Elmont's Position on Complimentarianism
Introduction: Why This Discussion Matters
At Elmont Church we believe that faithfulness to Jesus Christ requires faithfulness to the authority of Scripture. The Bible is the inspired Word of God and the final authority for what we believe and how we live. Because of that conviction, the elders of this church are committed to teaching and leading according to the Scriptures in every area of life and ministry. Our desire is not to follow cultural trends or personal preferences, but to understand what God has revealed in His Word and to order the life of the church accordingly.
At the same time, the Bible addresses many different kinds of theological questions, and not every doctrine carries the same level of importance for defining the Christian faith. Some doctrines are essential to the gospel itself and have historically defined the boundaries of orthodox Christianity. Other doctrines concern how the church organizes its life, leadership, and ministry. These issues are still important and require careful attention to Scripture, but they do not determine whether someone is a Christian.
For this reason, the elders of Elmont Church distinguish between what we call our doctrinal Absolutes and our church Convictions. Our absolutes are the foundational truths of the Christian faith that unite believers across denominations and throughout church history. These are the doctrines that define historic Christianity and cannot be denied without departing from the gospel itself.
Our convictions, on the other hand, represent the positions that guide how we teach, preach, and practice ministry as a local church. These convictions are grounded in our understanding of Scripture and shape the way we order the life of the church, but they are not treated as tests of salvation or requirements for belonging to the body of Christ.
The question of how men and women serve in the life and leadership of the church falls into this category of conviction. The elders of Elmont Church hold a complementarian understanding of Scripture, which means that we believe men and women are equal in dignity, value, and worth before God, while also recognizing that Scripture assigns certain roles of leadership within the church to qualified men. This conviction shapes how we structure leadership and teaching within our church, while still affirming the many ways that women contribute to the ministry and mission of the body of Christ.
The purpose of this document is to explain the biblical reasoning behind this conviction and to clarify how it functions in the life of Elmont Church. Our goal is not to create unnecessary division, but to provide clarity about what we believe the Scriptures teach and how we seek to live faithfully under the authority of God’s Word.
Absolutes
Our doctrinal absolutes are the foundational truths of the Christian faith. These doctrines define historic Christianity and are essential to the gospel itself. To deny these truths is to depart from the core teaching of the Christian faith. These are the doctrines that unite believers across churches, denominations, and generations.
At Elmont Church we recognize four such absolutes.
First, we affirm the inerrancy and infallibility of Scripture. We believe that the Bible is the inspired Word of God, given through human authors under the guidance of the Holy Spirit. Because it comes from God, Scripture is trustworthy, without error in what it affirms, and fully authoritative for faith and life. The Bible is the final authority for what we believe and how we live as followers of Jesus Christ.
Second, we affirm the full deity and full humanity of Jesus Christ. Jesus Christ is not merely a great teacher or moral example. He is the eternal Son of God who took on human flesh. He is fully God and fully man. As the God-man, He lived a sinless life, revealed the character of God, and accomplished the work of redemption through His death and resurrection.
Third, we affirm justification by grace through faith alone. The gospel teaches that human beings are saved not by their works, their morality, or their religious efforts, but by the grace of God through faith in Jesus Christ. Through His death on the cross and His resurrection from the dead, Jesus accomplished the salvation that we could never achieve on our own. Those who trust in Him are forgiven of their sins and declared righteous before God.
Fourth, we affirm the doctrine of the Trinity. The Bible teaches that there is one God who exists eternally in three persons: Father, Son, and Holy Spirit. These three persons are distinct yet fully united in essence and nature. The doctrine of the Trinity stands at the heart of Christian belief and reflects the way God has revealed Himself throughout Scripture.
These four doctrines represent the non-negotiable core of the Christian faith. They define what it means to hold to historic, biblical Christianity.
Convictions
Alongside these absolutes, the church also holds convictions about how Scripture should be applied in the life and practice of the church. These convictions arise from our careful study of the Bible and guide how we organize leadership, ministry, and worship as a local congregation.
These convictions are important because they shape how we live together as a church. They determine how we structure leadership, how we approach ministry, and how we seek to remain faithful to the teaching of Scripture in practical ways. However, they are not treated as tests of salvation or as requirements for someone to belong to the body of Christ.
Our understanding of the roles of men and women in the life and leadership of the church, including our complementarian view of eldership and ministry, belongs to this category of conviction. It represents the position that the elders of Elmont Church believe best reflects the teaching of Scripture and therefore guides how we preach, teach, and practice ministry as a church.
While this conviction shapes the leadership structure and ministry practice of Elmont Church, it is not presented as a requirement for someone to be a Christian or to belong to the church family. Faithful believers who love Scripture have sometimes reached different conclusions on these matters, and we recognize that sincere Christians may continue to wrestle with these questions.
Our goal in articulating these convictions is not to elevate them to the level of the gospel, but to provide clarity about how we seek to order the life of our church under the authority of God’s Word.
For this reason, agreement with complementarianism is not required for someone to belong to the church family at Elmont Church, though it does shape how the church is led, how Scripture is preached and taught, and how ministry is practiced within our congregation.
A Conviction of Elmont Church: Complementarian Leadership
As the elders of Elmont Church study the Scriptures and seek to order the life of the church according to God’s Word, we have come to the conviction that the Bible presents a complementarian vision for men and women in the life of the church. Complementarianism affirms that men and women are equal in dignity, value, and worth before God, while also recognizing that Scripture assigns certain roles and responsibilities within the church to qualified men.
The Bible begins by affirming the equal value of men and women in creation. In Genesis 1:27 we are told that God created human beings in His own image, “male and female He created them.” Both men and women bear the image of God and share equally in the dignity and worth that comes from being created by Him. Both are recipients of God’s grace, both are redeemed through the work of Jesus Christ, and both are called to serve faithfully in the life and mission of the church.
At the same time, the Scriptures also reveal that God has established an order within the family and the church. In the New Testament, certain leadership responsibilities within the church are entrusted to those who hold the office of elder. These leaders are responsible for shepherding the church, guarding sound doctrine, and exercising spiritual oversight over the congregation.
When the New Testament describes the qualifications for this office, it consistently presents the role of elder as one that is to be filled by qualified men. Passages such as 1 Timothy 3 and Titus 1 describe the character and responsibilities required of those who would serve as elders in the church. These passages indicate that elders must be men who demonstrate spiritual maturity, faithful leadership in their homes, and the ability to teach and guard the truth of the gospel.
For this reason, the elders of Elmont Church believe that the governing office of elder is reserved for qualified men. The office of Lead or Senior Pastor at Elmont is one of an elder, therefore this office is also reserved for a qualified man, This conviction is not based on a belief that men are more valuable, more spiritual, or more capable than women. Rather, it arises from our desire to follow the pattern of leadership that we believe the Scriptures establish for the church.
At the same time, complementarian leadership does not mean that women are excluded from meaningful ministry within the church. The New Testament consistently portrays women as active participants in the life and mission of God’s people. Women prayed, prophesied, served, taught others, and played significant roles in the growth and health of the early church. Their contributions were valued and celebrated within the community of believers.
Because of this, we affirm that women are called to use their spiritual gifts for the building up of the body of Christ. Women serve in many different forms of ministry within the life of the church, including teaching, discipleship, leadership in various ministries, and service to the broader church community. The complementarian conviction simply recognizes that the governing office of elder carries a specific responsibility for spiritual oversight that Scripture assigns to qualified men.
Our aim in holding this conviction is not to restrict the ministry of women but to faithfully reflect the pattern of leadership that we believe the Scriptures present. When the church embraces both the equal dignity of men and women and the distinct roles that Scripture describes, it reflects the wisdom and goodness of God’s design for His people.
In practical terms, the elders of Elmont Church believe that the governing office of elder, including the role of Lead Pastor who serves as one of the elders, is reserved for qualified men. At the same time, the broader ministries of the church are open to both men and women. Women may serve as deacons, may teach and disciple others, and may preach within the gathered congregation. These ministries take place under the governing authority and doctrinal oversight of the elders, who remain responsible for the spiritual leadership of the church.
The Biblical Vision for Men and Women
The complementarian conviction held by the elders of Elmont Church is not rooted merely in a few isolated passages of Scripture. Rather, it arises from the broader biblical vision of how God created men and women and how He intends them to function together within His purposes. The Scriptures consistently affirm both the equal dignity of men and women and a pattern of ordered relationships within the family and the community of God’s people.
The foundation for this vision begins in the opening chapters of Genesis. In Genesis 1:27 we read that God created humanity in His own image, “male and female He created them.” This statement establishes the profound truth that both men and women bear the image of God. Neither is more valuable than the other, and neither possesses greater dignity before God. Both are equally created by Him, equally loved by Him, and equally accountable to Him.
In Genesis 2, the creation account provides additional detail about how God formed man and woman and how their relationship was designed to function. Adam is created first and is given responsibility within the garden before Eve is formed. Eve is then created as a suitable helper for Adam, a partner who would share in the task that God had entrusted to humanity. The word “helper” in this context does not imply inferiority. In fact, the same word is frequently used in the Old Testament to describe God Himself as the helper of His people. Rather, the term highlights the complementary nature of the relationship between man and woman, each contributing to the shared mission that God had given them.
The entrance of sin into the world in Genesis 3 distorted many aspects of God’s original design, including the relationships between men and women. The harmony that once existed between them was replaced with conflict, struggle, and brokenness. Throughout the story of Scripture we see the consequences of this fall as human relationships are often marked by selfishness, domination, and misuse of authority. These distortions, however, represent the effects of sin rather than the pattern God originally intended.
Through the work of Jesus Christ, God is restoring His people and calling them to live according to His design. The gospel affirms that men and women are united together as heirs of the grace of life. Passages such as Galatians 3:28 celebrate the unity that believers share in Christ, reminding us that all who belong to Him are equal recipients of salvation and members of the same spiritual family.
At the same time, the New Testament also continues to reflect patterns of ordered relationships within the life of the church. Just as the family is described as having a structure of loving leadership and mutual service, the church is also described as having an ordered leadership structure. These patterns are not intended to diminish the value of anyone within the community of believers, but rather to promote unity, clarity, and faithful stewardship of the responsibilities that God has given to His people.
For this reason, the biblical vision for men and women holds together two truths that must not be separated. On the one hand, men and women are equal in dignity, value, and standing before God. On the other hand, Scripture also presents a pattern in which certain leadership responsibilities within the family and the church are entrusted to qualified men. When these truths are held together, the church reflects both the equality and the order that God has established for the good of His people and the advancement of His mission.
The Leadership Structure of the Church
The New Testament teaches that the church is not only a spiritual family but also a community that has been given an ordered structure of leadership. This structure is not intended to create hierarchy for its own sake, but to ensure that the church is shepherded faithfully, protected doctrinally, and cared for spiritually. Throughout the New Testament, two primary leadership offices are described within the life of the local church: elders and deacons.
The office of elder carries the primary responsibility for spiritual oversight within the church. Elders are called to shepherd the congregation, guard sound doctrine, and lead the church in faithfulness to the gospel. They are responsible for teaching the Word of God, protecting the church from false teaching, and providing spiritual care for the members of the congregation.
Several passages in the New Testament describe the qualifications and responsibilities of elders. In 1 Timothy 3:1–7, the apostle Paul outlines the character and maturity required for those who aspire to this office. Elders must be above reproach, faithful in their families, self-controlled, hospitable, and able to teach. Similarly, Titus 1:5–9 emphasizes that elders must be men of proven character who are able to hold firmly to sound doctrine and refute those who oppose it. These passages make clear that elders are entrusted with the responsibility of guarding the truth and leading the church in accordance with God’s Word.
For this reason, the elders of Elmont Church believe that the office of elder or pastor is reserved for qualified men. This conviction is rooted in our reading of the biblical qualifications for the office and the broader pattern of leadership described in the New Testament. It is not based on a belief that men are more capable, more valuable, or more spiritually mature than women. Rather, it reflects our commitment to follow the leadership structure that we believe Scripture establishes for the church.
Alongside the office of elder, the New Testament also describes the office of deacon. While elders are primarily responsible for spiritual oversight and doctrinal leadership, deacons serve the church through actively seeking to maintain and protect the unity of the church. The pattern for this ministry can be seen in Acts 6:1–7, where the apostles addressed a conflict within the church by appointing servants to oversee the distribution to the widows so that unity could be preserved while the apostles remained devoted to prayer and the ministry of the Word.
The qualifications for deacons are also described in 1 Timothy 3:8–13. Like elders, deacons must demonstrate integrity, faithfulness, and spiritual maturity. However, the responsibilities of deacons differ from those of elders in that deacons are not charged with governing the church or providing its primary doctrinal oversight. Instead, they serve the church by supporting its ministries and promoting unity and care within the congregation.
Because the responsibilities of elders and deacons are distinct, the New Testament presents these offices as complementary rather than identical. Elders lead, teach, and shepherd the church, while deacons serve and support the ministry of the congregation to maintain and protect unity in the Body. Together these roles contribute to the health, unity, and effectiveness of the church’s mission.
Understanding this distinction between elders and deacons is important when considering the broader question of how men and women serve within the life of the church. While the governing office of elder is reserved for qualified men, the ministry of the church involves many different forms of service and leadership in which both men and women play vital and meaningful roles.
Teaching and Authority in the Church
An important distinction that helps clarify the complementarian conviction of Elmont Church is the difference between teaching in general and the governing authority that belongs to the office of elder. The New Testament presents teaching as a vital ministry within the life of the church, but it also makes clear that not every instance of teaching carries the same level of authority or responsibility.
The office of elder includes a unique responsibility for the authoritative teaching and doctrinal oversight of the church. Elders are called to shepherd the congregation, guard sound doctrine, and ensure that the Word of God is faithfully proclaimed. Because of this responsibility, elders must be able to teach and must demonstrate a firm grasp of sound doctrine. Their teaching carries the authority of their office as they lead the church under the authority of Christ and remain accountable for the doctrinal direction of the congregation.
At the same time, the New Testament also describes a broader teaching ministry that involves many members of the body of Christ. Throughout the Scriptures we see believers instructing one another, encouraging one another, and helping one another grow in their understanding of the faith. Teaching is one of the spiritual gifts that God distributes among His people for the building up of the church.
For example, Ephesians 4:11–12 describes Christ giving various gifts to His church for the purpose of equipping the saints for ministry and building up the body of Christ. In a similar way, Colossians 3:16 encourages believers to teach and admonish one another as the Word of Christ dwells richly among them. These passages demonstrate that the ministry of teaching is not limited exclusively to those who hold the office of elder. Rather, teaching occurs throughout the life of the church as believers help one another grow in spiritual maturity.
This broader pattern of instruction includes many contexts in which teaching takes place within the church. Small groups, discipleship relationships, ministry classes, and other settings all involve believers sharing truth, encouraging faithfulness, and helping others understand the Scriptures more clearly. These forms of teaching contribute to the spiritual growth of the church without necessarily carrying the governing authority that belongs to the office of elder.
Recognizing this distinction helps clarify the complementarian position held by the elders of Elmont Church. The restriction placed on the office of elder concerns the exercise of governing authority and the responsibility to guard the doctrine of the church. At the same time, the ministry of teaching within the life of the church is broader and involves many members of the body using their gifts to build up others in the faith.
For this reason, the elders of Elmont Church affirm that women, like men, are called to use their spiritual gifts for the edification of the church. Women contribute to the ministry of teaching and discipleship in many ways within the life of the congregation. These ministries take place under the spiritual oversight of the elders, who remain responsible for the doctrinal direction and leadership of the church as a whole.
Because of this distinction, the elders also affirm that teaching may occur in a variety of settings within the life of the church, including teaching or preaching within the gathered congregation. At times this may include women teaching or preaching from the pulpit. When this occurs, it does not represent a transfer of governing authority from the elders but rather an exercise of teaching that takes place under their leadership and doctrinal oversight. The elders remain responsible for guarding the doctrine of the church and for overseeing the teaching ministry of the congregation, including what is taught from the pulpit.
Is Teaching in the Pulpit Inherently Authoritative?
A common question in discussions about complementarianism concerns whether teaching from the pulpit is inherently an exercise of governing authority within the church. Some assume that anyone who speaks from the pulpit is automatically exercising the same authority that belongs to the elders. The elders of Elmont Church do not believe that the authority of the church resides in the physical act of preaching or in the location of the pulpit itself.
In the New Testament, authority in the church is tied to the office of elder, not merely to the act of speaking or teaching. Elders are entrusted with the responsibility of guarding doctrine, shepherding the congregation, and providing spiritual oversight. Because of this responsibility, they determine the doctrinal direction of the church and ensure that what is taught publicly is faithful to the Scriptures.
For this reason, the authority of teaching within the church ultimately rests with the elders who oversee and guard the doctrine of the congregation. When someone teaches within the life of the church, they do so under the authority and oversight of the elders who are responsible for the church’s doctrine.
This distinction helps explain how teaching can occur in various settings within the church without transferring governing authority to the person who is teaching. A woman who teaches or preaches within the church is not defining doctrine for the church or exercising the governing authority that belongs to the elders. Rather, she is teaching the truths of Scripture and the established doctrine of the church under the oversight of those who are responsible for guarding that doctrine.
For this reason, the elders of Elmont Church may invite women to teach or preach within the gathered congregation. When this occurs, the teaching does not function as an exercise of governing authority but as an act of instruction that takes place under the doctrinal oversight and leadership of the elders.
Understanding 1 Timothy 2:11–12
One of the passages most frequently discussed in conversations about the roles of men and women in the church is 1 Timothy 2:11–12, where the apostle Paul writes:
“A woman must learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.”
These verses are often interpreted as a universal prohibition against any form of teaching by women within the church. However, a careful reading of the passage within its broader context suggests that Paul’s concern is more specifically connected to the exercise of authoritative teaching within the gathered church rather than to every possible form of instruction that may occur within the life of the Christian community.
It is important to begin with Paul’s instruction in verse 11, where he commands that a woman should learn. While modern readers may pass quickly over this statement, it would have been striking within the first-century world. In many Jewish and Greco-Roman contexts, women were not typically encouraged to pursue formal theological instruction. Paul’s command that women should learn therefore reflects an important affirmation of their place within the life of discipleship in the church. Women were not to be excluded from the teaching of the gospel or the study of Scripture but were to be included among those who were growing in their understanding of the truth.
The command that women learn “quietly” should also be understood carefully. The word translated “quietly” does not necessarily mean absolute silence but rather describes a posture of peacefulness and receptivity. The same word is used earlier in the chapter when believers are encouraged to live quiet and peaceful lives. The emphasis is therefore not on silence but on order and humility within the gathered worship of the church.
In verse 12 Paul continues by saying that he does not permit a woman to teach or to exercise authority over a man. The relationship between these two actions has been widely discussed by interpreters. Some understand Paul to be prohibiting two entirely separate activities, while others understand the phrase to describe a specific type of teaching that involves exercising authority over the congregation.
The context of the passage is important in this discussion. Earlier in the chapter Paul addresses conduct within the gathered worship of the church. Men are instructed to pray without anger or dispute, and women are encouraged to dress modestly and focus on godly character rather than outward appearance. These instructions suggest that Paul’s concern in this section involves maintaining proper order and conduct within the assembly of believers.
The flow of Paul’s argument also continues directly into the next chapter. Immediately after discussing teaching and authority in the church, Paul begins describing the qualifications for those who aspire to the office of overseer. In 1 Timothy 3:1–7, elders are described as those who must be able to teach and who bear responsibility for the spiritual oversight of the congregation. This transition indicates that the issue of authoritative teaching is closely connected to the office of elder.
For this reason, many interpreters understand Paul’s instruction in 1 Timothy 2:12 as addressing the exercise of governing authority within the church rather than every instance of teaching that might occur within the broader life of the congregation. The elders are entrusted with the responsibility of guarding doctrine and exercising spiritual oversight, which is why the qualifications for that office follow immediately in the next chapter.
In the verses that follow, Paul also appeals to the creation narrative, noting that Adam was formed first and that Eve was deceived in the fall. This appeal to creation indicates that Paul’s reasoning is rooted not merely in cultural circumstances but in the order established by God in creation. The passage therefore supports the pattern of male eldership that is described throughout the New Testament.
At the same time, the creation narrative itself does not suggest that women are incapable of teaching or contributing to the spiritual growth of others. Rather, Paul’s appeal to creation reinforces the principle that the governing authority of the church is entrusted to elders while the broader ministry of the church involves many believers using their gifts for the edification of the body.
When this passage is read within its full context, it supports the complementarian conviction that the office of elder carries the responsibility of authoritative teaching and spiritual oversight, while also allowing for the broader participation of both men and women in the ministry life of the church under that leadership.
Women Participating in Ministry in the New Testament
While certain leadership responsibilities within the church are entrusted to the elders, the New Testament also provides many examples of women actively participating in the life and ministry of the early church. These examples demonstrate that women were not passive observers in the mission of the church but were valued contributors to the growth, health, and effectiveness of the Christian community.
One example appears in Acts 18:26, where we are told that Priscilla and her husband Aquila took aside a man named Apollos and explained the way of God more accurately to him. Apollos was already a gifted speaker and knowledgeable in the Scriptures, yet his understanding of the gospel was incomplete. Priscilla and Aquila helped clarify the message of Christ so that his ministry could become more accurate and effective.
Significantly, in this passage Priscilla’s name appears before Aquila’s, which reverses the more common cultural pattern in which the husband’s name would normally appear first. While this detail does not prove that Priscilla alone led the conversation, it does suggest that she played a prominent role in the instruction that took place. Luke presents this moment as beneficial and constructive for the advancement of the gospel, demonstrating that women participated in meaningful theological instruction within the early church.
Another example appears later in Acts 21:9, where we are told that Philip the evangelist had four daughters who prophesied. Prophecy in the New Testament involved speaking truth that strengthened, encouraged, and built up the church. The mention of Philip’s daughters highlights the active role that women played in the spiritual life of the early Christian community.
The New Testament also provides an example of a woman who served in a recognized ministry role within the church. In Romans 16:1–2, the apostle Paul commends a woman named Phoebe to the believers in Rome and describes her as a diakonos of the church at Cenchrea. The word used here is the same word that is translated elsewhere in the New Testament as “deacon.” Paul further instructs the church to welcome her and to assist her in whatever matter she may need from them, indicating that she was engaged in a meaningful ministry connected to the work of the church.
These examples illustrate that women played important roles in the ministry of the early church. They prayed, prophesied, served, instructed others, and contributed to the growth of the Christian community in significant ways. Their service was recognized and valued by the apostles and by the churches they served.
These passages help us see that the complementarian conviction does not seek to limit the involvement of women in the life of the church. Rather, it seeks to honor both the equal dignity of men and women and the ordered structure of leadership that the New Testament describes. Within that structure, women use their gifts to strengthen the church, participate in ministry, and help advance the mission of the gospel alongside their brothers in Christ.
Women and the Diaconate
In addition to the office of elder, the New Testament also describes the role of deacons, who serve the church through maintaining and protecting the unity of the church. While elders are entrusted with spiritual oversight and doctrinal leadership, deacons assist in strengthening the health and unity of the congregation by supporting the ministry of the church through seeking to maintain unity in the Body.
The elders of Elmont Church believe that both men and women may serve in the ministry of deacon. This conviction arises from our understanding of several passages in the New Testament that point to the participation of women in ministries of service within the early church.
One of the key passages in this discussion appears in 1 Timothy 3:11, which occurs within Paul’s instructions concerning the qualifications for deacons. In this verse Paul writes, “Likewise also the women must be dignified, not slanderous, temperate, faithful in every respect.” The central question in interpreting this verse is whether Paul is referring to the wives of deacons or to women who were themselves serving in a ministry connected to the work of the deacons.
The Greek word used in this verse, gunaikas, can legitimately be translated either “women” or “wives.” Because the word itself does not specify which meaning Paul intended, interpreters must determine its meaning from the surrounding context. Some interpreters understand Paul to be describing the wives of deacons. Others believe that Paul is referring to women who were participating in ministries of service associated with the work of the deacons.
Several observations suggest that the second interpretation is at least a reasonable possibility. First, it would be somewhat unusual for Paul to provide qualifications for the wives of deacons while giving no similar instructions for the wives of elders earlier in the same chapter. Since the office of elder carries greater responsibility and authority within the church, it would seem more natural for Paul to address the conduct of elders’ wives if he intended to regulate the behavior of the spouses of church leaders. The absence of such qualifications in the section describing elders has led many interpreters to conclude that Paul may instead be referring to women who served in the role of deacon.
Second, the verse begins with the word “likewise,” which Paul also uses earlier in the chapter when transitioning from elders to deacons. This pattern suggests that Paul may again be introducing another group of servants within the church rather than simply describing the spouses of the deacons.
In addition to this passage, the New Testament provides an example of a woman who is described using the same word that is often translated “deacon.” As was mentioned earlier, In Romans 16:1–2, the apostle Paul commends Phoebe and describes her as a diakonos of the church at Cenchrea. The same Greek word is used elsewhere in the New Testament to describe those who serve in the role of deacon. Paul also instructs the believers in Rome to welcome her and to assist her in whatever matter she may need from them, indicating that she was engaged in a recognized ministry connected to the work of the church.
Taken together, these passages suggest that women were involved in meaningful ministries of service within the early church and may have served in the work of the deacons. For this reason, the elders of Elmont Church affirm that women may serve as deacons and share in the ministry of strengthening and protecting the unity of the church through faithful service to the body of Christ.
This understanding reflects the broader New Testament pattern in which both men and women use their spiritual gifts to serve the body of Christ. While the governing office of elder is reserved for qualified men, the ministry of the church depends upon the faithful service of many members, both men and women, who contribute to the health, unity, and mission of the congregation.
How This Functions at Elmont Church
The purpose of this document is not only to explain the biblical reasoning behind our complementarian conviction, but also to provide clarity about how these convictions shape the life and ministry of Elmont Church. The elders believe that faithful interpretation of Scripture should lead to faithful practice within the church. For this reason, it is important to explain how the principles described in the previous sections function within the leadership and ministry of our congregation.
First, Elmont Church is led by a plurality of elders, who are responsible for the spiritual oversight of the church. The elders shepherd the congregation, guard sound doctrine, and provide leadership in the teaching ministry of the church. They are responsible for ensuring that the Word of God is faithfully preached and that the church remains anchored in the truth of the gospel. Consistent with our understanding of the New Testament, the governing office of elder is reserved for qualified men. Because the Lead Pastor serves as one of the elders and leads the eldership, this role is also held by a qualified man.
Second, Elmont Church is served by deacons, whose ministry is devoted to protecting and strengthening the unity of the church. Deacons serve the body by helping guard the health and harmony of the congregation. In keeping with our understanding of the New Testament, both men and women may serve in this role. Women who serve as deacons participate in ministries that care for the body, help support the mission of the church, and seek to protect and maintain the unity of the church.
Third, the elders recognize that teaching and discipleship occur in many settings within the life of the church. Small groups, ministry classes, discipleship relationships, and various ministry gatherings all provide opportunities for believers to instruct one another and grow together in the knowledge of God’s Word. In these contexts both men and women use their gifts to help strengthen the church and build up fellow believers.
In certain circumstances, the elders may also invite women to teach or preach within the gathered congregation. When this occurs, it is done under the spiritual oversight and authority of the elders. The elders remain responsible for the doctrinal direction of the church and for ensuring that the teaching ministry of the congregation remains faithful to Scripture. In this way, the church maintains the biblical pattern in which elders exercise governing authority while other members of the body use their gifts to serve and edify the church.
Within this leadership structure, the elders and deacons serve complementary roles that contribute to the health of the congregation. The elders are entrusted with guarding the truth of the church through teaching and spiritual oversight, while the deacons help protect the unity of the church. Together these roles help ensure that the church remains faithful to the gospel while also meeting the practical needs of the body.
This structure reflects our desire to hold together two biblical truths. On the one hand, Scripture teaches that men and women are equal in dignity, value, and worth before God. On the other hand, Scripture also establishes a pattern of leadership and responsibility within the church. By honoring both of these truths, Elmont Church seeks to create an environment in which all members of the body can faithfully use their gifts to serve Christ and build up His church.
In Love and Peace,
The Elders of Elmont Church
Introduction: Why This Discussion Matters
At Elmont Church we believe that faithfulness to Jesus Christ requires faithfulness to the authority of Scripture. The Bible is the inspired Word of God and the final authority for what we believe and how we live. Because of that conviction, the elders of this church are committed to teaching and leading according to the Scriptures in every area of life and ministry. Our desire is not to follow cultural trends or personal preferences, but to understand what God has revealed in His Word and to order the life of the church accordingly.
At the same time, the Bible addresses many different kinds of theological questions, and not every doctrine carries the same level of importance for defining the Christian faith. Some doctrines are essential to the gospel itself and have historically defined the boundaries of orthodox Christianity. Other doctrines concern how the church organizes its life, leadership, and ministry. These issues are still important and require careful attention to Scripture, but they do not determine whether someone is a Christian.
For this reason, the elders of Elmont Church distinguish between what we call our doctrinal Absolutes and our church Convictions. Our absolutes are the foundational truths of the Christian faith that unite believers across denominations and throughout church history. These are the doctrines that define historic Christianity and cannot be denied without departing from the gospel itself.
Our convictions, on the other hand, represent the positions that guide how we teach, preach, and practice ministry as a local church. These convictions are grounded in our understanding of Scripture and shape the way we order the life of the church, but they are not treated as tests of salvation or requirements for belonging to the body of Christ.
The question of how men and women serve in the life and leadership of the church falls into this category of conviction. The elders of Elmont Church hold a complementarian understanding of Scripture, which means that we believe men and women are equal in dignity, value, and worth before God, while also recognizing that Scripture assigns certain roles of leadership within the church to qualified men. This conviction shapes how we structure leadership and teaching within our church, while still affirming the many ways that women contribute to the ministry and mission of the body of Christ.
The purpose of this document is to explain the biblical reasoning behind this conviction and to clarify how it functions in the life of Elmont Church. Our goal is not to create unnecessary division, but to provide clarity about what we believe the Scriptures teach and how we seek to live faithfully under the authority of God’s Word.
Absolutes
Our doctrinal absolutes are the foundational truths of the Christian faith. These doctrines define historic Christianity and are essential to the gospel itself. To deny these truths is to depart from the core teaching of the Christian faith. These are the doctrines that unite believers across churches, denominations, and generations.
At Elmont Church we recognize four such absolutes.
First, we affirm the inerrancy and infallibility of Scripture. We believe that the Bible is the inspired Word of God, given through human authors under the guidance of the Holy Spirit. Because it comes from God, Scripture is trustworthy, without error in what it affirms, and fully authoritative for faith and life. The Bible is the final authority for what we believe and how we live as followers of Jesus Christ.
Second, we affirm the full deity and full humanity of Jesus Christ. Jesus Christ is not merely a great teacher or moral example. He is the eternal Son of God who took on human flesh. He is fully God and fully man. As the God-man, He lived a sinless life, revealed the character of God, and accomplished the work of redemption through His death and resurrection.
Third, we affirm justification by grace through faith alone. The gospel teaches that human beings are saved not by their works, their morality, or their religious efforts, but by the grace of God through faith in Jesus Christ. Through His death on the cross and His resurrection from the dead, Jesus accomplished the salvation that we could never achieve on our own. Those who trust in Him are forgiven of their sins and declared righteous before God.
Fourth, we affirm the doctrine of the Trinity. The Bible teaches that there is one God who exists eternally in three persons: Father, Son, and Holy Spirit. These three persons are distinct yet fully united in essence and nature. The doctrine of the Trinity stands at the heart of Christian belief and reflects the way God has revealed Himself throughout Scripture.
These four doctrines represent the non-negotiable core of the Christian faith. They define what it means to hold to historic, biblical Christianity.
Convictions
Alongside these absolutes, the church also holds convictions about how Scripture should be applied in the life and practice of the church. These convictions arise from our careful study of the Bible and guide how we organize leadership, ministry, and worship as a local congregation.
These convictions are important because they shape how we live together as a church. They determine how we structure leadership, how we approach ministry, and how we seek to remain faithful to the teaching of Scripture in practical ways. However, they are not treated as tests of salvation or as requirements for someone to belong to the body of Christ.
Our understanding of the roles of men and women in the life and leadership of the church, including our complementarian view of eldership and ministry, belongs to this category of conviction. It represents the position that the elders of Elmont Church believe best reflects the teaching of Scripture and therefore guides how we preach, teach, and practice ministry as a church.
While this conviction shapes the leadership structure and ministry practice of Elmont Church, it is not presented as a requirement for someone to be a Christian or to belong to the church family. Faithful believers who love Scripture have sometimes reached different conclusions on these matters, and we recognize that sincere Christians may continue to wrestle with these questions.
Our goal in articulating these convictions is not to elevate them to the level of the gospel, but to provide clarity about how we seek to order the life of our church under the authority of God’s Word.
For this reason, agreement with complementarianism is not required for someone to belong to the church family at Elmont Church, though it does shape how the church is led, how Scripture is preached and taught, and how ministry is practiced within our congregation.
A Conviction of Elmont Church: Complementarian Leadership
As the elders of Elmont Church study the Scriptures and seek to order the life of the church according to God’s Word, we have come to the conviction that the Bible presents a complementarian vision for men and women in the life of the church. Complementarianism affirms that men and women are equal in dignity, value, and worth before God, while also recognizing that Scripture assigns certain roles and responsibilities within the church to qualified men.
The Bible begins by affirming the equal value of men and women in creation. In Genesis 1:27 we are told that God created human beings in His own image, “male and female He created them.” Both men and women bear the image of God and share equally in the dignity and worth that comes from being created by Him. Both are recipients of God’s grace, both are redeemed through the work of Jesus Christ, and both are called to serve faithfully in the life and mission of the church.
At the same time, the Scriptures also reveal that God has established an order within the family and the church. In the New Testament, certain leadership responsibilities within the church are entrusted to those who hold the office of elder. These leaders are responsible for shepherding the church, guarding sound doctrine, and exercising spiritual oversight over the congregation.
When the New Testament describes the qualifications for this office, it consistently presents the role of elder as one that is to be filled by qualified men. Passages such as 1 Timothy 3 and Titus 1 describe the character and responsibilities required of those who would serve as elders in the church. These passages indicate that elders must be men who demonstrate spiritual maturity, faithful leadership in their homes, and the ability to teach and guard the truth of the gospel.
For this reason, the elders of Elmont Church believe that the governing office of elder is reserved for qualified men. The office of Lead or Senior Pastor at Elmont is one of an elder, therefore this office is also reserved for a qualified man, This conviction is not based on a belief that men are more valuable, more spiritual, or more capable than women. Rather, it arises from our desire to follow the pattern of leadership that we believe the Scriptures establish for the church.
At the same time, complementarian leadership does not mean that women are excluded from meaningful ministry within the church. The New Testament consistently portrays women as active participants in the life and mission of God’s people. Women prayed, prophesied, served, taught others, and played significant roles in the growth and health of the early church. Their contributions were valued and celebrated within the community of believers.
Because of this, we affirm that women are called to use their spiritual gifts for the building up of the body of Christ. Women serve in many different forms of ministry within the life of the church, including teaching, discipleship, leadership in various ministries, and service to the broader church community. The complementarian conviction simply recognizes that the governing office of elder carries a specific responsibility for spiritual oversight that Scripture assigns to qualified men.
Our aim in holding this conviction is not to restrict the ministry of women but to faithfully reflect the pattern of leadership that we believe the Scriptures present. When the church embraces both the equal dignity of men and women and the distinct roles that Scripture describes, it reflects the wisdom and goodness of God’s design for His people.
In practical terms, the elders of Elmont Church believe that the governing office of elder, including the role of Lead Pastor who serves as one of the elders, is reserved for qualified men. At the same time, the broader ministries of the church are open to both men and women. Women may serve as deacons, may teach and disciple others, and may preach within the gathered congregation. These ministries take place under the governing authority and doctrinal oversight of the elders, who remain responsible for the spiritual leadership of the church.
The Biblical Vision for Men and Women
The complementarian conviction held by the elders of Elmont Church is not rooted merely in a few isolated passages of Scripture. Rather, it arises from the broader biblical vision of how God created men and women and how He intends them to function together within His purposes. The Scriptures consistently affirm both the equal dignity of men and women and a pattern of ordered relationships within the family and the community of God’s people.
The foundation for this vision begins in the opening chapters of Genesis. In Genesis 1:27 we read that God created humanity in His own image, “male and female He created them.” This statement establishes the profound truth that both men and women bear the image of God. Neither is more valuable than the other, and neither possesses greater dignity before God. Both are equally created by Him, equally loved by Him, and equally accountable to Him.
In Genesis 2, the creation account provides additional detail about how God formed man and woman and how their relationship was designed to function. Adam is created first and is given responsibility within the garden before Eve is formed. Eve is then created as a suitable helper for Adam, a partner who would share in the task that God had entrusted to humanity. The word “helper” in this context does not imply inferiority. In fact, the same word is frequently used in the Old Testament to describe God Himself as the helper of His people. Rather, the term highlights the complementary nature of the relationship between man and woman, each contributing to the shared mission that God had given them.
The entrance of sin into the world in Genesis 3 distorted many aspects of God’s original design, including the relationships between men and women. The harmony that once existed between them was replaced with conflict, struggle, and brokenness. Throughout the story of Scripture we see the consequences of this fall as human relationships are often marked by selfishness, domination, and misuse of authority. These distortions, however, represent the effects of sin rather than the pattern God originally intended.
Through the work of Jesus Christ, God is restoring His people and calling them to live according to His design. The gospel affirms that men and women are united together as heirs of the grace of life. Passages such as Galatians 3:28 celebrate the unity that believers share in Christ, reminding us that all who belong to Him are equal recipients of salvation and members of the same spiritual family.
At the same time, the New Testament also continues to reflect patterns of ordered relationships within the life of the church. Just as the family is described as having a structure of loving leadership and mutual service, the church is also described as having an ordered leadership structure. These patterns are not intended to diminish the value of anyone within the community of believers, but rather to promote unity, clarity, and faithful stewardship of the responsibilities that God has given to His people.
For this reason, the biblical vision for men and women holds together two truths that must not be separated. On the one hand, men and women are equal in dignity, value, and standing before God. On the other hand, Scripture also presents a pattern in which certain leadership responsibilities within the family and the church are entrusted to qualified men. When these truths are held together, the church reflects both the equality and the order that God has established for the good of His people and the advancement of His mission.
The Leadership Structure of the Church
The New Testament teaches that the church is not only a spiritual family but also a community that has been given an ordered structure of leadership. This structure is not intended to create hierarchy for its own sake, but to ensure that the church is shepherded faithfully, protected doctrinally, and cared for spiritually. Throughout the New Testament, two primary leadership offices are described within the life of the local church: elders and deacons.
The office of elder carries the primary responsibility for spiritual oversight within the church. Elders are called to shepherd the congregation, guard sound doctrine, and lead the church in faithfulness to the gospel. They are responsible for teaching the Word of God, protecting the church from false teaching, and providing spiritual care for the members of the congregation.
Several passages in the New Testament describe the qualifications and responsibilities of elders. In 1 Timothy 3:1–7, the apostle Paul outlines the character and maturity required for those who aspire to this office. Elders must be above reproach, faithful in their families, self-controlled, hospitable, and able to teach. Similarly, Titus 1:5–9 emphasizes that elders must be men of proven character who are able to hold firmly to sound doctrine and refute those who oppose it. These passages make clear that elders are entrusted with the responsibility of guarding the truth and leading the church in accordance with God’s Word.
For this reason, the elders of Elmont Church believe that the office of elder or pastor is reserved for qualified men. This conviction is rooted in our reading of the biblical qualifications for the office and the broader pattern of leadership described in the New Testament. It is not based on a belief that men are more capable, more valuable, or more spiritually mature than women. Rather, it reflects our commitment to follow the leadership structure that we believe Scripture establishes for the church.
Alongside the office of elder, the New Testament also describes the office of deacon. While elders are primarily responsible for spiritual oversight and doctrinal leadership, deacons serve the church through actively seeking to maintain and protect the unity of the church. The pattern for this ministry can be seen in Acts 6:1–7, where the apostles addressed a conflict within the church by appointing servants to oversee the distribution to the widows so that unity could be preserved while the apostles remained devoted to prayer and the ministry of the Word.
The qualifications for deacons are also described in 1 Timothy 3:8–13. Like elders, deacons must demonstrate integrity, faithfulness, and spiritual maturity. However, the responsibilities of deacons differ from those of elders in that deacons are not charged with governing the church or providing its primary doctrinal oversight. Instead, they serve the church by supporting its ministries and promoting unity and care within the congregation.
Because the responsibilities of elders and deacons are distinct, the New Testament presents these offices as complementary rather than identical. Elders lead, teach, and shepherd the church, while deacons serve and support the ministry of the congregation to maintain and protect unity in the Body. Together these roles contribute to the health, unity, and effectiveness of the church’s mission.
Understanding this distinction between elders and deacons is important when considering the broader question of how men and women serve within the life of the church. While the governing office of elder is reserved for qualified men, the ministry of the church involves many different forms of service and leadership in which both men and women play vital and meaningful roles.
Teaching and Authority in the Church
An important distinction that helps clarify the complementarian conviction of Elmont Church is the difference between teaching in general and the governing authority that belongs to the office of elder. The New Testament presents teaching as a vital ministry within the life of the church, but it also makes clear that not every instance of teaching carries the same level of authority or responsibility.
The office of elder includes a unique responsibility for the authoritative teaching and doctrinal oversight of the church. Elders are called to shepherd the congregation, guard sound doctrine, and ensure that the Word of God is faithfully proclaimed. Because of this responsibility, elders must be able to teach and must demonstrate a firm grasp of sound doctrine. Their teaching carries the authority of their office as they lead the church under the authority of Christ and remain accountable for the doctrinal direction of the congregation.
At the same time, the New Testament also describes a broader teaching ministry that involves many members of the body of Christ. Throughout the Scriptures we see believers instructing one another, encouraging one another, and helping one another grow in their understanding of the faith. Teaching is one of the spiritual gifts that God distributes among His people for the building up of the church.
For example, Ephesians 4:11–12 describes Christ giving various gifts to His church for the purpose of equipping the saints for ministry and building up the body of Christ. In a similar way, Colossians 3:16 encourages believers to teach and admonish one another as the Word of Christ dwells richly among them. These passages demonstrate that the ministry of teaching is not limited exclusively to those who hold the office of elder. Rather, teaching occurs throughout the life of the church as believers help one another grow in spiritual maturity.
This broader pattern of instruction includes many contexts in which teaching takes place within the church. Small groups, discipleship relationships, ministry classes, and other settings all involve believers sharing truth, encouraging faithfulness, and helping others understand the Scriptures more clearly. These forms of teaching contribute to the spiritual growth of the church without necessarily carrying the governing authority that belongs to the office of elder.
Recognizing this distinction helps clarify the complementarian position held by the elders of Elmont Church. The restriction placed on the office of elder concerns the exercise of governing authority and the responsibility to guard the doctrine of the church. At the same time, the ministry of teaching within the life of the church is broader and involves many members of the body using their gifts to build up others in the faith.
For this reason, the elders of Elmont Church affirm that women, like men, are called to use their spiritual gifts for the edification of the church. Women contribute to the ministry of teaching and discipleship in many ways within the life of the congregation. These ministries take place under the spiritual oversight of the elders, who remain responsible for the doctrinal direction and leadership of the church as a whole.
Because of this distinction, the elders also affirm that teaching may occur in a variety of settings within the life of the church, including teaching or preaching within the gathered congregation. At times this may include women teaching or preaching from the pulpit. When this occurs, it does not represent a transfer of governing authority from the elders but rather an exercise of teaching that takes place under their leadership and doctrinal oversight. The elders remain responsible for guarding the doctrine of the church and for overseeing the teaching ministry of the congregation, including what is taught from the pulpit.
Is Teaching in the Pulpit Inherently Authoritative?
A common question in discussions about complementarianism concerns whether teaching from the pulpit is inherently an exercise of governing authority within the church. Some assume that anyone who speaks from the pulpit is automatically exercising the same authority that belongs to the elders. The elders of Elmont Church do not believe that the authority of the church resides in the physical act of preaching or in the location of the pulpit itself.
In the New Testament, authority in the church is tied to the office of elder, not merely to the act of speaking or teaching. Elders are entrusted with the responsibility of guarding doctrine, shepherding the congregation, and providing spiritual oversight. Because of this responsibility, they determine the doctrinal direction of the church and ensure that what is taught publicly is faithful to the Scriptures.
For this reason, the authority of teaching within the church ultimately rests with the elders who oversee and guard the doctrine of the congregation. When someone teaches within the life of the church, they do so under the authority and oversight of the elders who are responsible for the church’s doctrine.
This distinction helps explain how teaching can occur in various settings within the church without transferring governing authority to the person who is teaching. A woman who teaches or preaches within the church is not defining doctrine for the church or exercising the governing authority that belongs to the elders. Rather, she is teaching the truths of Scripture and the established doctrine of the church under the oversight of those who are responsible for guarding that doctrine.
For this reason, the elders of Elmont Church may invite women to teach or preach within the gathered congregation. When this occurs, the teaching does not function as an exercise of governing authority but as an act of instruction that takes place under the doctrinal oversight and leadership of the elders.
Understanding 1 Timothy 2:11–12
One of the passages most frequently discussed in conversations about the roles of men and women in the church is 1 Timothy 2:11–12, where the apostle Paul writes:
“A woman must learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.”
These verses are often interpreted as a universal prohibition against any form of teaching by women within the church. However, a careful reading of the passage within its broader context suggests that Paul’s concern is more specifically connected to the exercise of authoritative teaching within the gathered church rather than to every possible form of instruction that may occur within the life of the Christian community.
It is important to begin with Paul’s instruction in verse 11, where he commands that a woman should learn. While modern readers may pass quickly over this statement, it would have been striking within the first-century world. In many Jewish and Greco-Roman contexts, women were not typically encouraged to pursue formal theological instruction. Paul’s command that women should learn therefore reflects an important affirmation of their place within the life of discipleship in the church. Women were not to be excluded from the teaching of the gospel or the study of Scripture but were to be included among those who were growing in their understanding of the truth.
The command that women learn “quietly” should also be understood carefully. The word translated “quietly” does not necessarily mean absolute silence but rather describes a posture of peacefulness and receptivity. The same word is used earlier in the chapter when believers are encouraged to live quiet and peaceful lives. The emphasis is therefore not on silence but on order and humility within the gathered worship of the church.
In verse 12 Paul continues by saying that he does not permit a woman to teach or to exercise authority over a man. The relationship between these two actions has been widely discussed by interpreters. Some understand Paul to be prohibiting two entirely separate activities, while others understand the phrase to describe a specific type of teaching that involves exercising authority over the congregation.
The context of the passage is important in this discussion. Earlier in the chapter Paul addresses conduct within the gathered worship of the church. Men are instructed to pray without anger or dispute, and women are encouraged to dress modestly and focus on godly character rather than outward appearance. These instructions suggest that Paul’s concern in this section involves maintaining proper order and conduct within the assembly of believers.
The flow of Paul’s argument also continues directly into the next chapter. Immediately after discussing teaching and authority in the church, Paul begins describing the qualifications for those who aspire to the office of overseer. In 1 Timothy 3:1–7, elders are described as those who must be able to teach and who bear responsibility for the spiritual oversight of the congregation. This transition indicates that the issue of authoritative teaching is closely connected to the office of elder.
For this reason, many interpreters understand Paul’s instruction in 1 Timothy 2:12 as addressing the exercise of governing authority within the church rather than every instance of teaching that might occur within the broader life of the congregation. The elders are entrusted with the responsibility of guarding doctrine and exercising spiritual oversight, which is why the qualifications for that office follow immediately in the next chapter.
In the verses that follow, Paul also appeals to the creation narrative, noting that Adam was formed first and that Eve was deceived in the fall. This appeal to creation indicates that Paul’s reasoning is rooted not merely in cultural circumstances but in the order established by God in creation. The passage therefore supports the pattern of male eldership that is described throughout the New Testament.
At the same time, the creation narrative itself does not suggest that women are incapable of teaching or contributing to the spiritual growth of others. Rather, Paul’s appeal to creation reinforces the principle that the governing authority of the church is entrusted to elders while the broader ministry of the church involves many believers using their gifts for the edification of the body.
When this passage is read within its full context, it supports the complementarian conviction that the office of elder carries the responsibility of authoritative teaching and spiritual oversight, while also allowing for the broader participation of both men and women in the ministry life of the church under that leadership.
Women Participating in Ministry in the New Testament
While certain leadership responsibilities within the church are entrusted to the elders, the New Testament also provides many examples of women actively participating in the life and ministry of the early church. These examples demonstrate that women were not passive observers in the mission of the church but were valued contributors to the growth, health, and effectiveness of the Christian community.
One example appears in Acts 18:26, where we are told that Priscilla and her husband Aquila took aside a man named Apollos and explained the way of God more accurately to him. Apollos was already a gifted speaker and knowledgeable in the Scriptures, yet his understanding of the gospel was incomplete. Priscilla and Aquila helped clarify the message of Christ so that his ministry could become more accurate and effective.
Significantly, in this passage Priscilla’s name appears before Aquila’s, which reverses the more common cultural pattern in which the husband’s name would normally appear first. While this detail does not prove that Priscilla alone led the conversation, it does suggest that she played a prominent role in the instruction that took place. Luke presents this moment as beneficial and constructive for the advancement of the gospel, demonstrating that women participated in meaningful theological instruction within the early church.
Another example appears later in Acts 21:9, where we are told that Philip the evangelist had four daughters who prophesied. Prophecy in the New Testament involved speaking truth that strengthened, encouraged, and built up the church. The mention of Philip’s daughters highlights the active role that women played in the spiritual life of the early Christian community.
The New Testament also provides an example of a woman who served in a recognized ministry role within the church. In Romans 16:1–2, the apostle Paul commends a woman named Phoebe to the believers in Rome and describes her as a diakonos of the church at Cenchrea. The word used here is the same word that is translated elsewhere in the New Testament as “deacon.” Paul further instructs the church to welcome her and to assist her in whatever matter she may need from them, indicating that she was engaged in a meaningful ministry connected to the work of the church.
These examples illustrate that women played important roles in the ministry of the early church. They prayed, prophesied, served, instructed others, and contributed to the growth of the Christian community in significant ways. Their service was recognized and valued by the apostles and by the churches they served.
These passages help us see that the complementarian conviction does not seek to limit the involvement of women in the life of the church. Rather, it seeks to honor both the equal dignity of men and women and the ordered structure of leadership that the New Testament describes. Within that structure, women use their gifts to strengthen the church, participate in ministry, and help advance the mission of the gospel alongside their brothers in Christ.
Women and the Diaconate
In addition to the office of elder, the New Testament also describes the role of deacons, who serve the church through maintaining and protecting the unity of the church. While elders are entrusted with spiritual oversight and doctrinal leadership, deacons assist in strengthening the health and unity of the congregation by supporting the ministry of the church through seeking to maintain unity in the Body.
The elders of Elmont Church believe that both men and women may serve in the ministry of deacon. This conviction arises from our understanding of several passages in the New Testament that point to the participation of women in ministries of service within the early church.
One of the key passages in this discussion appears in 1 Timothy 3:11, which occurs within Paul’s instructions concerning the qualifications for deacons. In this verse Paul writes, “Likewise also the women must be dignified, not slanderous, temperate, faithful in every respect.” The central question in interpreting this verse is whether Paul is referring to the wives of deacons or to women who were themselves serving in a ministry connected to the work of the deacons.
The Greek word used in this verse, gunaikas, can legitimately be translated either “women” or “wives.” Because the word itself does not specify which meaning Paul intended, interpreters must determine its meaning from the surrounding context. Some interpreters understand Paul to be describing the wives of deacons. Others believe that Paul is referring to women who were participating in ministries of service associated with the work of the deacons.
Several observations suggest that the second interpretation is at least a reasonable possibility. First, it would be somewhat unusual for Paul to provide qualifications for the wives of deacons while giving no similar instructions for the wives of elders earlier in the same chapter. Since the office of elder carries greater responsibility and authority within the church, it would seem more natural for Paul to address the conduct of elders’ wives if he intended to regulate the behavior of the spouses of church leaders. The absence of such qualifications in the section describing elders has led many interpreters to conclude that Paul may instead be referring to women who served in the role of deacon.
Second, the verse begins with the word “likewise,” which Paul also uses earlier in the chapter when transitioning from elders to deacons. This pattern suggests that Paul may again be introducing another group of servants within the church rather than simply describing the spouses of the deacons.
In addition to this passage, the New Testament provides an example of a woman who is described using the same word that is often translated “deacon.” As was mentioned earlier, In Romans 16:1–2, the apostle Paul commends Phoebe and describes her as a diakonos of the church at Cenchrea. The same Greek word is used elsewhere in the New Testament to describe those who serve in the role of deacon. Paul also instructs the believers in Rome to welcome her and to assist her in whatever matter she may need from them, indicating that she was engaged in a recognized ministry connected to the work of the church.
Taken together, these passages suggest that women were involved in meaningful ministries of service within the early church and may have served in the work of the deacons. For this reason, the elders of Elmont Church affirm that women may serve as deacons and share in the ministry of strengthening and protecting the unity of the church through faithful service to the body of Christ.
This understanding reflects the broader New Testament pattern in which both men and women use their spiritual gifts to serve the body of Christ. While the governing office of elder is reserved for qualified men, the ministry of the church depends upon the faithful service of many members, both men and women, who contribute to the health, unity, and mission of the congregation.
How This Functions at Elmont Church
The purpose of this document is not only to explain the biblical reasoning behind our complementarian conviction, but also to provide clarity about how these convictions shape the life and ministry of Elmont Church. The elders believe that faithful interpretation of Scripture should lead to faithful practice within the church. For this reason, it is important to explain how the principles described in the previous sections function within the leadership and ministry of our congregation.
First, Elmont Church is led by a plurality of elders, who are responsible for the spiritual oversight of the church. The elders shepherd the congregation, guard sound doctrine, and provide leadership in the teaching ministry of the church. They are responsible for ensuring that the Word of God is faithfully preached and that the church remains anchored in the truth of the gospel. Consistent with our understanding of the New Testament, the governing office of elder is reserved for qualified men. Because the Lead Pastor serves as one of the elders and leads the eldership, this role is also held by a qualified man.
Second, Elmont Church is served by deacons, whose ministry is devoted to protecting and strengthening the unity of the church. Deacons serve the body by helping guard the health and harmony of the congregation. In keeping with our understanding of the New Testament, both men and women may serve in this role. Women who serve as deacons participate in ministries that care for the body, help support the mission of the church, and seek to protect and maintain the unity of the church.
Third, the elders recognize that teaching and discipleship occur in many settings within the life of the church. Small groups, ministry classes, discipleship relationships, and various ministry gatherings all provide opportunities for believers to instruct one another and grow together in the knowledge of God’s Word. In these contexts both men and women use their gifts to help strengthen the church and build up fellow believers.
In certain circumstances, the elders may also invite women to teach or preach within the gathered congregation. When this occurs, it is done under the spiritual oversight and authority of the elders. The elders remain responsible for the doctrinal direction of the church and for ensuring that the teaching ministry of the congregation remains faithful to Scripture. In this way, the church maintains the biblical pattern in which elders exercise governing authority while other members of the body use their gifts to serve and edify the church.
Within this leadership structure, the elders and deacons serve complementary roles that contribute to the health of the congregation. The elders are entrusted with guarding the truth of the church through teaching and spiritual oversight, while the deacons help protect the unity of the church. Together these roles help ensure that the church remains faithful to the gospel while also meeting the practical needs of the body.
This structure reflects our desire to hold together two biblical truths. On the one hand, Scripture teaches that men and women are equal in dignity, value, and worth before God. On the other hand, Scripture also establishes a pattern of leadership and responsibility within the church. By honoring both of these truths, Elmont Church seeks to create an environment in which all members of the body can faithfully use their gifts to serve Christ and build up His church.
In Love and Peace,
The Elders of Elmont Church