to repeal women’s suffrage. With that in mind, this article seeks to show biblical patriarchy as _un_ biblical and at odds with the witness of the church.\n\nOne reason for this belief of women’s difference in being comes from Genesis 1-3, where the first man and woman are created and fall into sin. In a video on why women should not teach theology, Partridge argues it is because the woman was made to be man’s helper. Indeed, Genesis 2:18 states that the Lord made the first woman as a “helper” for the man.\n\nWhat Partridge fails to add is that the word translated helper, _ezer,_ is almost exclusively used to refer to the Lord helping Israel, often in the context of battle. For example, Psalm 121:1-2 reads, “From where does my help come? My help comes from the Lord.” In this context, a “helper” is a warrior who champions, delivers, and rescues those under their protection. Calling women _ezer_ therefore does not preclude a leadership position.\n\nNor does God’s pronouncement to Eve that Adam would “rule over” her (Genesis 3:16) remove the possibility of female leadership. In context, God is pronouncing the consequences of sin on the serpent, Adam, and Eve. Adam ruling over Eve is a consequence of the Fall, just as Adam’s sweat and labor in work are his consequence. Any reference to Adam ruling over Eve before the Fall is ambiguous at best. In short, should we as Christians want to relate to each other according to a post-Fall curse?\n\nAnother oft-cited claim is that women should not be leaders because of a fundamental weakness towards deception, seen in Eve’s sin. Webbon of Right Response Ministries claims that women have “more vulnerability towards deception.” Partridge similarly wrote that “Demons love possessing women because they are easy to manipulate” on an X post. The justification behind this claim is that women are more empathetic, but there is no connection between that and Eve’s sin in Genesis 2. The serpent appeals to Eve’s intellect, not her emotions. Empathy can lead to deception, but so too can anger – something often coded as masculine.\n\nOther biblical arguments which proponents of biblical patriarchy use come from verses such as 1 Corinthians 14:35-36, 1 Timothy 2:11-15, and Titus 2:3-5. This article does not have the space to address each, but understanding the passages’ literary and cultural context often results in a deeper, more intelligent reading than the superficial readings offered by these pastors. For instance, the Apostle Paul’s words that it is shameful for women to speak in church, if taken at face value, would directly contradict his instruction in 1 Corinthians 11:5, where he describes how a woman should pray and prophesy – things that would involve women speaking in church. Readers are highly encouraged to seek out scholarship addressing each of the above passages.\n\nBeyond faulty Biblical interpretations, Wilson and his compatriots also misuse the witness of the Church. Biblical patriarchy claims that women should not teach theology to men and, sometimes, not to women either. Part of this reasoning comes from the idea that women have not historically written or taught theology in the church. Supporters of biblical patriarchy should consider the legacy of women in the Church such as Catherine of Siena, Hildegard of Bingen, and Teresa of Avila who authored works of theology, advocated for clerical reform, and preached in public.\n\nBeyond that, women have taken on many spiritual roles within the Church that biblical patriarchy would rule out. Women such as Ammia of Philadelphia and Phillip’s daughters were renowned for their prophetic abilities according to the church historian Eusebius. Female deacons were commonplace in the early church: Paul mentions Phoebe, a deacon and patroness, in Romans 16:1-2, and it is almost certain that she carried the letter to Rome herself. Olympias, a deacon in the 4th century, advised Nectarius, the Archbishop of Constantinople, on ecclesiastical matters. Marcella of Rome regularly advised men and women on theological topics, even combatting heresy in Rome.\n\nThis is to say nothing of the female martyrs, female mystics without large bodies of writings, women serving in mercy ministry, composing liturgical music, and more. Many of these women never married or had children (similar to many of their male contemporaries). The historical record is clear: very few of these women fit into the mold of Biblical patriarchy.\n\nFurther, these pastors speak often and at length on how women should submit to godly husbands and pastors. One wonders, what about the unmarried women? What about women married to ungodly men? Webbon and Wilson, in their video on patriarchy vs. complementarianism, give a passing admission that things will not always be the “ideal,” with not a single idea on how to navigate what is a reality for many – even most – women. This is especially troubling given how Wilson is well known for his pastoral mishandling of instances of sexual misconduct and abuse within his congregation. Given Christianity’s proclamation of humanity’s fallen nature, the lack of instruction in this area is a glaring omission.\n\nBiblical patriarchy as a theology falls short in its Biblical exegesis, historicity, and practical application. As this theology’s popularity continues to grow, we must hold fast to the Scriptures and our historic Church.\n\nThe post Advocates of ‘Biblical Patriarchy’ and the Legacy of Women in the Church appeared first on Juicy Ecumenism.",
"title": "Advocates of ‘Biblical Patriarchy’ and the Legacy of Women in the Church"
}