By David Schrock
When Paul speaks in Titus 2:1 about sound doctrine, he immediately turns to relationships. Rather than expatiating a systematic theology, Paul says that theology is worked out in the context of distinctly masculine and feminine roles, in youthful and elderly stages of life, and in varying spheres of leadership and influence (i.e. masters and slaves). Clearly theology that is genuine is incarnated in the daily life of Christians. In regards to husband and wife relations, Christopher Ash in his book Marriage: Sex in the Service of God picks up this same idea– theologically-infused living– when he comments on another Pauline passage in 1 Corinthians 11. He writes:
Paul’s teaching here (1 Cor. 11:2-16) seems to be conditioned by women (perhaps reacting against the abuses of patriarchy) behaving as if they can ‘go it alone’ in their behaviour, whether by ceasing to be gladly feminine or by reluctance to cooperate in the marriage partnership. By their contentious and disorderly behaviour they bring disrepute on the gospel. In the absence of proper order (which includes Christian subordination of the wife to the husband, and headship as sacrificial serving authority) there will be rivalry rather than partnership between the sexes. Perhaps in Corinth the women needed reminding both of their interdependence with the men and that they were made ‘for the sake of’ man, as partners in a shared God-given task. Disorder (and in particular a wrong attitude of subordination) leads to rivalry in which the weakest go to the wall; the task will be neglected. Proper order will promote sexual relations in the service of God (302).
Ash does not only address women but men as well. Writing later in his book, he furthers his argument of gender-specific gospel living by saying:
The love of husband for wife is to be modeled on the cross. It is to be self-sacrificial love and not the self-serving enjoyment of some misguided privilege. Christian headship in marriage is marriage in the shape of cross; most contemporary debate misses this central point. For Christ to be head of the church was not a cheap or comfortable calling; it involved crucifixion (322).
The purpose of marriage then, says Ash, is that “the husband takes upon himself the goal of being such a husband whose love will lead his wife into growth in personal and spiritual maturity (for there is not dichotomy between these two), so that his greatest aim in marriage is not his self-fulfillment but the blossoming of his wife. ‘Husbands should be utterly committed to the total well-being, especially the spiritual welfare, of their wives’ (Peter O’Brien 1999:422-424). This might sound a little self-righteous, as if he from his Olympian spiritual height can raise up his wife to his level; it is in fact deeply humbling. No husband can take responsibility seriously without himself being deeply conscious of his own need for cleansing, holiness and growth in grace” (324).
“Both headship (expressed in sacrifice) and submissiveness (to unjust authority) are expressions of the way of the cross” (327).
In these bold and counter-cultural statements, Christopher Ash is saying something twenty-first century Christians need to hear. Both expressions of headship and submissiveness adorn the gospel of God and manifest, in part, the inner workings of the Trinity. In fleshing out male and female roles, husbands and wives, become more like the men and women God created them to be. In other words, they more accurately display the gospel of Jesus Christ when they bear the fruits of biblical masculinity and femininity in the roles of head and helpmate. Just as Jesus came as the perfect second Adam, so too married men and women, when they gladly take on their biblical roles, dignify humanity and call men and women living outside of God’s moral order to return to the truth.
Realistically, the world’s response may not be commendation and praise, but rejection of the gospel light reflected in these godly marriages. Nevertheless, when the world encounters a gracious patriarch willing to lay down his life for the care and protection of his family and gentle feminine companion unwilling to usurp his authority or combat his leadership, the world encounters something different, perhaps even transcendent. When the world encounters a 1 Corinthians 11 woman or an Ephesians 5 man, it encounters a picture of Christ and the church! This is a powerful testimony and one the world may hate, but cannot deny. True beauty leaves a lasting, even an eternal, impression.
May we who claim the name of Christ all grow in grace and godliness, not as androgynous saints, but as brothers and sisters manifesting distinctly masculine and feminine godliness in the marriages God has given to us.
(David Schrock serves as pastor of Calvary Baptist Church in Seymour, Ind. and is a Ph.D. candidate at The Southern Baptist Theological Seminary.)
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