Introduction: The Heartfelt Claim That Reshapes the Church
In countless church meetings and seminary interviews, a familiar phrase echoes: “I feel called.” It carries sincerity, passion, and an undeniable sense of divine urgency. Who among us would dare question a personal encounter with God? Yet, beneath this heartfelt conviction lies a subtle shift—one that elevates subjective experience above the objective authority of Scripture. This is not merely a matter of individual guidance; it is a hermeneutical pivot that redefines how we interpret God’s Word for the life of the Church. When “I feel called” becomes the final arbiter, the text of Scripture is quietly demoted from sovereign ruler to supportive advisor. The consequences ripple far beyond one person’s ministry path, affecting the unity, maturity, and witness of Christ’s Body.To understand this shift, we must trace it historically, working backward from our present moment to its roots. Along the way, we will examine pragmatic pressures, cultural influences, and theological missteps—all while holding fast to the complete and authoritative Gospel (Jude 3).
The Pragmatic Crunch: “We Don’t Have Enough Men”
Begin with the excuse heard in elder boards and pastoral search committees: “We simply don’t have enough qualified men.” Church growth outpaces male leadership development; rural congregations shrink; urban ministries demand bilingual or specialized skills. The solution? Expand the pool. If the Bible’s qualifications (1 Timothy 3:1–7; Titus 1:5–9) seem too restrictive in a shortage, why not interpret them flexibly?This reasoning feels compassionate and practical. Yet Scripture offers no contingency clause: “If male elders are scarce, appoint women to the role.” God, who provided manna in the wilderness and raised up judges in Israel’s darkest hours, promises to equip His Church (Ephesians 4:11–13). The absence of a “shortage exception” is deliberate. Pragmatism that overrides divine order echoes Israel’s demand for a king “like the nations” (1 Samuel 8)—a choice God permitted but judged. Trusting human solutions over heavenly provision dishonors the One who builds His Church (Matthew 16:18).
Working Backward: The Cultural Captivity of the Late 20th Century
By the 1980s and 1990s, pragmatic shortages were amplified by cultural tides. Second-wave feminism (1960s–1970s) had reshaped society’s view of authority, portraying hierarchy as oppression rather than stewardship. Evangelical parachurch organizations and seminaries—often funded by foundations prioritizing “inclusivity”—began promoting egalitarian readings. Books like All We’re Meant to Be (1974) and the founding of Christians for Biblical Equality (1987) reframed Galatians 3:28 (“neither male nor female”) as a mandate for identical roles, wrenching it from its context of equal standing in justification.Mainline denominations had already crossed the threshold: the Presbyterian Church (U.S.A.) in 1956, the United Methodist Church in 1956, and the Evangelical Lutheran Church in America in 1970 ordained women to elder and pastoral office. Evangelicals, initially resistant, faced scandals and declining male volunteerism in the 2000s–2020s. Even conservative bodies like the Southern Baptist Convention debated “soft complementarian” compromises by 2023. The mantra? “If it works for mission, it must be God’s will.”
The Hermeneutical Drift: Trajectory Over Text (Early 20th Century Roots)
Push further back to the early 1900s. The Fundamentalist-Modernist controversy split Protestantism, but liberal wings embraced “higher criticism.” Paul’s instructions on church order (1 Timothy 2:12–14; 1 Corinthians 11:3) were dismissed as first-century cultural artifacts, not timeless creational norms. A new method emerged: trajectory hermeneutics. Proponents argued, “Paul restricted women in his day, but his trajectory points toward full equality; we complete the arc.” This treats Scripture as an evolving conversation rather than the final, sufficient Word (2 Timothy 3:16–17).Experience became the lens: “I feel called” echoed the Romantic individualism of the Enlightenment, now baptized into evangelical piety. Gifts were recast as personal rights, not stewardships under divine appointment.
The Creation Anchor: Why the Order Matters Theologically
Step behind the historical drift to the biblical foundation. The apostolic Gospel is complete—sealed at the cross (“It is finished,” John 19:30) and progressively unfolded in the New Testament canon. Yet ecclesiology is not optional; it images the Gospel. Male headship in elder rule reflects Christ the Bridegroom and the Church the Bride (Ephesians 5:22–33). Grounded in pre-Fall creation (Genesis 2:18–24; 1 Timothy 2:13–14), this order is not cultural but covenantal. To alter it is iconoclastic—erasing the visible sign of redemption in church government.A Call to Return: Text Over Feeling, Order Over Pragmatism
The Church matures not by cultural accommodation but by humble submission to appointed teachers who proclaim the whole counsel (Acts 20:27). Let “I feel called” be tested against “It is written.” God will provide the men He requires; our role is fidelity, not innovation.May we pray for revival in biblical conviction, trusting the Spirit who inspired the text to reform His Church—gently, firmly, and without compromise.
