Thank you for your questions! We will do our best to get through as many of these as possible on Thursday morning.

Steve Erickson, Great Plains

Can you define and defend biblically the position/office of senior/lead pastor?

Brooke Palmer, Eastern

Could you clarify where you see in Genesis 1 that men and women were given complementary roles? 

Could you speak to your view on the tie between homosexuality and the need for male headship in marriage and the church?  It seemed that if you may have been suggesting a connection between the two. 

What role do you feel context of the culture at the time of the writing of the scriptures in totality in terms of Paul, who also seemed to value leaders like Phoebe and Priscilla.?

Are you suggesting that the patriarchal culture had no effect on the recording of women preaching or on the ability for women to be listened to in that culture? 

Could you clarify your position on Egalitarians in our denomination. Do you believe they are revisionists. 

Do you believe it is possible, in terms of your discussion on Paul's writing to Timothy, that Paul was speaking culturally to the first century in totality? That he was influenced by the time period and Jewish culture in which he lived as he wrote? 

Would you clarify what you think in terms of culture effecting our position paper. You spoke to culture not being an influence on Paul's writing and that the global culture of male headship currently as being support for your view. 

Would you speak to the thought on the curse being a corrupter and not a creator more. It seems that it is possible that the curse corrupted the original mutual partnership God intended. 

Where do we see the title of lead pastor in the scriptures? One argument given said that we have no examples of women being a lead pastor in the scriptures. 

Jacob LaBounty, North Central Region

Given our approved article of faith and practice stating that 'God has appointed the husband head of the wife', and the egalitarian paper's view that such restrictions were for a specific time and place and that women should be fully included in all aspects of ministry, how do we propose to reconcile these seemingly divergent theological positions within our denominational framework? Furthermore, recognizing that we presently allow women to be senior pastors, and given the historical precedent of women serving 'wherever needs existed' even when men replaced them, can we not continue to strive towards a middle ground by defining 'need' as directed by our regional directors or national office, rather than falling into the trap of a false dilemma that demands an 'either/or' choice between these perspectives?

As I understand it, we are currently required to affirm the beliefs of the Missionary Church each year in order to maintain our credentials. As stated, we have an existing doctrinal document—this discussion is not happening in a vacuum. If that is the case, how can individuals who hold views that differ from the official positions of the Missionary Church continue to be credentialed?

Tim Johnson, Central Region

I believe that the panel members did an excellent job in articulating the positions with appropriate hospitality to those with a different perspective.

My question is, how will we as a denomination steward this ongoing tension in ways that renew our commitment to unity?

Phil Whetstone, Michigan Region

In 1 Cor 14:34, Paul indicates that women must remain silent and in submission…“ as the law says.”

To What law is Paul referring? The OT Law? The Roman Law? The local law in Corinth?   Natural law? Since Paul often refutes the necessity of following the law specifically for Gentiles, it seems as if he is referring to either local or Roman Law, or perhaps even natural law .

If Paul is not referring to OT law, then doesn’t that indicate he is being impacted by culture?

Claudia Moran, Building Bridges Region

If my husband does not feel the call for expansion, how to plant new churches, can I as his wife take God's challenge to do so?

Ken Sistrunk, Central Region

How many of our Egalitarian brothers and sisters also disagree with our position on LGBT+ issues? My concern in this issue is that if we move our anchor from where it is now how many of our fundamental churches will leave our fellowship and that we will eventually change our position on the LGBT+ issues. I guess that this is a slippery slop concern.

Stephen Webster, Central Region

Does the strength of both positions (biblically, existentially and historically) influence the members of the panel to maintain our as-written (and practiced) position on women in ministry?

Ken Chupp, North Central Region

How does the egalitarian position respond to the fact elders (bishop, overseer) in the New Testament are always men, and every list mentions men and husbands?

Sheryl Douras, Central Region

If a person has been called intro any ministry and that calling has been affirmed by the church leadership and the church leadership seems that person has the gifting to meet the needs of the church,  wouldn't that same individual, In humility, be under the authority of church leadership?  Whether a man or woman,  we are in submission to that leadership. As long as a woman (or man) lives an example of biblical submission in the home as well as to the church body,  hasn't the scriptural mandate has been fulfilled? How does a woman teaching publicly equate to her being in authority over men? Isn't it more about the humble attitude of whom we are in submission to?

Barb Bellefeuille, North Central Region

If verse 12 of I Timothy 2  (women should not teach men or have authority over them) is not to be interpreted as cultural (or “not particular but universal”) why then, three verses earlier in the same chapter, do we interpret verse 9 in which women are instructed not to wear gold, pearls, or expensive clothes as particular to that culture?  It seems hermeneutically problematic.

A follow up to l Tim 2:12: If that is a leading verse to justify that women should not be lead pastors, ​wouldn't disallowing females in ANY form of pastoral/teaching role except for children also be required to consistently uphold that interpretation?

Dave Hackney, North Central Region

Today we heard that we currently have twenty plus women who are serving in the role of Senior/Lead Pastor. My concern is for the long term. With us not resuming conference dialog for two years, it seems likely this number would increase.

What is the plan for the next two years in allowing placement of women in Senior/Lead Pastor roles?  

Jennifer Littleford, Central Region

It seems that the discussion is about pastoral leadership, yet the complementarian side only talked about elders. Are there people in the NT that are called pastors (men or women)? If not, it seems that two terms are being combined and addressed as one when they are not the same.

If culture is not part of interpreting the Scripture, why does it feel like it is used in deciding who can preach and where, for example women missionaries or women of color being allowed to lead?

Marcos A. Crespo Sr., Eastern Region

Given that some regions have already affirmed women in pastoral leadership by issuing pastoral licenses to female candidates, how does the national office recommend regions proceed with incoming applications from women while the denomination continues to discern its broader direction on this matter? Should regions maintain their current licensing practices, or would it be advisable to pause new applications until greater clarity is reached at the denominational level? 

Matthew Foster, North Central Region

First, is the Missionary Church definition of the role of Lead Pastor the same role that is being argued was biblically reserved for men, or is it a man-made construct to fit our current definition of the church?

Second, could preventing women from holding the title of Lead Pastor be a man-made construct that inhibits the movement of the Holy Spirit?

Craig Hislope, Central Region

The preamble to the white papers mentions that women being considered as Regional Directors, VP of the denom., or Pres. of the denom. would not be supported, but if the Egalitarian position held sway, why not? And if not, does that not indicate there are still distinctions seen to be valid between male and female roles in the church? Further, to appeal to women throughout the Bible serving in many roles and these instances trumping Paul's actual teaching fails to distinguish between narrative and teaching portions of Scripture, and further implies Paul wasn't aware of these females in faith history. Finally, how Gal. 3:28 can be used to overturn headship and submission also needs explained, as it would render Paul to be contradictory in his writings.

Steven Showers, Central Region

Question #1: Did the women, as referenced in our history dating back to 1884, serve in a role that is equivalent to our modern day solo or lead pastor role?

Question #2: In Acts chapter fifteen the early church faced a critical inflection point regarding the inclusion of Gentiles. A council made up of Apostles and Elders met with Paul and Barnabas to discuss if Gentiles would be required to follow the Mosaic Law and be circumcised to be counted among the saved followers of Jesus. 

Two key elements appear to be relevant to our present matter regarding women as lead or solo pastors. First, the Apostle Peter states that the Gentiles had been given the gift of the Holy Spirit “just as he did to us (Acts 15:8).” Peter had witnessed this for himself at the home of Cornelius as recorded in Acts chapter ten. Second, Paul and Barnabas shared stories of miracles that God had performed through them among the Gentiles (Acts 15:12). 

The demonstration of God’s manifest presence in the Gentiles and evidence of God at work among them became the tie breaker. The fruitfulness among the Gentiles served as proof that adherence to Mosaic Law and circumcision was not a pre-requisite. 

With Acts 15 as context for this question: Is there evidence of God’s presence, empowerment and His works among the women in our Missionary Church history who served in solo or lead pastor equivalent roles?

If there is fruitfulness that transcends the work of one woman, a single group of ministering women, or a singular period in time let that be the tiebreaker. 

If this be the case may a James (Acts 15:13-21) rise from among us to propose a solution that balances the inclusion of women as lead or solo pastors with maintaining the unity of our beloved Missionary Church. 

Ronald Ecklebarger, East Central Region

Both sides of the question addressed 1 Timothy chapter 2. Neither side, however, addressed 1 Timothy chapter 2 verse 15. If that chapter is such a pivotal scripture, should not verse 15 be addressed as well? It seems as if Paul is making that verse a part of his argument as well.

Andrea Reimer, North Central Region

In the United States there are over 117.6 million adults who are divorced, widowed or have never married (as reported by the United States Census Bureau in 2023) which is an increase from 38 million single adults in 1970. The majority of those single adults are women (about 100 unmarried women to every 80 unmarried men). The average Christian college campus has more women than men (the joke is there are three women for each man). So, the odds are not in favor of all Christian women getting married and having a male to lead the home. In this American cultural reality, how do we instruct single women? Under a complementarian view, are single women not in line with Scripture because they are not under male headship in the home? Are they never given an opportunity to ask questions of faith because they have no husband at home to answer their questions (1 Corinthians 14:34-35)? 

Dr. Bruce Moyer, North Central Region

Since the church agreed to what it considered to be a biblically and theologically correct position in 1989, what new biblical or theological truth has come to light in the past 36 years that would call for a change to that position?

Perhaps a more important question, as was alluded to by someone earlier, is how are we going to define "need" for the exceptions allowed? And, how accountable are we going to be to our commitment to serve and practice according to the official positions of the church?

Jennifer Deal, East Central Region

1. Why does Paul conclude his argument with I Timothy 2:15?

2. How important is the unorthodox translation of Genesis 3:16, first proposed by Susan Foh in the 1970’s and found in the ESV, NLT, and NET, to the complementarian viewpoint? What do our church fathers have to say about this verse? How did they read it?

3. Is it possible that the sign of authority on a woman’s head that Paul refers to in I Corinthians 11 is actually an allusion to the prophet’s hairy garment/mantle that was a sign that the prophet had authority to speak on behalf of God? (Zechariah 13:4; I Kings 19; 2 Kings 1:8; Matthew 3:4)

Tim Veenstra, North Central Region

1. According to the complementarian perspective, what is understood about Eve’s actions and role in the Garden before the Fall? In what ways is her role seen as distinct from Adam’s within that framework?

2. In the complementarian view, how is the distinction made between cultural and timeless practices, such as men praying without head coverings and women wearing jewelry at the conference? How is interpretive consistency maintained across these topics?

3. From a complementarian standpoint, how might the presence of over 20 women serving in lead pastor roles within the denomination be approached in practice? What kinds of responses or pathways would be considered?

4. In the discussion, there were references to broader cultural issues such as abortion, LGBTQ+ topics, and even figures like Taylor Swift. To what extent are concerns about a “slippery slope” influencing the complementarian position? How do these concerns relate to the main theological arguments?

5. How would the Egalitarian position explain why Jesus elected all twelve original apostles as men?

6. Deborah was positioned by God as the lead over all of Israel. She was military leader, held Court, and was a prophet. God could have chosen a male or raised up a male to have that position at that time, but he chose a woman. How does this example alone not unwind the case against women leading God's people?