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Women in the Church: A Biblical Theology of Women in Ministry
Studies of key biblical passages on women's roles in the church fill entire bookshelves, if not libraries. But in Women in the Church, Stanley Grenz and Denise Muir Kjesbo offer the first in-depth theological study of this issue--one of the most bitterly contested issues of our day. Carefully considering the biblical, historical and practical concerns surrounding women and the ordained ministry, this book will enlighten people on all sides of the issue. But Grenz and Kjesbo make no secret of their bold 'Historical, biblical and theological considerations converge not only in allowing, but also in insisting, that women serve as full partners with men.' Thorough and irenic, Women in the Church bids to take an intense discussion to a new plane.
284 pages, Paperback
First published October 31, 1995
31 people are currently reading
247 people want to read
About the author
Stanley J. Grenz
54 books33 followersStanley James Grenz was born in Alpena, Michigan on January 7, 1950. He was the youngest of three children born to Richard and Clara Grenz, a brother to Lyle and Jan. His dad was a Baptist pastor for 30 years before he passed away in 1971. Growing up as a “pastor’s kid” meant that he moved several times in his life, from Michigan, to South Dakota, North Dakota, Montana and Colorado.
After high school Stan began his undergraduate studies in 1968 with the idea that he would become a nuclear physicist. But God had other plans for him, and in 1971, while driving home to Colorado after a visit with his parents in Oklahoma, he received a definite call into full time Christian ministry.
In 1970-1971 Stan traveled in an evangelistic youth team where he met Edna Sturhahn (from Vancouver, BC), who then became his wife in December, 1971. Both Stan and Edna completed their undergraduate degrees at the University of Colorado and Stan went on to receive his M. Div from Denver Seminary in 1976, the same year in which he was ordained into the gospel ministry. During the years of study in Colorado he served as a youth pastor and an assistant pastor. From Denver, Stan and Edna moved to Munich, Germany where Stan completed his Doctor of Theology under the mentorship of Wolfhart Pannenberg. Their son, Joel was born in Munich in 1978.
During a two-year pastorate (1979-1981) in Winnipeg, MB, where daughter Corina was born, Stan also taught courses at the University of Winnipeg and at Winnipeg Theological Seminary (now Providence Seminary). His full time teaching career began at the North American Baptist Seminary in Sioux Falls, SD (1981-1990). Those years were followed by a twelve-year (1990-2002) position as Pioneer McDonald Professor of Baptist Heritage, Theology and Ethics at Carey Theological College and at Regent College in Vancouver, BC. From 1996 to 1999 he carried an additional appointment as Professor of Theology and Ethics (Affiliate) at Northern Baptist Theological Seminary, Lombard IL. After a one-year sojourn as Distinguished Professor of Theology at Baylor University and Truett Seminary in Waco, TX (2002-2003), he returned to Carey in August 2003. In fall 2004, he assumed an additional appointment as Professor of Theological Studies at Mars Hill Graduate School, Seattle WA.
Stan has authored or co-authored twenty-five books, served as editor or co-editor for two Festschriften, contributed articles to more than two dozen other volumes, and has seen to print more than a hundred essays and an additional eighty book reviews. He had plans to write many more books. Two more of his books will appear in print within the next year.
In addition to writing and lecturing all around the world, Stan loved preaching. He admitted to “breaking into preaching” in some of his lectures. He served as interim pastor of several congregations and as guest preacher in many churches. He loved the Church, both locally and worldwide.
Stan wholeheartedly supported and encouraged his wife Edna in her pastoral ministry, her studies and in the enlargement of her ministry gifts. At First Baptist Church, he played the guitar and trumpet in the worship team and sang in the choir. He was proud of his children and their spouses, Joel and Jennifer and Corina and Chris, and delighted in his new granddaughter, Anika. Stan was a friend and mentor to many, always encouraging people to strive to new heights.
As a theologian for the Church Stan wrote from the deep, interior vision of the sure hope that we would enter into the community of God in the renewed creation. He articulated the reality of this new community as the compass for Christian theology: 'Now the dwelling of God is with human beings, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.' (Rev. 21:3
After high school Stan began his undergraduate studies in 1968 with the idea that he would become a nuclear physicist. But God had other plans for him, and in 1971, while driving home to Colorado after a visit with his parents in Oklahoma, he received a definite call into full time Christian ministry.
In 1970-1971 Stan traveled in an evangelistic youth team where he met Edna Sturhahn (from Vancouver, BC), who then became his wife in December, 1971. Both Stan and Edna completed their undergraduate degrees at the University of Colorado and Stan went on to receive his M. Div from Denver Seminary in 1976, the same year in which he was ordained into the gospel ministry. During the years of study in Colorado he served as a youth pastor and an assistant pastor. From Denver, Stan and Edna moved to Munich, Germany where Stan completed his Doctor of Theology under the mentorship of Wolfhart Pannenberg. Their son, Joel was born in Munich in 1978.
During a two-year pastorate (1979-1981) in Winnipeg, MB, where daughter Corina was born, Stan also taught courses at the University of Winnipeg and at Winnipeg Theological Seminary (now Providence Seminary). His full time teaching career began at the North American Baptist Seminary in Sioux Falls, SD (1981-1990). Those years were followed by a twelve-year (1990-2002) position as Pioneer McDonald Professor of Baptist Heritage, Theology and Ethics at Carey Theological College and at Regent College in Vancouver, BC. From 1996 to 1999 he carried an additional appointment as Professor of Theology and Ethics (Affiliate) at Northern Baptist Theological Seminary, Lombard IL. After a one-year sojourn as Distinguished Professor of Theology at Baylor University and Truett Seminary in Waco, TX (2002-2003), he returned to Carey in August 2003. In fall 2004, he assumed an additional appointment as Professor of Theological Studies at Mars Hill Graduate School, Seattle WA.
Stan has authored or co-authored twenty-five books, served as editor or co-editor for two Festschriften, contributed articles to more than two dozen other volumes, and has seen to print more than a hundred essays and an additional eighty book reviews. He had plans to write many more books. Two more of his books will appear in print within the next year.
In addition to writing and lecturing all around the world, Stan loved preaching. He admitted to “breaking into preaching” in some of his lectures. He served as interim pastor of several congregations and as guest preacher in many churches. He loved the Church, both locally and worldwide.
Stan wholeheartedly supported and encouraged his wife Edna in her pastoral ministry, her studies and in the enlargement of her ministry gifts. At First Baptist Church, he played the guitar and trumpet in the worship team and sang in the choir. He was proud of his children and their spouses, Joel and Jennifer and Corina and Chris, and delighted in his new granddaughter, Anika. Stan was a friend and mentor to many, always encouraging people to strive to new heights.
As a theologian for the Church Stan wrote from the deep, interior vision of the sure hope that we would enter into the community of God in the renewed creation. He articulated the reality of this new community as the compass for Christian theology: 'Now the dwelling of God is with human beings, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.' (Rev. 21:3
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Displaying 1 - 19 of 19 reviews
April 2, 2019
I'm a Complementarian who read this book to understand better the Egalitarian view. I believe it's an incredibly well written book and would recommend to anyone interested in the subject.
June 10, 2024
A HISTORICAL AND THEOLOGICAL STUDY OF WOMEN’S ORDINATION, AND MORE
Theology professor Stanley J. Grenz wrote in the Preface to this 1995 book, “My desire to write a book exploring the question of women in the church was sparked nearly a decade ago… the denomination of my upbringing was in the throes of a hotly contested, emotional debate over women’s ordination… I witnessed the negative effect much of the rhetoric was having in the lives of many students… The heat of this controversy led me into a sustained study of the issue… The time had come to speak out… believing that no side in a controversy among concerned Christians could be either devoid of truth or totally free from errors…. I began discussing … the idea for a book that would move beyond the debate over … specific biblical texts and would draw from Christian theology to shed light on the role of women in the church today…[My colleague Denise Muir Kjesbo’s] involvement would add a needed dimension to the project… the entire volume reflects Denise’s thinking of the topics covered and therefore is… her book as well as mine.” (Pg. 8-9)
He explains in the Introduction, “In this volume we take up the challenge posed by this fundamental disagreement within evangelicalism, conscious that sincere believers stand on both sides of the divide… we address the question of women in ministry from three vantage points: church history, Scripture and Christian theology. If there is not historical, biblical or theological basis to conclude that the Spirit calls women into leadership roles in the church, then the contemporary case for women’s justice is ill-founded… Our thesis, however, is that historical, biblical and theological considerations converge not only to allow but indeed to insist that women serve as full partners with men in all dimensions of the church’s life and ministry… We have purposely focused our reflections in this book on the issue of women in the ordained ministry.” (Pg. 16-17)
He clarifies, “[Complementarians state that] God created male and female equal but also designed the woman to complement the man by subordinating herself to his leadership… Egalitarians seek to replace the hierarchical ordering of male over female with a focus on reciprocal relations and mutuality in relationships… [They] argue that God intends that men and women mutually support each other in all dimensions of life, including within the church and the church’s ministry.” (Pg. 17-18)
After a historical survey, he summarizes, “the growing exclusion of women from authoritative leadership did not come from advances in biblical exegesis. Rather… the institutionalization of the church… found that ‘monks and priests who have once pointed to the examples of Deborah, Huldah and others in the Bible to support their submission to the abbesses were now proclaiming that it was contrary to the laws of God for a man to submit to a woman.” (Pg. 42)
He notes, “Women pastors … remained relatively rate throughout the nineteenth century… Ordination for women proved to be an uphill battle. Women faced not only arguments from biblical texts but also sociological arguments, especially the prevailing belief that a woman could not be ordained to pastoral ministry and maintain a healthy family life. If called to choose between them, the godly woman would opt for the family.” (Pg. 52)
He points out, “The Old Testament narrates the stories of some great women chosen by God to lead Israel. But we should not assume that the few women specifically named constitute the total number of women acting in such authoritative roles. The Old Testament gives every indication that unnamed women and men served in authoritative capacities throughout Israel’s history. Scripture offers no evidence that the Israelites ever rejected a woman’s leadership simply on the basis of gender.” (Pg. 67)
He observes, “Jesus’ dealings with women ran contrary to the cultural norms of his day; he viewed all people, whether male or female, as persons. Counter to rabbinic practice, our Lord freely associated with women… He touched and was touched by women, even those who were ritually unclean… or whose morals were questionable. Jesus not only warmly received women who came to him… he clearly demonstrated that men and women could intimately relate to each other on more than just a sexual level.” (Pg. 73-75)
He comments, “Women served important roles within the ministries of the early church… Several … functions… clearly move us into the realm of authoritative speaking. One such function was prophesying… Women clearly function as prophets in the New Testament communities… In addition, women functioned as teachers … A prime example is Priscilla… Contrary to the complementarian opinion, the text of Acts will not allow us to transform this narrative into anything other than … authoritative teaching by a woman in the church.” (Pg. 81-83)
He admits, “1 Timothy 3 … does not unambiguously assert that women served as deacons. In Paul’s reference to women in 1 Tim 3:1, the apostle does not use the word ‘deacon’… His choice of a feminine noun … opens the possibility that he was referring either to women office holders or, less likely, to the wives of male deacons. Even if… Paul meant women office holders, the exact nature of the office remains in question.” (Pg. 87)
He reports, “The search for a woman who bore the title ‘apostle’ focuses on [Junia, in Rom 16:7]… In determining the status of Junia(s), we encounter … determining what Paul means by the phrase ‘prominent among the apostles.’ Commentators have proposed two possibilities. [Junia and Andronicus] were either ‘well known BY the apostles’ or ‘outstanding AS apostles.’… the latter interpretation appears to be the preferred interpretation, even among contemporary commentators who oppose women’s ordination…” (Pg. 92-93)
He suggests, “The complementarian case may be overstated. Complementarians rightly remind us that Galatians 3:28 is a broad, general statement that occurs in a discussion of … God’s work in salvation, not church practice… Nevertheless, at this point egalitarians, and not complementarians, are on the right track… if Paul ever acknowledged the ministry of a woman Christian leader---and we have noted several examples that he … actually supported women in ministry---then egalitarians are following Paul’s own lead in their application of Galatians 3:28. And the seemingly restrictive texts complementarians cite… [are] but Paul’s attempts to counter the abuses of specific situations.” (Pg. 107)
In 1 Timothy 2 Paul “incorporates the radical idea that women learn. Yet [his] central purpose is… to describe the demeanor in which such learning was to occur. Consequently, the apostle adds two descriptive phrases. The women are to ‘learn in silence.’ … The women are likewise to learn ‘with full submission.’ … Egalitarians, however, note that the apostle did not instruct the women to be in submission to either their husbands or male church leadership… With both of these statements, Paul is enjoining an attitude of receptivity.” (Pg. 128)
He states, “most Christian theologians conclude that there are no sexual distinctions in God… [The] central truth about the nature of God---namely, that he is personal---demands the use of personal pronouns. Substitution of the neutral term ‘it’ … would reduce God to an impersonal reality… Yet the male orientation of the biblical designations for God runs deeper than the use of personal (male) pronouns. Repeatedly the biblical authors use male images and concepts to describe God… Most theologians agree that we ought to avoid understanding ‘father’ as designating God as a male deity. Rather, the word is… conveying a dimension of the divine reality…” (Pg. 146-147)
He argues, “ordained ministers are persons chosen by God and recognized by the church as having the responsibility to lead God’s people … The centrality of these themes means that the evangelical understanding of the church poses no inherent roadblocks to women’s serving as clergy… Not only does evangelical ecclesiology pose no roadblock… but we believe that its egalitarian impulse demands a partnership of male and female within the ordained office… A church where all follow Christ’s commands is one in which women and men work side by side in the varied ministries of the community.” (Pg. 186-187) Later, he summarizes, “Our thesis is that rather than eliminating women from serving, the representative and authoritative dimensions of the ordained office demand the full participation of men and women.” (Pg. 200)
He concludes, “The promotion of mutuality is one of the central challenges the contemporary situation sets before the church… Church leaders can take a giant step in this direction by modeling mutuality. This includes widening the circle of those who contribute to the leadership process… This model lies at the heart of the plea for women’s ordination. Egalitarians want the church to avail itself of the particular contributions of men AND women in every aspect of its life. The egalitarian case is not built on the myth of androgyny… Rather, the differences between the sexes demand the inclusion of both in leadership. Because men and women view the world in different ways, the church leadership team is enhanced by the presence of both.” (Pg. 229-230)
This book will be of great interest to Christians studying such male/female issues, including ordination.
Theology professor Stanley J. Grenz wrote in the Preface to this 1995 book, “My desire to write a book exploring the question of women in the church was sparked nearly a decade ago… the denomination of my upbringing was in the throes of a hotly contested, emotional debate over women’s ordination… I witnessed the negative effect much of the rhetoric was having in the lives of many students… The heat of this controversy led me into a sustained study of the issue… The time had come to speak out… believing that no side in a controversy among concerned Christians could be either devoid of truth or totally free from errors…. I began discussing … the idea for a book that would move beyond the debate over … specific biblical texts and would draw from Christian theology to shed light on the role of women in the church today…[My colleague Denise Muir Kjesbo’s] involvement would add a needed dimension to the project… the entire volume reflects Denise’s thinking of the topics covered and therefore is… her book as well as mine.” (Pg. 8-9)
He explains in the Introduction, “In this volume we take up the challenge posed by this fundamental disagreement within evangelicalism, conscious that sincere believers stand on both sides of the divide… we address the question of women in ministry from three vantage points: church history, Scripture and Christian theology. If there is not historical, biblical or theological basis to conclude that the Spirit calls women into leadership roles in the church, then the contemporary case for women’s justice is ill-founded… Our thesis, however, is that historical, biblical and theological considerations converge not only to allow but indeed to insist that women serve as full partners with men in all dimensions of the church’s life and ministry… We have purposely focused our reflections in this book on the issue of women in the ordained ministry.” (Pg. 16-17)
He clarifies, “[Complementarians state that] God created male and female equal but also designed the woman to complement the man by subordinating herself to his leadership… Egalitarians seek to replace the hierarchical ordering of male over female with a focus on reciprocal relations and mutuality in relationships… [They] argue that God intends that men and women mutually support each other in all dimensions of life, including within the church and the church’s ministry.” (Pg. 17-18)
After a historical survey, he summarizes, “the growing exclusion of women from authoritative leadership did not come from advances in biblical exegesis. Rather… the institutionalization of the church… found that ‘monks and priests who have once pointed to the examples of Deborah, Huldah and others in the Bible to support their submission to the abbesses were now proclaiming that it was contrary to the laws of God for a man to submit to a woman.” (Pg. 42)
He notes, “Women pastors … remained relatively rate throughout the nineteenth century… Ordination for women proved to be an uphill battle. Women faced not only arguments from biblical texts but also sociological arguments, especially the prevailing belief that a woman could not be ordained to pastoral ministry and maintain a healthy family life. If called to choose between them, the godly woman would opt for the family.” (Pg. 52)
He points out, “The Old Testament narrates the stories of some great women chosen by God to lead Israel. But we should not assume that the few women specifically named constitute the total number of women acting in such authoritative roles. The Old Testament gives every indication that unnamed women and men served in authoritative capacities throughout Israel’s history. Scripture offers no evidence that the Israelites ever rejected a woman’s leadership simply on the basis of gender.” (Pg. 67)
He observes, “Jesus’ dealings with women ran contrary to the cultural norms of his day; he viewed all people, whether male or female, as persons. Counter to rabbinic practice, our Lord freely associated with women… He touched and was touched by women, even those who were ritually unclean… or whose morals were questionable. Jesus not only warmly received women who came to him… he clearly demonstrated that men and women could intimately relate to each other on more than just a sexual level.” (Pg. 73-75)
He comments, “Women served important roles within the ministries of the early church… Several … functions… clearly move us into the realm of authoritative speaking. One such function was prophesying… Women clearly function as prophets in the New Testament communities… In addition, women functioned as teachers … A prime example is Priscilla… Contrary to the complementarian opinion, the text of Acts will not allow us to transform this narrative into anything other than … authoritative teaching by a woman in the church.” (Pg. 81-83)
He admits, “1 Timothy 3 … does not unambiguously assert that women served as deacons. In Paul’s reference to women in 1 Tim 3:1, the apostle does not use the word ‘deacon’… His choice of a feminine noun … opens the possibility that he was referring either to women office holders or, less likely, to the wives of male deacons. Even if… Paul meant women office holders, the exact nature of the office remains in question.” (Pg. 87)
He reports, “The search for a woman who bore the title ‘apostle’ focuses on [Junia, in Rom 16:7]… In determining the status of Junia(s), we encounter … determining what Paul means by the phrase ‘prominent among the apostles.’ Commentators have proposed two possibilities. [Junia and Andronicus] were either ‘well known BY the apostles’ or ‘outstanding AS apostles.’… the latter interpretation appears to be the preferred interpretation, even among contemporary commentators who oppose women’s ordination…” (Pg. 92-93)
He suggests, “The complementarian case may be overstated. Complementarians rightly remind us that Galatians 3:28 is a broad, general statement that occurs in a discussion of … God’s work in salvation, not church practice… Nevertheless, at this point egalitarians, and not complementarians, are on the right track… if Paul ever acknowledged the ministry of a woman Christian leader---and we have noted several examples that he … actually supported women in ministry---then egalitarians are following Paul’s own lead in their application of Galatians 3:28. And the seemingly restrictive texts complementarians cite… [are] but Paul’s attempts to counter the abuses of specific situations.” (Pg. 107)
In 1 Timothy 2 Paul “incorporates the radical idea that women learn. Yet [his] central purpose is… to describe the demeanor in which such learning was to occur. Consequently, the apostle adds two descriptive phrases. The women are to ‘learn in silence.’ … The women are likewise to learn ‘with full submission.’ … Egalitarians, however, note that the apostle did not instruct the women to be in submission to either their husbands or male church leadership… With both of these statements, Paul is enjoining an attitude of receptivity.” (Pg. 128)
He states, “most Christian theologians conclude that there are no sexual distinctions in God… [The] central truth about the nature of God---namely, that he is personal---demands the use of personal pronouns. Substitution of the neutral term ‘it’ … would reduce God to an impersonal reality… Yet the male orientation of the biblical designations for God runs deeper than the use of personal (male) pronouns. Repeatedly the biblical authors use male images and concepts to describe God… Most theologians agree that we ought to avoid understanding ‘father’ as designating God as a male deity. Rather, the word is… conveying a dimension of the divine reality…” (Pg. 146-147)
He argues, “ordained ministers are persons chosen by God and recognized by the church as having the responsibility to lead God’s people … The centrality of these themes means that the evangelical understanding of the church poses no inherent roadblocks to women’s serving as clergy… Not only does evangelical ecclesiology pose no roadblock… but we believe that its egalitarian impulse demands a partnership of male and female within the ordained office… A church where all follow Christ’s commands is one in which women and men work side by side in the varied ministries of the community.” (Pg. 186-187) Later, he summarizes, “Our thesis is that rather than eliminating women from serving, the representative and authoritative dimensions of the ordained office demand the full participation of men and women.” (Pg. 200)
He concludes, “The promotion of mutuality is one of the central challenges the contemporary situation sets before the church… Church leaders can take a giant step in this direction by modeling mutuality. This includes widening the circle of those who contribute to the leadership process… This model lies at the heart of the plea for women’s ordination. Egalitarians want the church to avail itself of the particular contributions of men AND women in every aspect of its life. The egalitarian case is not built on the myth of androgyny… Rather, the differences between the sexes demand the inclusion of both in leadership. Because men and women view the world in different ways, the church leadership team is enhanced by the presence of both.” (Pg. 229-230)
This book will be of great interest to Christians studying such male/female issues, including ordination.
November 17, 2017
I must admit I was skeptical at first wondering where this book would take its readers. By the time I was into the first couple of chapters I was hooked, wanting to see the next layer as the author peeled back the established views as one may peel an onion. The book has presented many valid points and dispelled some archaic thinking. It is a very good read and should open minds and dialogue.
January 14, 2023
A very helpful theology book about Women in ministry.
December 5, 2024
An interesting book overall, offering a generic approach to egalitarianism and is not denomination-specific. I’m currently working through my stance on complementarianism and egalitarianism. Perhaps the weakest parts of the book is its historical section, and then it’s exegetical sections, while persuasive, neglect a full enough development of 1 Timothy 3:1-7 or Titus 1:5-9. Otherwise, it offers compelling arguments for an egalitarian view of women in ministry!
March 15, 2019
Same but fine
Same arguments as every other book on the topic. Regardless, there is much conjecture on either side. However, I still tend to see more direct biblical evidence on the complementarian position. I’m not done studying and learning though.
Same arguments as every other book on the topic. Regardless, there is much conjecture on either side. However, I still tend to see more direct biblical evidence on the complementarian position. I’m not done studying and learning though.
October 7, 2022
Very good study on the role of women
April 18, 2023
Good book on the topic. Will use for reference in the future
Want to read
November 28, 2024rec: P Danielle
July 5, 2016
This book was exactly what I was looking for. A comprehensive survey of Scripture, history, and other topics as they relate to the question of women's roles in ministry, from a perspective differing from that in which I was raised.
The authors take a very high view of Scripture, present arguments with humility, pointing out those which are weak or based on an ambiguous point. I understand that this book was published long enough ago to be based, in part, on some out-of-date biblical scholarship, but the breadth and posture in which their argument is put forth serves the ideal framework for my first serious, personal exploration of this topic.
The authors take a very high view of Scripture, present arguments with humility, pointing out those which are weak or based on an ambiguous point. I understand that this book was published long enough ago to be based, in part, on some out-of-date biblical scholarship, but the breadth and posture in which their argument is put forth serves the ideal framework for my first serious, personal exploration of this topic.
May 12, 2014
This book handles a hot button topic with care to the emotions that can run hot. As a complimentarian living in an egalitarian world I found the arguments presented to be fair an unbiased. Grenz and his writing partner are egalitarian, but they admit that their position is at times week. Another point to be made is a number of the arguments they make for the egalitarian stance sound a lot like the arguments my complimentarian friends would make. Overall a well done work that is informative and presents the argument well.
May 14, 2015
A worthy exploration of the issue of gender distinction in the pastorate, from a egalitarian perspective. While (I've been told) this work is now a bit dated, it seems to fairly present both sides of the debate. Seems to me there is a lot of freedom in this issue for each local church congregation to study the Scriptures, listen to the Spirit, and then simply decide what it believes, and go from there...
December 9, 2013
A solid introduction to the issues regarding women in the offices of the Church. It was written some years ago now, and the hermeneutical and exegetical arguments have advanced since then, but it remains a quality introduction to the subject, and demonstrates that the hierarchical-complimentarian claims are at a distinct disadvantage, theologically speaking.
January 12, 2017
A helpful, well-researched book that opens up the ancient world to modern readers in an accessible way. Laypeople, pastors, and seminarians alike will find many of their assumptions about the role of women in the church challenged even as the enduring authority of Scripture is upheld. Thoughtful Christians on both sides of the issue would do well to read this book.
November 25, 2015
A comprehensive look with adequate space to the other side given, Biblically argued from both the didactic and descriptive passages of the Bible, with a challenge to the complementarian that views leadership in the Church primarily a position of power as opposed to service.
March 8, 2007
This is a great book into understanding what the Bible says about women and their roles in the Church!!!
June 21, 2013
An excellent introduction, but pales in comparison to Philip Payne's work.
March 22, 2015
The writing is a little dry and academic, however the content of the book is great. The author covers almost every angle. Lots of helpful information.
August 10, 2016
Great book. A great resource!
Displaying 1 - 19 of 19 reviews