“Ding Dong–Dinners Ready!”
When Ted Lasso walks into a London football club as an American football coach, the room goes silent. He doesn’t speak the language of their game, doesn’t know the rules, and certainly doesn’t fit the mold. Yet what disarms everyone isn’t his expertise, it’s his curiosity. “Be curious, not judgmental,” he says, quoting Walt Whitman, turning skepticism into a chance for mutual discovery. While reading Anna R. Morgan’s Growing Women in Ministry,[1] I felt a bit like this.
One could also imagine it like walking into someone else’s home and hearing, “Ding dong — dinner’s ready.” You didn’t cook it, you’re not sure you’ll like it, but you take a seat to see what’s been served. Curiosity, not judgment, is what allows you to taste carefully, discern what’s nourishing, and leave what isn’t. Morgan writes from an egalitarian perspective that differs from my own convictions. Still, I opened her book not to engage in debate, but rather to discern what truths and insights might emerge from a conversation across theological lines. In this article, I will clarify my approach to Morgan’s work, briefly explore her contributions, lingering questions, and considerations for my own research.
My Approach
I approached Morgan’s book fully aware that her theology of women in leadership diverges from my understanding of Scripture. Her egalitarian assumptions are evident early on, particularly in her brief mention of Galatians 3:28 as the foundation for gender parity in ministry. From a complementarian perspective, this verse concerns equality in salvation, not the erasure of God-ordained distinctions in role or function. Yet rather than reading her work as a challenge to defend, I approached it as an opportunity to learn.
Wisdom, after all, often requires us to listen across differences, test everything, hold fast to what is good, and let Scripture remain the measure of truth. While Morgan’s theological foundation lacks the depth of biblical hermeneutics I would hope to see in a work on ministry leadership from someone aiming to raise up biblically grounded leaders[2], her observations about how women grow deserve careful reflection.
What Morgan Contributes: Seven Aspects of Leadership Formation
Morgan identifies seven interrelated processes that shape the development of women in ministry: spiritual calling, giftedness, emotional intelligence, home life, ministry context, relationships, and communication.[3] Together they form a holistic picture of leadership as something grown rather than granted, an organic process involving the whole person and the surrounding environment.
Several of these aspects resonate deeply within a complementarian framework. Her emphasis on spiritual calling and giftedness reminds church leaders to help women discern where their gifts can flourish under biblical authority.
At the same time, Morgan’s framing of calling—particularly as something one feels[4]—raises important concerns. The language of “feeling called” can be both muddy and misleading in ministry. To say “I feel called” often implies a sense of personal qualification for eldership or an expectation that a church will one day affirm and compensate such ministry. Scripture, however, presents calling and qualification not as private intuition but as a discerned reality within the community of faith. Paul’s words in 1 Timothy 3:1 (“If anyone aspires to the office of overseer…”) provide a more grounded framework. Aspiration may begin in the heart, but recognition and appointment rest with God and the local church. In that light, calling should be spoken of less as a feeling to validate oneself and more as a desire tested by character, gifting, and community affirmation.
Her attention to emotional intelligence[5] and relational networks[6] underscores the importance of character, empathy, and discipleship—all essential qualities of godly leadership regardless of gender. Likewise, her focus on home life and ministry context acknowledges that leadership formation doesn’t happen in a vacuum; it’s shaped by family, community, and congregational culture.[7]
In that sense, Morgan’s framework challenges churches to examine whether the environments we create truly cultivate the gifts God has entrusted to all His people. Is our leadership development primarily programmatic, or is it relational and formational? Are women encouraged toward theological depth, spiritual maturity, and meaningful ministry partnership? These are the kinds of questions her work invites, questions worth asking even when we land in different places theologically.
Lingering Questions
Engaging Morgan’s work through a biblical lens raises essential questions for complementarian leaders committed to both truth and flourishing.
- How can churches create conditions in which women thrive spiritually and vocationally without confusing distinct roles in the church?
- Are there cultural barriers — rather than biblical ones — that unintentionally limit women’s opportunities for meaningful service and influence?
- What would it look like to apply Morgan’s insights on mentoring, communication, and emotional health in ways that reinforce, rather than blur, the beauty of God’s design for men and women?
These are questions concerned with stewardship, and faithful leadership means ensuring that the distinctions we affirm do not become excuses for underdeveloping half of the body of Christ. Morgan’s emphasis on relational support, emotional health, and lifelong formation pushes us to think more intentionally about how we cultivate leaders — not simply whom.
Contributions to My Ongoing Research and Ministry Practice
Morgan’s work also intersects with my broader research on leadership formation and human flourishing. Her insistence that leadership development is lifelong rather than positional aligns with my conviction that spiritual maturity and relational strength precede effective leadership. Her focus on environment and community challenges the myth of rugged individualism that so often distorts ministry identity.
Even where I part ways with her theology, her sociological insights expand my understanding of how leaders, both female and male, are formed through the interplay of calling, context, and community. Her framework may not be a theological model I would adopt, but it provides a diagnostic lens for evaluating whether our churches are truly cultivating the right conditions for growth. That makes the book less a doctrinal guide and more a formational resource. I appreciate the way it has invited me to think about how God shapes His people through relational and contextual influence.
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[1] Anna R. Morgan, Growing Women in Ministry: Seven Aspects of Leadership Development, (Grand Rapids, MI: Baker Academic, 2024).
[2] Anna R. Morgan, Home Page, Anna R. Morgan, accessed October 29, 2025, https://annarmorgan.com/.
[3] Anna Morgan, Growing Women in Ministry, 31-40.
[4] Ibid., 41-44.
[5] Ibid., 71.
[6] Ibid., 117.
[7] Ibid., 96-97, 111.
About the Author
Chad Warren
A husband, father, pastor, teacher, and student seeking to help others flourish.14 responses to ““Ding Dong–Dinners Ready!””
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Hi Chad, I enjoyed reading your post.
How can churches balance the discernment of spiritual calling within community with the personal conviction individuals may feel, especially in contexts where theological frameworks differ?
Shela, thank you for the question. I’ve seen the pain that comes when personal conviction isn’t balanced with community discernment. One sister felt deeply called to ministry but resisted affirming that call within the life of our church. Sadly, not long after she left the ministry, mainly due to immaturity and a lack of accountability. It reminded me that calling thrives in humility and relationship. Churches can help by teaching a theology of calling that roots conviction in Scripture, by creating relational pathways for discernment with pastors and mentors, and by developing opportunities to test gifts before formal commitment. When humility guides the process, discovery happens in community, and calling becomes both steadier and stronger.
Rev. Dr. Warren,
I really appreciated the mindset you brought to this book. Coming from more traditional church settings, I’ve carried a lot of personal hurt as a single woman in leadership, which made reading this book both challenging and meaningful for me.
Like you, I found that her theological foundation lacked the depth of biblical hermeneutics I was hoping for. Your thoughts on calling especially stood out to me. When I sensed a call to go overseas, I had to move forward largely on my own because my local church 1) had no precedent for sending someone overseas, and 2) didn’t really know how to affirm people in their spiritual gifts. It was an isolating experience at times.
I really appreciated your lingering questions—they were thoughtful and opened space for reflection on how the Church might do a better job of affirming and building up more leaders. What does building up leaders look like in your local church body?
Chad and Elysse,
I really appreciated the way you approached this book, with an open mind to learn and grow. It is always healthy for us to read things we don’t align fully with but can still learn from.
You both mention that you were disappointed that she didn’t dive into the theological depths of her position but I actually found that a bit refreshing and new. There are plenty of other good books out there that argue between the two camps but she seems to have essentially said, “I am not trying to argue this position, I am simply affirming it, while I am arguing for the development of leaders within it.” She highlights the need to develop female leaders in some specific ways. That is just my two-cents…
Adam, I can see how her focus on leadership development, rather than defending a position, was helpful for some. I still would’ve appreciated a bit more theological depth for clarity, but I share your gratitude for her practical emphasis. It’s good to see agreement on the importance of developing faithful women leaders.
Hey Adam,
Thanks for this insight. I appreciated how you described Morgan’s approach—as affirming a position rather than defending one. What books or authors would you recommend that explore a deeper theological foundation of egalitarian theology?
Elysse, Thank you for sharing your experience. I can only imagine how difficult it must have been to step out in obedience without the support of a sending community. Your perseverance in following God’s call, even in isolation, reflects deep faith. In our church, we’re learning that building up leaders means walking slowly with people. Helping them identify gifts, testing those gifts through real opportunities, and surrounding them with encouragement and accountability. It’s a process shaped by prayer, humility, and relationship, not just programs.
Chad, I appreciate you approaching this book with curiosity. That shows excellent leadership qualities. What would be your advice to women in your church or similar contexts who are feeling the cultural suppression of complementarianism which is affecting them using their spiritual gifts? What is their role in being change agents?
Kari, thanks for that thoughtful question. I’d encourage women in those situations to stay rooted in Scripture and community, using their gifts with humility and courage. Real change often comes through faithfulness, showing what godly leadership looks like rather than demanding it. When women serve with grace and excellence, they often open hearts and create space for others to see the beauty of God’s design more clearly. There is a great book I have given to sisters struggling in the situations you describe: “How to Lead When You’re Not in Charge: Leveraging Influence When You Lack Authority” by Clay Scroggins.
I appreciate how you approached the book and your blog, Chad. You are recognizing value without full agreement, and that’s good ground for meaningful dialogue. You’ve done that well.
What practices have you seen help complementarian churches cultivate leadership that transcends male/female stereotypes?
Graham, thank you for your encouragement. Several of the earlier questions touched on this same theme, and I think they all point to one core idea: humility within community. In our experience, complementarian churches grow best when they teach a theology of calling that invites both men and women to serve, create relational pathways for discernment with mentors, and provide opportunities to test gifts before formal roles. Those practices help people grow beyond stereotypes and focus on faithful, Spirit-shaped leadership.
Hi Chad, I really appreciated your discussion on calling as being discerned within the community of believers, rather than “I feel”. I have seen a number of women and men tripped up by, “I feel”. What are the structures to help people discern their call in your tribe?
Julie, Thanks for that thoughtful question. We’ve worked hard to make sure discernment happens in relationships, not isolation. In our church, that usually means walking through a process of mentoring and testing. People who sense a call meet with pastors or ministry leaders for prayer, conversation, and opportunities to serve in ways that reveal gifting and character. Over time, we look for affirmation from both the individual and the community. It’s less about “I feel” and more about “we’ve seen.” That shared discernment brings both clarity and joy to the process of calling.
Hi Chad, I appreciate the distinction between a personal “calling” and affirmation from the local church. In the missions context, it’s not uncommon to have someone’s personal “calling” different from what a local church, mobilization org, or sending org may affirm. In some more extreme cases, I’ve seen people enter missions against the recommendation of these groups and use their “calling” as an excuse to reject the authorities that God has put over them.
At the same time, it seems that there are some cases where someone’s calling wasn’t affirmed by a sending organization, or even a local church, but it appears, in hindsight, that they did indeed have a calling. I’m thinking of people like William Carey or Hudson Taylor. Carey’s church leaders responded to his “calling” with, “Young man, sit down; when God pleases to convert the heathen, He’ll do it without your help.”
Was it wrong for Carey to push the limitations of his church? How would you advise women who feel a calling to ministry that their church does not support it?