Duncan, J. Ligon, and Susan Hunt. Women’s Ministry in the Local Church. Crossway, 2006.
There was a season when complementarianism was a replacement term for patriarchy. Somewhere in the 2010s, this shifted so that complementarianism could be invoked by many who were not actually complementarian of the old sort. Susan Hunt is old school. This is evident throughout her writing. Meanwhile, although Duncan’s name is on a book that uses patriarchy in a positive and biblical sense, he would now resist any use of the term patriarchy. From the outset, this is the book’s biggest problem: it predates the divide among complementarians. Though it was meant to be cohesive, time has shown that two different authors wrote it and that their work has followed two different trajectories. For this reason, the book is useful for those seeking insight but falls short of being a necessary staple in the church library.
The book’s greatest strength is Susan Hunt’s writing. She is strong in her conviction and clear in her vision. If the reader is not in a Presbyterian context, some parts may be confusing. Nevertheless, her points still easily transfer to churches with a more congregational form of church government. The greatest strength of her vision is that it outlines how women can disciple women for ministry under the leadership of the church’s Elders. This differs from women’s ministry approaches that see women’s ministry as a sub-church within the church. A weakness is that she pushes for women’s ministry in a way that implies the ordinary means of grace are insufficient to meet women’s needs in the church. Her greatest weakness is her general interpretation of the biblical texts she uses. That said, her sections will remain as useful reference material. Even with these weaknesses, after reading her sections, the reader is left with an overall positive sense of Hunt’s work.
Ligon Duncan anchors this book, but not in a good way. He slows the boat instead of helping it move along. At best, his writing is dreamy and without a clear bite. At worst, he muddles the book’s purpose. He provides a theological outline and purpose for women’s ministry, but both are weak. What he failed to say precisely here becomes evident in the years since 2006, when he has softened his complementarianism.
This book is worth reading if you are a pastor or woman attempting to reform women’s ministry. However, one crucial point remains: men’s, women’s, children’s, and any other ministry begins in the pulpit. It is a false assumption that just because there is no women’s event on the calendar, there is no ministering to women.
Notable quotes:
“Sisters in Christ, I challenge you to regularly encourage your ministers and elders to be faithful to Scripture, especially in the areas that they are most afraid to touch. Frankly, one of those areas is male/female role relationship in the home and the church. Some good and godly ministers and elders are somewhat intimidated about declaring the truth of God in these areas precisely because they respect their sister in Christ. They fear that they will appear to look down on women or to think of themselves as superior or have fallen into some traditional chauvinism. Women have the opportunity to encourage them by repeatedly saying, ‘We expect you to teach us the full teachings of God’s word, even when it is uncomfortable for us and even when it is not politically correct. We want to hear all that God has to say’” (48).
“A woman’s ministry should be a quiet-spirited ministry that causes no disturbance to the male leadership. For it to be so, the leaders of a women’s ministry should have teachable, humble spirits that are ready to listen and learn” (72).
“Submission in marriage and submission in the church cannot be separated. If a woman does not submit in her marriage, she will bring that rebellious attitude into the church” (75).
“Regardless of whether a woman ever births a child, her capacity to give birth reflects her life-giving mission. Every redeemed woman is called to have a life-giving ministry in God’s covenant family” (75-76).
“Mature women should teach younger women that they have no reason to be threatened by male headship. When women fall into the trap of thinking that equality means sameness, the church is robbed of the helping, life-giving ministry God fashioned and redeemed [women] to fulfill. Submission does not restrain women. Submission frees [women] to accomplish [their] kingdom purpose” (78).
“Domestic duties are not a hindrance to sanctification; they are essentials of the common life. The family is the context in which to develop godly character that will qualify women for service beyond heart and home” (106)
“Nurturing community life together in a congregation is much like developing family life in the home. We must spend time together” (109).
“The Titus mandate was given to the pastor of the church. Paul instructed Titus to equip older women in the congregation for the ministry of training younger women” (161). Appendix 2 (see also p.61)
