Evangelical Feminism and Biblical Truth: An Analysis of More Than 100 Disputed Questions

Preface to the Crossway Reprint Edition
Preface
How to Use This Book
Abbreviations
Chapter One: A Biblical Vision of Manhood and Womanhood as Created by God
....1.1:   Equality: Men and women are equal in value and dignity.
....1.2:   Differences: Men and women have different roles in marriage as part of the created order.
....1.3:   The Trinity: The equality and differences between men and women reflect the equality and differences in the Trinity.
....1.4:   Goodness: The equality and differences between men and women are very good.
....1.5:   Obedience: This is a matter of obedience to the Bible.
....1.6:   Implications for all of life: This controversy is much bigger than we realize, because it touches all of life.
Chapter Two: A Biblical Vision of Manhood and Womanhood in the Church
....2.1:   Equality in value and dignity
....2.2:   Biblical passages that restrict some governing and teaching roles in the church to men
....2.3:   The relationship between the family and the church
....2.4:   The example of the apostles
....2.5:   The history of male teaching and leadership throughout the whole Bible
....2.6:   The history of the church
....2.7:   But what should women do in the church?
Chapter Three: Evangelical Feminist Claims from Genesis 1–3
....3.1:   Created equal: In Genesis 1, Adam and Eve were created equal; therefore, there could be no difference in role or authority between them.
....3.2:   Authority denies equality: If there was male authority before the Fall, then the male would be superior to the female and they could not be equal.
....3.3:   Both told to rule: Adam and Eve were both told to rule over the Creation. Therefore there was no difference in role or authority between them.
....3.4:   Male headship a result of the Fall: In Genesis 1–3, male headship did not come about until after the Fall and is therefore a product of sin.
....3.5:   Patriarchal language: The Hebrew language of the Old Testament was “an expression of patriarchal culture.”
....3.6:   Androgynous Adam: Adam was not male until Eve was created, but was rather just “a sexually undifferentiated human.”
....3.7:   Genesis 1–2 not historically accurate: The elements of male leadership or patriarchy seen in Genesis 1–2 do not actually portray the facts of the original Creation, but are a literary device that the author inserted into the Genesis story.
....3.8:   Helper implies equality: The word helper, which is applied to Eve, implies that Eve is equal in status or even superior to Adam.
....3.9:   Suitable implies superiority: The word suitable in the phrase “a helper suitable for him” (Genesis 2:18) implies that Eve is “in front of” or even superior to Adam.
....3.10:   Creation from Adam’s side: Eve’s creation from Adam’s side implies that they were equal, and there was no unique authority that Adam had over Eve.
....3.11:   Prior creation and animal rule: If prior creation gave authority to Adam, then the same logic would require that the animals rule over us, since they were created first.
....3.12:   Adam’s first creation insignificant: The fact that Adam was created before Eve implies nothing about male leadership in the home or the church.
....3.13:   Man leaves father and mother: The fact that a man leaves his father and mother shows there is no patriarchal system in view in Genesis 1–2.
....3.14:   The serpent’s strategy: The fact that the serpent approached Eve first rather than Adam implies that Adam did not have authority over Eve.
Chapter Four: Evangelical Feminist Claims from the Rest of the Old Testament
....4.1:   Deborah: Deborah’s leadership in Israel (Judges 4) shows that God can call women to leadership roles.
....4.2:   Women prophets: Old Testament examples of women prophets like Miriam, Deborah, and Huldah give precedents for women in leadership roles today.
....4.3:   Women as governmental leaders: Old Testament examples of women as leaders of the government over God’s people give precedents for women in all sorts of leadership roles today.
....4.4:   Women preachers: Psalm 68:11 and Isaiah 40:9 talk about women who were preachers, proclaiming God’s good news.
....4.5:   Miriam as leader: Miriam served as a leader over Israel.
....4.6:   Godly women: There are many godly women in the Old Testament who serve as examples of God’s blessing on the leadership of women.
....4.7:   Male leadership caused abuse: Old Testament examples of oppression and mistreatment of women were the result of male headship in the family (or patriarchy), and show male headship to be wrong.
....4.8:   Abraham obeyed Sarah: The Old Testament shows that Abraham obeyed Sarah several times.
....4.9:   Abigail: The story of Abigail (1 Samuel 25) shows God’s approval of a wife who assumed authority in her
....4.10:   The Proverbs 31 wife: The description of “a good wife” in Proverbs 31 overturns male leadership in the family.
Chapter Five: Evangelical Feminist Claims from the Gospels and Acts
....5.1:   Jesus’ treatment of women: Jesus undermined the patriarchal nature of first-century Judaism through His positive treatment of women.
....5.2:   Jesus and Mary: When Jesus praised Mary and corrected Martha (Luke 10:38–42), He overturned the expectations that a patriarchal culture placed on women.
....5.3:   First witnesses to resurrection: Women were the first witnesses to the resurrection (Matthew 28:1–10), showing their reliability and suitability as messengers of the Lord. Therefore they can surely be pastors.
....5.4:   Jesus’ humanity is important, not His maleness: Jesus’ humanness, not His maleness, allowed Him to represent all humanity, both men and women.
....5.5:   Servant leadership is important, not authoritative leadership: Jesus taught servant leadership, and this is inconsistent with a male leadership pattern of use of power over others.
....5.6:   Anticipate heaven: Since Jesus taught that gender issues will no longer matter in the next life (Matthew 22:30), we should do what we can even now to eradicate many male-female distinctions.
....5.7:   Cultural reasons for male apostles: The fact that Jesus appointed only men to be apostles was a mere concession to the culture of His time; it is not normative for us today.
....5.8:   No special authority for apostles: There was no special authority for the twelve apostles, nor was the original group of twelve very significant.
....5.9:   Gifts to all: Since the Holy Spirit is now poured out on all believers, both men and women (Acts 2:17–18), and since the Holy Spirit gives gifts to both men and women (1 Corinthians 12:7, 11; 1 Peter 4:10), there should be no restriction on the ministries available to both men and women.
....5.10:   Priscilla taught Apollos: Since Priscilla and Aquila both explained to Apollos “the way of God more accurately” (Acts 18:26), women can teach men in the church.
....5.11:   Priscilla is named first: Since Priscilla’s name is put before Aquila’s name, especially when they are in ministry situations, this indicates that she was the leader in their ministry team.
....5.12:   Tabitha as leader: Peter raised Tabitha from the dead because of her leadership role.
Chapter Six:   Evangelical Feminist Claims About Marriage from the New Testament Epistles
....6.1:   No longer male or female: Galatians 3:28—“There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus”—teaches that there is full gender equality in the kingdom of God.
....6.2:   Seed idea: Galatians 3:28 is a “seed idea” that would ultimately lead to the abolition of male headship once cultural changes made it possible to adopt a superior ethic to that of the New Testament.
....6.3:   New creation pattern: Galatians 3:28 is a “new creation” pattern that overthrows the “old creation” patterns of male leadership in the home and church.
....6.4:   Mutual submission: The New Testament writers urged the mutual submission of husbands and wives to one another (Ephesians 5:21). Therefore there is no unique leadership role for the husband.
....6.5:   Preliminary movement: The New Testament commands regarding male headship are only a “preliminary movement” to partially correct the culture at that time, and the New Testament ethic regarding male headship needs further improvement.
....6.6:   Head means “source” or “preeminent one”: In Ephesians 5:23, the word kephalē (head) does not mean “person in authority” but rather “source,” as in “source of a river” (or perhaps “preeminent one”).
....6.7:   1 Corinthians 7:3–5: In 1 Corinthians 7:3–5, Paul establishes an egalitarian model within marriage.
....6.8:   No offense to Roman leaders: Paul taught that wives should be subject to their husbands because he did not want to offend the patriarchal culture, and especially the Roman leaders, of that time.
....6.9:   Submission only for evangelism: The purpose for a wife’s submission to her husband at the time of the New Testament was evangelism, and since this purpose is no longer valid, wives need no longer be subject to their husbands.
....6.10:   Young and uneducated wives: Wives were to be subject to their husbands at the time of the New Testament because they were younger and less educated than their husbands, but this is not true today, so the command no longer applies.
....6.11:   No other options: The Bible adopted male leadership because there were no competing options in society at that time, but there are other options today, so male headship in the family is not required.
Chapter Seven:   Evangelical Feminist Claims About the Church from the New Testament Epistles
....7.1:   Phoebe as leader: Romans 16:2 says that Phoebe was a “leader” or “ruler” of many people, and even of Paul himself.
....7.2:   Junia: There was even a woman apostle, Junia (Romans 16:7). If a woman can be an apostle, she can hold any other church office as well.
....7.3:   Women could prophesy: Women could prophesy in the New Testament (1 Corinthians 11:5), and this implies that they could also teach God’s Word and be pastors or elders.
....7.4:   Nobody obeys 1 Corinthians 14:34: Complementarians can’t be consistent; 1 Corinthians 14:34 requires that women be silent in church, but everybody disobeys that command today, because women can sing, pray, read Scripture, and so forth. Similarly, other New Testament restrictions on women were for a particular circumstance, not for all time.
....7.5:   1 Corinthians 14:34–35 not part of Bible: 1 Corinthians 14:34–35 is a later scribal interpolation that does not belong in the Bible.
....7.6:   A quotation that Paul rejects: 1 Corinthians 14:34–35 are not Paul’s words, but are a quotation from the Corinthians that Paul rejects.
....7.7:   Disruptive Corinthian women: Women in the Corinthian church were being noisy and disruptive, and that is the reason 1 Corinthians 14:34–35 tells women to be silent.
....7.8:   Women as Paul’s coworkers: Women such as Euodia and Syntyche (Philippians 4:2–3) were Paul’s “coworkers” and therefore had significant leadership roles in the New Testament.
....7.9:   Women elders: Women elders are mentioned in Titus 2:3, which speaks of “older women.”
....7.10:   Hebrews 11:2: Women are included in the “elders” mentioned in Hebrews 11:2. Therefore there were women elders.
....7.11:   Author of Hebrews: It is very possible that a woman was the author of the book of Hebrews.
....7.12:   Elect lady in 2 John: The “elect lady” in 2 John 1 is a woman in authority over a congregation.
....7.13:   “The widows” were women elders: The “widows” that Paul discusses in 1 Timothy 5:3–16 were actually female elders.
....7.14:   Women homeowners as overseers: Women functioned as overseers of the churches that met in their homes.
....7.15:   Women deacons: Women such as Phoebe (Romans 16:1) were deacons in the early church, and this shows that all leadership roles should be open to women.
....7.16:   Elders lacked authority: Elders and overseers in the New Testament did not have authority because authority belonged to the church, not to persons.
....7.17:   Teachers today lack authority: Teachers today do not have the same authority as teachers in the New Testament, because we have the whole Bible now and the Bible is really our authority.
....7.18:   Paul tells women to preach the Word: In 2 Timothy 4:1–2, Paul tells all Christians, including women, to “preach the Word.”
Chapter Eight:   Evangelical Feminist Claims About the Church from 1 Timothy 2
....8.1:   Women were teaching false doctrine: Women in Ephesus were teaching false doctrine, and this is the reason Paul prohibits women from teaching in 1 Timothy 2:11–15. But that was a specific command for that particular situation, and therefore it is not universally binding on us today.
....8.2:   Women not educated: The reference to Eve’s deception in 1 Timothy 2:13 shows that Eve was less educated than Adam, just as the women in Ephesus were less educated than the men. But women today have as much education as men; therefore, 1 Timothy 2:11–15 does not apply to us today.
....8.3:   Women not deceived today: Women today are not as easily deceived as in the first century; therefore, 1 Timothy 2:12–14 does not apply to us today.
....8.4:   Restricted to husbands and wives: 1 Timothy 2:11–15 applies only to husbands and wives, meaning essentially, “I do not permit a woman to teach or have authority over her husband.”
....8.5:   Temporary command: Paul’s statement in 1 Timothy 2:12, “I do not permit” uses a present-tense verb that shows it to be a temporary command. It could be translated, “I am not now permitting a woman to teach or to exercise authority over a man.”
....8.6:   Creation appeals not decisive: Paul’s appeal to Creation is not decisive, since appeals to Creation can be culturally relative.
....8.7:   Why no primogeniture today? People who say 1 Timothy 2:13 is the basis for a transcultural principle should practice primogeniture today. But they don’t, so one cannot base any transcultural principle on 1 Timothy 2:13.
....8.8:   “Not domineer”: “Not exercise authority” in 1 Timothy 2:12 means “not misuse authority” or “not domineer.”
....8.9:   “Not murder or commit violence”: “Not exercise authority” in 1 Timothy 2:12 means “not murder” or “not commit violence.”
....8.10:   “Not proclaim oneself author of a man”: “Not exercise authority” in 1 Timothy 2:12 means “not proclaim oneself author of a man,” in accordance with an ancient Gnostic heresy that Eve was created first.
....8.11:   Gain mastery: 1 Timothy 2:12 means, “I do not permit a woman to teach in order to gain mastery over a man.”
....8.12:   Uncommon word: In 1 Timothy 2:12, Paul does not use the common word for authority (exousia), but uses a relatively uncommon word, authenteō. Since the word is rare, its meaning cannot be known with any certainty, and we should not put much weight on this verse.
....8.13:   Just don’t offend the culture: Paul’s main point in these restrictions on women teaching and governing was not to give offense to the culture of that time. Today, such activities by women would not give offense to our culture, so the restrictions do not apply. We have to distinguish between the main concern of a writer and the outward form that his command takes.
....8.14:   Paul was wrong: Paul made a mistake in 1 Timothy 2 and reverted to his rabbinic background, failing to be consistent with his understanding of redemption in Christ.
....8.15:   The New Testament misinterprets the Old Testament: In some passages, such as 1 Timothy 2:11–15, we may find that our understanding of the Old Testament is superior to that of a New Testament author.
Chapter Nine:   Evangelical Feminist Claims About How to Interpret and Apply the Bible
....9.1:   Nobody forbids jewelry or braids: Complementarians are inconsistent, because they don’t prohibit women from wearing jewelry or braided hair, but that prohibition is found in the very same paragraph in the Bible as the command about women not teaching or having authority over men (1 Timothy 2:9). We should realize that the whole section was binding only for that situation and culture.
....9.2:   Head coverings: Just as the church has now learned that women do not have to wear head coverings as commanded in 1 Corinthians 11, so it needs to learn that women do not have to submit to their husbands or togive up leadership roles in the church to men. All of these were simply traditions Paul was following in that culture.
....9.3:   Slavery: Just as the church finally recognized that slavery was wrong, so it should now recognize that male headship in marriage and the church is wrong.
....9.4:   Trajectory: Paul and other New Testament authors were moving in a trajectory toward full inclusion of women in leadership, but they didn’t quite reach that goal by the time the New Testament was completed. Today we can see the direction they were heading and affirm the egalitarian conclusions they were heading toward.
....9.5:   Redemptive-movement hermeneutic: William Webb’s redemptive-movement hermeneutic shows that the submission texts and the male church leadership texts in the New Testament were culturally relative.
....9.6:   Don’t mimic the first century: The New Testament contains many elements of first-century culture that are descriptive rather than prescriptive. We should not try to “play first century” in our modern church setting.
....9.7:   Clear verses trump unclear verses: We should follow the main teachings of Scripture when they appear to conflict with the incidental teachings. On this issue, we must interpret the few isolated, obscure passages of Scripture that appear to restrict women’s ministry in light of the many clear passages that open all ministry roles to both men and women.
....9.8:   No ordination in New Testament: Debates over the ordination of women are pointless, since the New Testament never speaks about ordination of pastors.
....9.9:   It depends on which verses you emphasize: It all depends on which texts from the Bible you decide to take as normative. Egalitarians take equality texts as normative and that leads to an egalitarian conclusion. Complementarians take subordination texts as normative and that leads to a complementarian conclusion. Both approaches are valid, both depend on the Bible, and both should be allowed within evangelicalism
....9.10:   Impossible to figure out what Scripture teaches: Nobody can conclusively figure out what the Bible teaches about women in the church. It is a disputed issue that scholars will argue about forever, something like different views of the end times. We should therefore avoid the disputed verses and make a decision on other grounds.
....9.11:   Stop fighting about a minor issue: This is not a core issue, and it is not a major doctrine. We should stop fighting about this, allow different views and practices to exist in the church, and get on with more important ministries to a needy, hurting, lost world.
....9.12:   Okay if under the authority of pastor and elders: If a woman is teaching “under the authority of the pastor or elders,” she may teach the Scriptures to the assembled congregation.
....9.13:   We are not a church: Because we are not a church, but rather a parachurch organization, New Testament restrictions against women teaching or having authority over men do not apply to us.
....9.14:   Male headship must apply everywhere or nowhere: It is inconsistent for complementarians to apply the principles of male headship only to the home and the church.
....9.15:   Insecure men feel threatened by gifted women: This controversy is not really about the interpretation of the Bible, but deep down it is ultimately a matter of feelings and emotions. Complementarians are really insecure men who feel threatened by strong, gifted women, and that is why they continue to make this issue a matter of controversy.
....Additional note to chapter 9: How can we determine which moral commands of Scripture are culturally relative?
Chapter Ten:   Evangelical Feminist Claims from Theology and from Ideas of Fairness and Justice
....10.1:   The priesthood of all believers: The New Testament doctrine of the priesthood of all believers means that both men and women are qualified to fill positions of leadership in the church.
....10.2:   No eternal submission of the Son: Complementarians mistakenly appeal to the Son being subject to the Father within the Trinity. First, this subjection only existed during Jesus’ life on earth. Second, if the Son was eternally subject to the Father, then He could not be fully God. Third, scholars differ on this aspect of Trinitarian doctrine, so it is not certain anyway.
....10:3:   Mutual submission in the Trinity: Within the Trinity, the Father also submits to the Son, so there is no unique authority for the Father in relation to the Son.
....10.4:   No parallel with Trinity: The comparison with the Trinity is invalid because Jesus’ submission to the Father was voluntary and because there was never any disagreement among members of the Trinity.
....10.5:   Different subordination: Analogies with other kinds of human subordination are not valid, because those are limited in function and duration and are based on human abilities or choices. But the subordination of women to men taught by complementarians is unlimited in function and duration, and is based on a woman’s very being.
....10.6:   Subordination in essence: If female subordination is based on who a woman is (as female) rather than her ability or choice, then it is a subordination in essence. Therefore the complementarian position leads to the conclusion that women are lesser beings.
....10.7:   Not a caste system: We live in a free society where access to high status positions is based on ability and voluntary choice, not a caste society where some people are excluded by birth (as they are in a complementarian view).
....10.8:   Society today rejects gender restrictions: In a society where women can attain any other position open to men, it is not fair to keep them from pastoral ministry.
....10.9:   Necessary for true equality: Women can never be considered truly equal to men unless they can also be pastors.
....10.10:....Qualifications: Why should a woman who is better qualified to be a pastor be ruled out simply because she is a woman?
....10.11:   Image of God: Both women and men leaders are needed to fully reflect the image of God.
....10.12:   Mission field: It is inconsistent to restrict women from church leadership positions in the western world and at the same time approve of women having such positions on the mission field.
Chapter Eleven: Evangelical Feminist Claims from History and Experience
....11.1:   Many historical precedents: There are many examples of women pastors and women preachers in church history, so the egalitarian position is not as novel as some people think.
....11.2:   Many denominations: Many denominations have studied this issue and approved women for ordination. This provides a pattern for others to follow.
....11.3:   Artwork: Ancient artwork shows the possibility of women bishops in the ancient church.
....11.4:   Blessing on ministry: God has evidently blessed the ministries of many women, including women pastors. Who are we to oppose what God has so clearly blessed?
....11.5:   Calling: If a woman has a genuine call from God for pastoral ministry, we have no right to oppose that call.
....11.6:   Prophetic voices: Many prophetic voices today are calling for a new release of women into ministry.
....11.7:   Unique time: This is a unique time in history when the Holy Spirit is bringing about a worldwide revival. More people are becoming Christians today than at any time in history. Because of this unique time, God is calling men and women alike to pastoral ministry.
....11.8:   Manhood and womanhood aren’t really different: Except for physical differences, everything that is true of men is also true of women, and everything that is true of women is also true of men.
Chapter Twelve:   Evangelical Feminist Claims That the Complementarian View Is Harmful
....12.1:   Abuse: Male leadership in the home and in the church leads to the abuse and repression of women.
....12.2:   Loss of workers: The complementarian view robs the church of half its workers.
....12.3:   Mean traditionalists: Some traditionalists are mean people, and so their view is wrong.
....12.4:   Complementarians are troublemakers: Complementarians who keep talking about male leadership are just making trouble in the church. We should stop arguing about this issue and all get along with each other.
Chapter Thirteen:   Is Evangelical Feminism the New Path to Liberalism? Some Disturbing Warning Signs
....13.1:   The connection between liberalism and an egalitarian view on women in the church
....13.2:   Current egalitarian views that deny the authority of Scripture
....13.3:   The disturbing destination: denial of anything uniquely masculine
....13.4:   The next step: God, our Mother
....13.5:   The final step: approval of homosexuality
....13.6:   What is ultimately at stake: the Bible
Chapter Fourteen:   The Current State of Evangelicalism Regarding Biblical Manhood and Womanhood
....14.1:   Complementarian groups
....14.2:   Egalitarian groups
....14.3:   Undecided or uncommitted
....14.4:   Some personal observations on the current controversy
....14.5:   Egalitarianism is an engine that will pull many destructive consequences in its train
....14.6:   A strategy for complementarians
....14.7:   Expectations for the future
Appendices
....1. Danvers anvers Statement (Council on Bibilical Manhood and Womanhood)
....2. “How Egalitarian Tactics Swayed Evangelicals in the Church of England,” by Wallace Benn (CBMW News 2:3, June 1997, 14)
....3. Over Fifty Examples of Kephalē (“Head”) Meaning “Authority Over/Ruler” in Ancient Literature
....4. “The Meaning of κϵϕαλή (“Head”): An Evaluation of New Evidence, Real and Alleged,” by Wayne Grudem (from Journal of the Evangelical Theological Society 44/1 (2001):25–65).
....5. “Should We Move Beyond the New Testament to a Better Ethic? An Analysis of William J. Webb, Slaves, Women and Homosexuals: Exploring the Hermeneutics of Cultural Analysis” (Downers Grove: InterVarsity: 2001), by Wayne Grudem (from Journal of the Evangelical Theological Society 47/2 (2004, 299–346).
....6. Three reviews of I Suffer Not a Woman by Richard and Catherine Kroeger (Grand Rapids: Baker, 1992), by S. M. Baugh, Albert Wolters, and Robert Yarbrough.
....7. Complete List of Eighty-Two Examples of Authenteō (“to exercise authority”)in Ancient Greek Literature, by H. Scott Baldwin.
....8. Policy Statements of Selected Denominations and Parachurch Organizations Regarding Women in Ministry
Bibliography
Books
Articles....