Evangelical Feminism and Biblical Truth E-Book

Wayne Grudem

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2012

Seitenzahl: 1920

Beschreibung

What does the Bible really teach about the roles of men and women? Bible scholar Wayne Grudem carefully draws on 27 years of biblical research as he responds to 118 arguments often levied against traditional gender roles. Grudem counters egalitarian and feminist critiques with clarity, compassion, and precision, showing God's equal value for men and women while celebrating the beauty in their differences.

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“In this day and age, any serious student of the Bible must wrestle with its teachings on the role of men and women. Featuring meticulous research in an easy questions-and-answer format, Wayne Grudem’s book is an invaluable resource.”

MARY A. KASSIAN, PROFESSOR OF WOMEN’S STUDIES, THE SOUTHERN BAPTIST THEOLOGICAL SEMINARY; AUTHOR, THE FEMINIST MISTAKE

“After the Bible, I cannot imagine a more useful book for finding reliable help in understanding God’s will for manhood and womanhood in the church and the home. The practical design of this book will help laypeople find answers without having to read eight hundred pages. But the rigor of scholarship, the amazing thoroughness, and the unparalleled clarity (which Wayne Grudem is justly famous for!) will make this book the standard complementarian manifesto for many years to come. I thank God and stand in respectful awe of Grudem’s achievement.”

JOHN PIPER, FOUNDER, DESIRINGGOD.ORG; CHANCELLOR, BETHLEHEM COLLEGE & SEMINARY

“The entire body of Christ owes an enormous debt of gratitude to Wayne Grudem for his effort in producing this outstanding, comprehensive work; for his courage in taking on what has become a Goliath within the camp of modern-day evangelicalism; and for his noncombative, gracious spirit in doing so. Those who love the truth will find here an invaluable resource in a user-friendly format that is both scholarly and accessible. They cannot help but appreciate this fair, thorough, warmhearted treatment of one of the most significant issues facing the church today.”

NANCY DEMOSS WOLGEMUTH, RADIO HOST; AUTHORREVIVE OUR HEARTS

“The gender issue may well be the critical fault line for contemporary theology. Controversies over these issues involve basic questions of biblical authority, God’s order and design for creation, and Christ’s purpose for the church. Wayne Grudem cuts through the confusion, making Evangelical Feminism and Biblical Truth an important book that is urgently needed. This book belongs in the hands of every pastor, seminary student, and thinking person.”

R. ALBERT MOHLER JR., PRESIDENT, THE SOUTHERN BAPTIST THEOLOGICAL SEMINARY

“In a troubling debate, resolution of which is currently out of sight, this extended monograph is a must-read for all who care about biblical authority, Christian relationships, and well-ordered church life. Laboriously and exhaustively, with clarity, charity and a scholar’s objectivity, Wayne Grudem sifts through 118 current challenges to the Bible’s apparent teaching on men and women. This is the fullest and most informative analysis available, and no one will be able to deny the cumulative strength of the case this author makes, as he vindicates the older paths.”

J. I. PACKER, LATE BOARD OF GOVERNORS’ PROFESSOR OF THEOLOGY, REGENT COLLEGE; AUTHOR, KNOWING GOD

“Wayne Grudem has produced an invaluable resource for refuting the confusing and tortured arguments evangelical feminists are using to redefine women’s roles in the church and home. His masterful work helps clarify what is at risk in this life-and-death issue—nothing less than the doctrine of God and the doctrine of Scripture. I highly recommend it.”

BARBARA HUGHES,AUTHOR, DISCIPLINES OF A GODLY WOMAN; COAUTHOR, DISCIPLINES OF A GODLY FAMILY

“Evangelical Feminism and Biblical Truth is a tour de force. Over the last twenty years, no one has articulated, clarified, specified, and defended the Bible’s teaching on male and female role relationships in the home and church better than Wayne Grudem, and he once again shows that he is master of this field. Grudem faithfully and carefully sets out God’s instruction on this important aspect of Christian discipleship and then answers the whole range of questions and excuses that are raised against the plain teaching of Scripture. His analysis is trenchant, his presentation persuasive, his scope comprehensive, his grasp magisterial. In the old days, mathematicians and logicians would often place three letters at the end of a completed equation or proof: QED, an abbreviation of the Latin phrase quod erat demonstrandum (literally “that which was to be demonstrated”) indicating that the problem had been solved and the matter settled definitively. Well, you can write a QED at the end of this book. The debate is over. The only question now is whether we will bow our hearts to the authority of the Lord’s inspired, inerrant, perspicuous Word on the matter of biblical manhood and womanhood.”

J. LIGON DUNCAN III, CHANCELLOR, CEO, AND JOHN E. RICHARDS PROFESSOR OF SYSTEMATIC AND HISTORICAL THEOLOGY, REFORMED THEOLOGICAL SEMINARY

“If you love truth more than feminism, you will treasure this book. If you love feminism more than truth, you will despise it.”

STEVE FARRAR, AUTHOR, POINT MAN AND FINISHING STRONG

“In his exhaustive treatment of the evangelical feminist debate, Wayne Grudem proves that the Word of God is still authoritative for all issues of faith and practice. His through scholarship, combined with a direct approach in an easy-to-read style, makes this work a vital reference for every Christian library.”

ALISTAIR BEGG, SENIOR PASTOR, PARKSIDE CHURCH, CLEVELAND, OHIO

“Forty years of feminist indoctrination has replaced a sound Christian worldview in many of our churches and seminaries. Wayne Grudem explores some of the most contentious issues in the church today and bases his studied responses upon Scripture and sound Christian doctrine. I recommend this book highly, especially to those women who have endured feminist studies in our colleges and universities and are trying to evaluate that teaching in light of their Christian profession of faith.”

DIANE PASSNO, SENIOR VICE PRESIDENT, FOCUS ON THE FAMILY; AUTHOR, FEMINISM: MYSTIQUE OR MISTAKE?

“With diplomacy and world-class scholarship, Wayne Grudem has taken on not just some of the thorny questions, but the entire briar patch! This book will be used and referenced by scholars, church leaders, and laymen and laywomen for decades.”

DENNIS RAINEY, PRESIDENT, FAMILYLIFE

“While our culture is careening out of control in its understanding of what it means to be a man or a woman, the winds of change have swept into evangelical circles and caused no little controversy. Many are confused by the streams of books and articles from evangelical feminists. In this magnificently clear and comprehensive work, Wayne Grudem calls the church of Jesus Christ back to the Scriptures, showing that the Bible itself prescribes different roles for men and women. Remarkably, almost every question a reader might have on this subject is answered here. This book is a treasure and a resource demonstrating that the complementarian view is biblical and beautiful.”

THOMAS R. SCHREINER, JAMES BUCHANAN HARRISON PROFESSOR OF NEW TESTAMENT INTERPRETATION, THE SOUTHERN BAPTIST THEOLOGICAL SEMINARY

“This book is the most thorough refutation of evangelical feminism you can get. Not only is it well organized and easy to navigate, but it provide the most up-to-date research on nearly every conceivable argument being put forth by egalitarians. And it is written with the superior precision and clarity we have come to expect from Wayne Grudem. Every Christian who is concerned about the negative impact of evangelical feminism, or who just wants to get up to speed on the debate, should take advantage of this great resource.”

RANDY STINSON, SENIOR VICE PRESIDENT FOR ACADEMIC ADMINISTRATION AND PROVOST, THE SOUTHERN BAPTIST THEOLOGICAL SEMINARY

“The evangelical world has waiting a long time for such a comprehensive work on what has become, sadly, a controversial topic. This is the most thorough, balanced, and biblically accurate treatment of feminism and the Bible I have seen. It also exudes kindness and grace, qualities sorely needed for meaningful dialogue on this foundational issue.”

STU WEBER, AUTHOR, TENDER WARRIOR

“This is an indispensable reference work. Wayne Grudem’s repeated call for upholding the equal worth, sanctity, and spiritual giftedness of both sexes should be welcomed by all sides. A major contribution to an increasingly crucial discussion.”

ROBERT W. YARBROUGH, PROFESSOR OF NEW TESTAMENT, COVENANT THEOLOGICAL SEMINARY

“The major strength of this work is that it engages with the best egalitarian writing over the past twenty years. This is a massive work which is unique in its breadth and detail.”

SHARON JAMES,EVANGELICAL QUARTERLY

“Though the [book’s] contents reflect Grudem’s commendable scholarly research and clear thinking, he also presents the material in an extraordinarily well-organized format and in highly readable prose. . . . Grudem proves masterful in his refutation of the arguments [of egalitarianism]. Yet, he maintains an unusually irenic and charitable spirit in so doing, for which he is to be commended. . . . [This book] should be read by anyone who wants to understand both Scripture and the current debate on this theme. I highly recommend this new volume by Dr. Grudem as the appropriate follow-up to and extension of the discussion in the earlier volume, Recovering Biblical Manhood and Womanhood.”

RICHARD L. MAYHUE,THE MASTER’S SEMINARY JOURNAL

“Impressive. . . . Leaves no stone unturned. Grudem deals with every question imaginable that is connected with the biblical texts on the topic from Genesis 1 to 1 Timothy 2. . . . In all cases Grudem tries to argue in the best way possible, taking into account the most recent research and literature on each topic. . . . The book is meant to be used as a reference book when looking for answers to a specific argument in the debate.”

JÜRG BUCHEGGER,EVANGELICAL REVIEW OF THEOLOGY

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

Copyright © 2004, 2012 by Wayne A. Grudem

Published by Crossway                         1300 Crescent Street                         Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law. Crossway® is a registered trademark in the United States of America.

Originally published 2004 by Multnomah Publishers, a division of Random House, Inc.

Cover design and image: Tyler Deeb

First printing of Crossway reprint edition 2012

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations marked NASB are from The New American Standard Bible®. Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

Scripture references marked RSV are from The Revised Standard Version. Copyright © 1946, 1952, 1971, 1973 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A.

Scripture quotations marked KJV are from the King James Version of the Bible.

All emphases in Scripture quotations have been added by the author.

Trade paperback ISBN: 978-1-4335-3261-0 PDF ISBN:978-1-4335-3262-7 Mobipocket ISBN: 978-1-4335-3263-4 ePub ISBN: 978-1-4335-3264-1

Library of Congress Cataloging-in-Publication Data

Grudem, Wayne A.

Evangelical feminism and biblical truth : an analysis of more than one hundred disputed questions / Wayne Grudem.

p. cm.

Originally published: Sisters, Or. : Multnomah Publishers, c2004.

Includes bibliographical references and index.

ISBN 978-1-4335-3261-0

1. Feminism—Religious aspects—Christianity. 2. Bible—Feminist criticism. 3. Evangelicalism. I. Title.

BT704.G78      2012

270.8'2082—dc23               2012015398

Crossway is a publishing ministry of Good News Publishers.

This book is dedicated to three friends who have played a significant role in this book, and in the controversy over biblical manhood and womanhood, and in my life:

AUSTIN CHAPMAN,

retired businessman,

Minneapolis, Minnesota,

ROBERT LEWIS,

pastor-at-large of Fellowship Bible Church,

Little Rock, Arkansas,

and

C. J. MAHANEY,

president of Sovereign Grace Ministries,

Gaithersburg, Maryland.

Male and female he created them.... And behold, it was very good. GENESIS 1:27, 31

Contents

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 family.

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

kephal

ē

(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 hus

band 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,

authente

ō

. 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 s

ubmission 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

Danvers anvers Statement (Council on Bibilical Manhood and Womanhood)

“How Egalitarian Tactics Swayed Evangelicals in the Church of England,” by Wallace Benn (

CBMW News

2:3, June 1997, 14)

Over Fifty Examples of

Kephal

ē

(“Head”) Meaning “Authority Over/Ruler” in Ancient Literature

“The Meaning of

κ

ϵ

ϕαλή

(“Head”): An Evaluation of New Evidence, Real and Alleged,” by Wayne Grudem (from

Journal of the Evangelical Theological Society

44/1 (2001):25–65).

“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).

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.

Complete List of Eighty-Two Examples of

Authente

ō

(“to exercise authority”)in Ancient Greek Literature, by H. Scott Baldwin.

Policy Statements of Selected Denominations and Parachurch Organizations Regarding Women in Ministry

Bibliography

Books

Articles

Preface to the Crossway Reprint Edition

I

wrote this book as an all-purpose reference work to reply to every argument I have ever heard favoring evangelical feminism (the view that all leadership roles in the home and the church should be open to men and women equally). I am glad that Crossway is reprinting the book, because I think of it as a sort of timeless “encyclopedia” of evangelical feminist arguments. I poured into it everything I learned in twenty-seven years of research and writing (1977–2004) on the biblical teachings about gender roles.

This book responds to 118 specific arguments regarding the roles of men and women. My recent reading suggests that these same arguments continue to be used by evangelical feminists today, and I don’t expect that to change for a long time to come.

For example, at about the same time that Evangelical Feminism and Biblical Truth was first published in 2004, InterVarsity Press published Discovering Biblical Equality, edited by Ronald W. Pierce and Rebecca Groothuis, which took the evangelical feminist view. Because of their simultaneous publication, neither book took account of the other. Upon reading the IVP book, however, I found that nearly every argument in it was similar to something that had been published elsewhere, mostly by the same authors, and I had already answered their arguments in this book, Evangelical Feminism and Biblical Truth.

I have designed this book for use as a reference tool. Everything is arranged within fourteen broad chapters, the first eight covering different parts of the Bible and the last six covering more general topics such as “fairness” and methods of interpretation. I suggest you take a few minutes to get an overview of the book by reading the fourteen main chapter headings in the Table of Contents.

Is “evangelical feminism” an important topic? I think it is crucial. When churches adopt an evangelical feminist (or “egalitarian”) position, they adopt viewpoints that undermine the effective authority of Scripture and thus start down a path toward liberalism, as I explain in chapter 13. Soon they begin to refer to God as “Mother” and eventually they endorse “faithful” homosexual relationships as morally right.

Sadly, this trend continues today. For example, when this book was first published in 2004, I noted (p. 513) that there were still three large denominations that had not yet approved the ordination of homosexuals even though they had approved the ordination of women and adopted a more liberal view of the Bible. These were the United Methodist Church, the Evangelical Lutheran Church in America (ELCA), and the Presbyterian Church–USA (PCUSA). Predictably, however, the ELCA eventually voted to ordain homosexuals (August 21, 2009), and the PCUSA did the same on May 10, 2011. (For more detail on this inevitable trend from feminism to liberalism, see my book Evangelical Feminism: A New Path to Liberalism? [Crossway, 2006].) Feminism continues to be the first step toward liberalism in many churches, colleges, seminaries, and denominations.

Margaret and I have been married now for forty-three years, and some readers might be interested in how the Bible’s teachings work out in our own marriage. I think we would both say that we have never been happier together than we are now, for God has given much blessing to our marriage. There is a video available where Pastor Mark Driscoll interviews Margaret and me (mostly Margaret!) about our marriage. It is easily found by Googling “Margaret Grudem,” or else at this link: http://theresurgence.com/2010/06/14/pastor-mark-interviews-wayne-and-margaret-grudem.

In addition, Dennis Rainey and Bob Lepine at FamilyLife Today interviewed me at length about a decision to change jobs for the sake of Margaret’s health, and that interview is here: http://www.oneplace.com/ministries/familylife-today/listen/what-a-loving-husband-looks-like-152782.html.

I am grateful to Crossway for agreeing to reissue this book. I hope that readers will find it to be accurate, clear, and persuasive, as they seek to be faithful to the teachings of the Bible—in particular, that God created men and women equal in personhood and importance but different in the roles for which He created us, roles in which we discover His greatest blessing.

—Wayne Grudem

July 2012

Preface

I

n 1991, John Piper and I published a collection of essays by twenty-two authors titled Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism (Wheaton, IL: Crossway Books, 1991). We are grateful to God for the positive response it received: It was named Christianity Today’s “Book of the Year” in 1992 and it continues to be widely read. It remains the standard defense of the complementarian1 position on manhood and womanhood.

Yet for some time I have thought that another book was needed to supplement Recovering Biblical Manhood and Womanhood in several ways:

to answer new arguments made by evangelical feminists since 1991; to summarize the results of new scholarly research in one place and in a form that can be understood by non-specialists; to adopt a user-friendly format that would enable readers quickly to find a fair summary of egalitarian2 arguments from the last thirty years, references to the best egalitarian literature supporting each argument, and clearly written answers to each of those arguments; to provide an updated assessment of where the evangelical world is heading on this issue, along with actual policy statements about men and women in leadership from dozens of denominations and parachurch groups; and to warn about troubling trends in the evangelical feminist camp that indicate increasing movement toward theological liberalism through various types of interpretation that imply a rejection of the effective authority of Scripture in our lives.

For these reasons, I have written this book.

The first two chapters contain a positive view of men and women in our similarities and differences as created by God. They can be read on their own, even if someone does not read the rest of the book. Chapters 3–12 then answer 118 arguments that evangelical feminists have made in an attempt to deny that any unique leadership role is reserved for men in marriage or in the church.

In chapter 13 I argue that many of these egalitarian arguments reveal a dismaying trend to deny the full authority of the Bible. This makes evangelical feminism a new path into liberalism as it leads to an increasing rejection of the authority of Scripture in our lives. I am troubled that even those egalitarian authors who do not explicitly deny the Bible’s authority still refrain from renouncing the approaches of those who do, and that the influential egalitarian organization Christians for Biblical Equality promotes on its website all of the authors that I quote who deny the authority of Scripture in the ways I list in that chapter.

In chapter 14 I survey the current positions of many evangelical denominations and parachurch organizations on this issue and attempt to explain why many have adopted an egalitarian position. My conclusion at the end of the discussion is that evangelicals who believe the Bible will ultimately have to choose between evangelical feminism and biblical truth.

The appendices contain important material that cannot easily be found elsewhere, such as a collection of policy statements on women in ministry from several dozen denominations and parachurch groups, a list of over fifty ancient texts where the Greek word kephalē(“head”) means “person in authority,” and a complete list of quotations of all eighty-two examples of the word authenteō(“to exercise authority”) from ancient literature (in English translation). I included these lists of actual examples of disputed words because they give all readers fair access to the original data upon which to base a decision about the meanings of those words.

The appendices also include a recent review I wrote of the influential book by William Webb, Slaves, Women, and Homosexuals (Downers Grove, IL: InterVarsity Press, 2001), three reviews of the book I Suffer Not a Woman by Richard and Catherine Kroeger (Grand Rapids: Baker Book House, 1992), a recounting of procedures used by egalitarians to gain approval of women’s ordination in the church of England (written by a bishop who opposed that action), and a reprint of a detailed scholarly article I wrote in 2001 on the meaning of the much-disputed Greek word kephalē(“head”) in ancient literature.

I intend this book to be useful for all Christians who are wondering what to believe about biblical manhood and womanhood. It should especially be useful for college and seminary students, church study committees, and pastors and Bible study leaders looking for a summary of arguments on both sides of this issue. It will also provide a useful handbook for Christians to consult when they seek answers to arguments from their egalitarian friends.

But I think the book will also be useful for those who are not engaged in any controversy but who simply want to understand more deeply what the Bible teaches about men and women and about our similarities and differences as created by God in His infinite wisdom.

Controversy is never easy, but God in His grace often allows controversies to bring us to deeper understanding of His Word and deeper love and trust for Him. This has been true throughout history as Christians have grown in their understanding of the Bible when they had to ponder and seek to answer controversial viewpoints on topics such as the Trinity, the person of Christ, justification by faith, the inerrancy of the Bible, and so forth. And so it has been in this controversy as well. As I have taught and written and debated about this topic for the past twenty-seven years, I know that God has given me a deeper love and appreciation for my wife, Margaret, a deeper respect for the wisdom that God gives to both women and men, a deeper desire to see women as well as men using all the gifts God has given them for the good of the church, and a deeper appreciation for the amazing wisdom of God in creating men and women so wonderfully equal in many ways, yet so delightfully different in many other ways.

One danger of controversy is that it can overwhelm us to the point that we lose our joy. With regard to this issue, there is a risk of being so entangled in controversy that we lose the joy of being men and women. I hope this book will enable women to rejoice once again that God has made them women, and men to rejoice once again that God has made them men. I hope that we will be able to look at each other once again as brothers and sisters in God’s family and feel something of the joy that God felt just after He first created us male and female: “And God saw everything that he had made, and behold, it was very good ” (Genesis 1:31).

Another danger of controversy is that we can lose our tempers or lash out in anger at those with whom we disagree. When we do this we forget what the New Testament teaches us about how we are to disagree with others:

And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth. (2 Timothy 2:24–25)

Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom.... But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace (James 3:13, 17–18).

I have tried to follow these principles even when I disagree very directly with my egalitarian brothers and sisters in this book. I hope others who read this book will seek to obey these verses as well, and I hope readers will call it to my attention if I have been unfaithful to these verses in anything I wrote in this book.

Another danger of controversy is the temptation to passivity and to avoidance of an important issue that the Lord is asking us to deal with in our generation. I have been saddened to hear of churches and institutions that decide not to take any position regarding roles of men and women in marriage and the church. “It’s too controversial,” people have told me.

But this was not the practice of the apostle Paul. He was the greatest evangelist in the history of the world, but his concern to reach the lost did not lead him to shrink back from declaring unpopular doctrines if they were part of the Word of God. He told the elders of the church at Ephesus: “I testify to you this day that I am innocent of the blood of all of you, for I did not shrink from declaring to you the whole counsel of God” (Acts 20:26–27).

The implication is that if he had avoided some unpopular teachings in the Word of God, he would have to answer to the Lord for his negligence on the Last Day (see 2 Corinthians 5:10).

There is a parallel today. If a pastor or other ministry leader decides not to teach about male headship in the home, and if marriages in his church begin to experience the conflict and disintegration that result from the dominant feminist mindset of our secular culture, then he cannot say like Paul, “I am innocent of the blood of all of you.” He cannot say at the end of his life that he has been a faithful steward of the responsibility entrusted to him (1 Corinthians 4:1–5). Those who avoid teaching on unpopular topics that are taught in God’s Word have forgotten their accountability before God for their congregations: “They are keeping watch over your souls, as those who will have to give account” (Hebrews 13:17).

Churches and institutions that decide not to take any position on this issue are in fact taking a position anyway. They are setting themselves up for continual leftward movement and continual erosion of their obedience to Scripture (see chapters 13 and 14 for several examples). A church or organization that decides to have no policy on this issue will keep ratcheting left one cog at a time, in the direction of the main pressures of the culture. I hope this book will keep that process from happening in many churches and parachurch organizations.

I have dedicated this book to Austin Chapman, a retired businessman from Minneapolis, Minnesota, who has been a trusted board member and supporter of the Council on Biblical Manhood and Womanhood for many years, and has also been a wise mentor, advisor, and friend for me personally.

I have also dedicated this book to Robert Lewis, pastor-at-large of Fellowship Bible Church in Little Rock, Arkansas, who first encouraged me to write this book during a conversation at a restaurant in Dallas, Texas, in 1999. Robert has been a friend, advisor, example, and encouragement to me for many years. I am grateful to Robert’s church, Fellowship Bible Church, for providing a grant that enabled me to take a leave of absence for one term from Trinity Evangelical Divinity School in order to work on this book.

And I have dedicated this book to C. J. Mahaney, president of Sovereign Grace Ministries in Gaithersburg, Maryland, who has been a friend, example, and wise counselor for me for several years. I am also grateful to Sovereign Grace Ministries for providing me with an excellent computer and with additional funding for research support in this project.

I wish to thank the Board of Regents of Trinity Evangelical Divinity School, Deerfield, Illinois, for granting me a sabbatical and a leave of absence in the spring and fall of 2000 to work on this book. I also wish to thank the Board of Directors of Phoenix Seminary for granting me a sabbatical in the fall of 2003, during which I completed this manuscript.

Many others have had a significant role. My parents, Arden and Jean Grudem, provided additional funding for my leave of absence in 2000, and they have continued to pray for me and give me wise counsel for my entire fifty-five years. Stu Weber first put me in touch with Multnomah Publishers to inquire if they would publish this book. David Jones and Jeff Purswell, friends and former students from Trinity Evangelical Divinity School, helped me write the first proposal and outline for the book and then worked many hours summarizing, classifying, and providing initial answers to the arguments in several influential egalitarian books.

At Phoenix Seminary, Travis Buchanan, my administrative assistant, and Steve Eriksson, my teaching assistant, gave excellent help in research and manuscript preparation, in proofreading, and in compiling the indices. Travis also spent many hours compiling the appendix with policy statements from various denominations. David Dickerson also helped with research, organization of information, and indexing and proofreading. Paul Wegner helped me with some details of Hebrew grammar, and Paul Wegner and Fred Chay (who are Phoenix Seminary colleagues and good friends) interacted with my critique of William Webb’s writings. David Instone-Brewer at the Tyndale House Library in Cambridge, England, helped set up my computer when I spent research time there in 2002 and 2004. Chris Cowan at the Southern Baptist Theological Seminary in Louisville and Justin Taylor at Bethlehem Baptist Church in Minneapolis helped track down obscure library materials not available to me in Arizona, and Chris Cowan also compiled the list of examples of kephalē in Appendix 3. Gary C. Johnson called my attention to additional denominational policy material. Sarah Affleck and Heidi Frye compiled the bibliography. Tracey Miller, Sharon Sullivan, Travis Buchanan, and Susanne Henry typed various portions of the manuscript at different times, and Sarah Walker photocopied and mailed copies several times. Ron Dickison fixed my computer several times, including helping me recover from two crashed hard drives. Steve and Barb Uhlmann gave me a backup computer that protected my work and saved me countless hours.

Several longtime friends gave me advice on specific parts of the manuscript from time to time, including Vern Poythress, John Piper, Bruce Ware, Randy Stinson, and Tom Schreiner (who read the whole manuscript and made helpful suggestions at a number of points).

Rod Morris of Multnomah Publishers did an excellent job of shortening the manuscript and editing it for consistency and clarity.

As with all my other books, my wife, Margaret, has been my greatest encouragement and support as she prays for me, talks with me, keeps me from distractions, sacrifices some of her time so that I can write, and continues to remind me that I have to finish the book! I thank God for giving me such a wonderful wife.

—WAYNE GRUDEM

Phoenix Seminary, Scottsdale, Arizona

January 2004

“Male and female he created them...and behold, it was very good” (Genesis 1:27, 31).

_______________________

1. We chose complementarian to stand for our view that men and women are equal and different—equal in value and personhood, but different in roles in marriage and the church. (See also 639–40.)

2. Throughout this book I use egalitarian and evangelical feminist as synonyms that both refer to the view that the Bible does not teach different roles for men and women in marriage or the church that are based on gender alone (apart from our obvious physical differences). An egalitarian would say that there is no unique leadership role that belongs to the husband in a marriage, and that all governing and teaching roles in the church should be open to both men and women alike.

How to Use This Book

C

hapters 1 and 2 give a positive picture of men and women in creation, marriage, and the church, and they should be read first. Many readers may then wish to skim the 118 arguments found in chapters 3–12 and read only those sections that they find of interest. These chapters contain detailed section headings to enable readers to see the argument quickly and skip over the details if they wish. Chapters 13 and 14 contain my conclusions about the state of evangelicalism on this subject, and they assume the conclusions I reached in chapters 1–12, but they may be read at any time.