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Fresh Perspectives on Women in Ministry
Bourgeois Babes, Bossy Wives, and Bobby Haircuts: A Case for Gender Equality in Ministry
Taking a stand over the gender-issue divide
Author and New Testament scholar Michael Bird was formerly in favor of distinct gender roles in ministry, a viewpoint commonly called "complementarianism." But inconsistencies in practice and careful biblical study convinced him to rethink his position.
Originally published as a short ebook, Bourgeois Babes, Bossy Wives, and Bobby Haircuts offers an engaging, incisive perspective on biblical gender equality and the egalitarian view--a preference for allowing women to hold teaching and leadership positions in ministry.
While Bird is now egalitarian, he nevertheless strikes a respectful tone toward those in his previous camp, seeking to craft a perspective that both values women and upholds biblical differences between the sexes. Humorous and hard-hitting, Bird will challenge readers on both sides of the gender-issue divide.
Author and New Testament scholar Michael Bird was formerly in favor of distinct gender roles in ministry, a viewpoint commonly called "complementarianism." But inconsistencies in practice and careful biblical study convinced him to rethink his position.
Originally published as a short ebook, Bourgeois Babes, Bossy Wives, and Bobby Haircuts offers an engaging, incisive perspective on biblical gender equality and the egalitarian view--a preference for allowing women to hold teaching and leadership positions in ministry.
While Bird is now egalitarian, he nevertheless strikes a respectful tone toward those in his previous camp, seeking to craft a perspective that both values women and upholds biblical differences between the sexes. Humorous and hard-hitting, Bird will challenge readers on both sides of the gender-issue divide.
62 pages, Kindle Edition
First published December 25, 2012
72 people are currently reading
217 people want to read
About the author
Michael F. Bird
87 books157 followersDr. Michael Bird (Ph.D University of Queensland) is Lecturer in Theology at Ridley Melbourne College of Mission and Ministry. He is the author of several books including Jesus and the Origins of the Gentile Mission (2006), The Saving Righteousness of God (2007), A Bird’s-Eye View of Paul (2008), Colossians and Philemon (2009), Crossing Over Sea and Land: Jewish Missionary Activity in the Second Temple Period (2009), and Are You the One Who is to Come? The Historical Jesus and the Messianic Question (2009).
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Displaying 1 - 30 of 54 reviews
August 13, 2019
There were some things that I appreciated in this book. Such as his attempt to salvage the doctrine of headship in the contemporary evangelical church, his various rebukes to the egalitarian position, and his rejection of radical feminism. But this book is not very good, and I was not convinced.
When a whole book, and the exegesis of scripture is based on speculation and a reconstruction of historical events and not the scripture itself we are going to run into major problems, and Bird does.
The author even admits this in the conclusion of the chapter on the exegesis of the passages pertaining to the subject saying, "let me emphasize that my conclusion is based on the reconstruction of the heresy in Ephesus and my understanding of the connotations of the words of "teach" and "authority" in 1 Timothy 2:12 as negative - both of which are contestable." We will go everywhere but the Word of God to interpret the Word of God!
Also, the continual use of words such as "perhaps", "probably", "maybe", does not bode well for your argument. This booklet is only fifty pages and I found myself confused trying to follow his train of thought. The primary weapon Bird uses against the complementation position is the culture in which each passage was written which is a very tired argument. No matter how you spin it.
As I said, I appreciate some aspects of this book but all in all it did little to convince me.
When a whole book, and the exegesis of scripture is based on speculation and a reconstruction of historical events and not the scripture itself we are going to run into major problems, and Bird does.
The author even admits this in the conclusion of the chapter on the exegesis of the passages pertaining to the subject saying, "let me emphasize that my conclusion is based on the reconstruction of the heresy in Ephesus and my understanding of the connotations of the words of "teach" and "authority" in 1 Timothy 2:12 as negative - both of which are contestable." We will go everywhere but the Word of God to interpret the Word of God!
Also, the continual use of words such as "perhaps", "probably", "maybe", does not bode well for your argument. This booklet is only fifty pages and I found myself confused trying to follow his train of thought. The primary weapon Bird uses against the complementation position is the culture in which each passage was written which is a very tired argument. No matter how you spin it.
As I said, I appreciate some aspects of this book but all in all it did little to convince me.
February 18, 2025
Not a fan of the title, but it’s a short and clear view on how to (nearly) fully incorporate women into the various ministries of the church. I wonder if he would change anything in how he presents his argument, just based on some stuff I’ve read from him more recently.
March 24, 2024
Short, clear and helpful little book.
December 20, 2021
This ebook is a little introduction to a mediating position between patriarchy and feminism. There is a lot to commend here. But, there are also a lot of arguments from silence.
Read
February 4, 2023I really hoped that this might push and challenge my thinking on this topic a little more than it did. The book certainly did a handy job of arguing for much greater prominence of women in church life and public word ministry than has often been allowed. However the case for egalitarianism didn’t stretch me as I’d hoped.
1. Households. Much was made of Stephanus’ household leadership being equated with those who are of Chloe. I’ll have to revisit this, but it is interesting (and un-noted by Bird) that the household language is not explicitly attached to Chloe (despite the NIV) in the way it is to Stephanus. Bird does helpfully acknowledge that Paul enjoins submitting to Stephanus. He does not do so by name for Chloe. The chain of “ifs” that equate Chloe and Stephanus seems weak.
2. Phoebe has never caused me to “fret” 😉
3. The fact that the office of teaching elder is linked with the gift of prophesy does not mean that office and gift are always equated. This move frustrated me
4. I loved how MB challenged the polarisation between many of the positions of egalitarian, moderate comp, etc. and his recognition of the lack of clarity that strongly held labels often bring!
1. Households. Much was made of Stephanus’ household leadership being equated with those who are of Chloe. I’ll have to revisit this, but it is interesting (and un-noted by Bird) that the household language is not explicitly attached to Chloe (despite the NIV) in the way it is to Stephanus. Bird does helpfully acknowledge that Paul enjoins submitting to Stephanus. He does not do so by name for Chloe. The chain of “ifs” that equate Chloe and Stephanus seems weak.
2. Phoebe has never caused me to “fret” 😉
3. The fact that the office of teaching elder is linked with the gift of prophesy does not mean that office and gift are always equated. This move frustrated me
4. I loved how MB challenged the polarisation between many of the positions of egalitarian, moderate comp, etc. and his recognition of the lack of clarity that strongly held labels often bring!
September 16, 2014
I am still not exactly sure where I land in the whole complementarian/egalitarian 'discussion' and am not sure that this small read has swayed me either way. In any case, Bird's work, wherever you land, is certainly a helpful and insightful contribution. In a self-confessed attempt to thread a needle through the 'middle ground', Bird gives helpful contextual information surrounding Paul's world and the milieu into which he wrote, especially regarding 1 Timothy 2:8-15.
November 21, 2024
I thoroughly enjoyed Bird’s writing style - this was an engaging read, whether one agrees with the theology or not.
Having said that, I found his insights helpful. It remains a contentious issue and one that cannot be easily dismissed; Bird addresses this sensitively, acknowledges that his is one among many interpretations and is respectful throughout. His assertion that women can teach and lead in all contexts is convincing, and his hesitation about women in higher ordained roles in honest and fair. I thought his epilogue was particularly great - emotion and experience cannot be a good yardstick for theology, but we cannot deny the countless women throughout history and the Bible itself who have led well for the glory of God and the coming of his kingdom here on earth.
Having said that, I found his insights helpful. It remains a contentious issue and one that cannot be easily dismissed; Bird addresses this sensitively, acknowledges that his is one among many interpretations and is respectful throughout. His assertion that women can teach and lead in all contexts is convincing, and his hesitation about women in higher ordained roles in honest and fair. I thought his epilogue was particularly great - emotion and experience cannot be a good yardstick for theology, but we cannot deny the countless women throughout history and the Bible itself who have led well for the glory of God and the coming of his kingdom here on earth.
June 28, 2020
A very accessible overview of Bird’s case for gender equality in ministry. Focusing solely on the Pauline texts, Bird offers what could be understood as a middle way between the “egalitarian” and “complementarian” positions.
January 17, 2025
I really like this little reader. It gives me somethings to ponder. I am not sure he is actually an egalitarian and he admits as much. I am not endorsing all his views yet. But I would say they should be taken seriously and graciously. I feel closer to his position than hard core complementarians. Time will tell where I land, if anywhere, on this second order issue.
July 24, 2023
A 56 page book. So good. No point having more pages for the sake of it. An interesting intro to women in leadership.
June 1, 2022
I enjoyed this little book. It is a quick introductory read, and not exhaustive by any means. Bird bookends the volume by presenting the major views on gender within a church as a spectrum, rather than two distinct camps. Within this framework, the reader is encouraged to consider that they may have more in common with someone on “the other side of the aisle” than with someone of a more extreme persuasion on their own side. The bulk of the book is spent walking through the major passages in the Pauline epistles referring to the ministry work of women or specifically teaching on women in church settings. He argues for a specific position based on his understanding of all of the texts, but does not interact in depth with alternative positions. Regardless of whether the reader agrees with where he lands (I won’t spoil it here!), I think anyone could appreciate the charity with which he writes. He acknowledges that faithful Christians come to different conclusions with the same set of evidence. He encourages/challenges complementarians to accept that most evangelical egalitarians have a high view of Scripture and are not just “riding the cultural tides,” and encourages/challenges egalitarians to accept that most complementarians are not out to oppress or abuse women.
January 12, 2025
In Bourgeois Babes, Bossy Wives, and Bobby Haircuts: A Case for Gender Equality in Ministry (2012), part of the Fresh Perspectives on Women in Ministry series, New Testament scholar Michael F. Bird outlines how inconsistencies in practice and rigorous biblical study led him to abandon his former complementarian stance. Influenced by theologians such as John Piper and John MacArthur, Bird once adhered to the exclusion of women from ministry. However, this book reflects his transition to advocating for gender equality in ministry.
In the Introduction, Bird recounts four key experiences that caused him to question and ultimately reject complementarianism. These include (1) witnessing a woman barred from leading worship because leadership was deemed a male role, (2) discovering in Acts and Paul’s letters that many of Paul’s female coworkers played significant roles beyond instructing women and children, (3) learning that women were required to vacate their seats for men at the 2006 Together for the Gospel conference, and (4) conducting an in-depth study of 1 Timothy 2:11–14, the “epicenter of the debate.” This study deepened his understanding of Paul’s teaching on women in ministry, convincing him that women can teach, preach, and lead in the local church. Although initially cautious about women in senior church roles due to “ecumenical concerns,” Bird now (after publication of his book) fully supports their inclusion in all levels of ministry. The introduction effectively sets the stage for Bird’s argument. He shares his personal journey with humility, emphasizing his intent to explore Scripture rather than impose his conclusions on readers.
Chapter 1, Who’s Who in the Zoo?, maps out the diverse positions in the debate. Bird highlights that the discussion is not simply complementarian versus egalitarian but includes nuanced views, from Christian feminism (left) to hierarchical complementarianism (right). A helpful table on page 13 summarizes these positions. Bird argues that the central question must be “What did Paul really say about women?” (p. 14)
To address this question, Bird begins Chapter 2 with Phoebe, the deacon of the church in Cenchreae (Rom. 16:1). Bird engagingly recounts how he challenges his students by asking who delivered Paul’s letter to the Romans. When they realize it was Phoebe, he follows up: “If the Romans had any questions about the letter (...) who do you think they would ask?” (p. 16). Bird’s point is clear: Phoebe likely explained and taught the letter, demonstrating that women were integral to the didactic life of the early church. While this observation is compelling, Bird acknowledges that it is not the definitive argument in the debate.
Chapter 3 delves deeper into Paul’s writings about women. Bird examines passages such as 1 Cor. 11:2–16 and 1 Cor. 14:33–36. The latter discusses women’s silence, which Bird explains from the specific context of women disrupting the church service, rather than universally prohibiting women from speaking. Under the section Paul’s Cohort of Female Coworkers, Bird highlights numerous examples of women in leadership roles. He discusses Priscilla and Aquila’s teaching (exenthento, which is plural) in Acts 18:26, the use of synergos ("coworker") for female leaders (e.g., Rom. 16:3; Phil. 4:3), and Junia, “outstanding among the apostles” (Rom. 16:7). Bird argues that these examples indicate that women were actively involved in ministry, teaching, and leadership alongside men.
The pivotal text in the debate, 1 Timothy 2:11–15, receives most attention in the book. Bird rejects the idea that the passage is an interpolation, affirming its place as inspired Scripture. He critiques complementarian interpretations, which inconsistently apply the passage to church life while ignoring its implications for other spheres of life. Bird contextualizes the text within the honor-shame culture of the Roman world and the rise of the “new” Roman woman. His brief yet insightful discussion of Greek terms such as didaskō and authenteō leads him to conclude that Paul opposed women dominating through false teaching in the Ephesian house churches. Bird’s exegesis places the passage within its historical and cultural context, offering a more nuanced interpretation. However, the content is presented in a rather condensed manner, largely due to the very limited length of the book.
In his Conclusion, Bird synthesizes his argument, noting that women were involved in various leadership roles, including benefactors, prophets, deacons, and household leaders. His critique of complementarians using his commandments as "rabbinc case law" (p. 38) is both sharp and well-founded. In his conclusion he underscores that the debate over women in ministry is a “second order matter,” not a core doctrine. Bird’s humility is evident when he admits he does not have “complete clarity on every exegetical issue” (p. 39). Moreover, he wisely places the discussion within a hierarchy of theological priorities—a decision that, in my view, is both prudent and commendable.
Bird’s position is firmly rooted in Scripture, reflecting his commitment to biblical fidelity rather than cultural trends. His arguments are presented in an accessible style, making the book suitable for a broad audience. However, the brevity of the book (45 pages) is both its strength and its weakness. While it provides a concise overview of key texts and arguments, some readers may find the discussion rather limited. For instance, Bird refrains from delving into the context of the Artemis cult in understanding 1 Timothy – not due to the book’s length, but because he is cautious about drawing too heavily on that context, for reasons that remain unclear. Expanding on this context would have further strengthened his case. Interestingly, in his co-written book The New Testament in Its World he actually does mention the Artemis cult context (p. 544).
Bourgeois Babes, Bossy Wives, and Bobby Haircuts is a valuable resource for those seeking a biblical egalitarian perspective on gender equality in (evangelical) church ministry. Bird’s careful yet concise exegesis and personal transparency make his case compelling. While the book’s brevity leaves some questions unanswered, it serves as an excellent starting point for further study. I highly recommend it to anyone interested to be informed on the egalitarian position and hope Bird will expand on these ideas in a more comprehensive volume in the future.
In the Introduction, Bird recounts four key experiences that caused him to question and ultimately reject complementarianism. These include (1) witnessing a woman barred from leading worship because leadership was deemed a male role, (2) discovering in Acts and Paul’s letters that many of Paul’s female coworkers played significant roles beyond instructing women and children, (3) learning that women were required to vacate their seats for men at the 2006 Together for the Gospel conference, and (4) conducting an in-depth study of 1 Timothy 2:11–14, the “epicenter of the debate.” This study deepened his understanding of Paul’s teaching on women in ministry, convincing him that women can teach, preach, and lead in the local church. Although initially cautious about women in senior church roles due to “ecumenical concerns,” Bird now (after publication of his book) fully supports their inclusion in all levels of ministry. The introduction effectively sets the stage for Bird’s argument. He shares his personal journey with humility, emphasizing his intent to explore Scripture rather than impose his conclusions on readers.
Chapter 1, Who’s Who in the Zoo?, maps out the diverse positions in the debate. Bird highlights that the discussion is not simply complementarian versus egalitarian but includes nuanced views, from Christian feminism (left) to hierarchical complementarianism (right). A helpful table on page 13 summarizes these positions. Bird argues that the central question must be “What did Paul really say about women?” (p. 14)
To address this question, Bird begins Chapter 2 with Phoebe, the deacon of the church in Cenchreae (Rom. 16:1). Bird engagingly recounts how he challenges his students by asking who delivered Paul’s letter to the Romans. When they realize it was Phoebe, he follows up: “If the Romans had any questions about the letter (...) who do you think they would ask?” (p. 16). Bird’s point is clear: Phoebe likely explained and taught the letter, demonstrating that women were integral to the didactic life of the early church. While this observation is compelling, Bird acknowledges that it is not the definitive argument in the debate.
Chapter 3 delves deeper into Paul’s writings about women. Bird examines passages such as 1 Cor. 11:2–16 and 1 Cor. 14:33–36. The latter discusses women’s silence, which Bird explains from the specific context of women disrupting the church service, rather than universally prohibiting women from speaking. Under the section Paul’s Cohort of Female Coworkers, Bird highlights numerous examples of women in leadership roles. He discusses Priscilla and Aquila’s teaching (exenthento, which is plural) in Acts 18:26, the use of synergos ("coworker") for female leaders (e.g., Rom. 16:3; Phil. 4:3), and Junia, “outstanding among the apostles” (Rom. 16:7). Bird argues that these examples indicate that women were actively involved in ministry, teaching, and leadership alongside men.
The pivotal text in the debate, 1 Timothy 2:11–15, receives most attention in the book. Bird rejects the idea that the passage is an interpolation, affirming its place as inspired Scripture. He critiques complementarian interpretations, which inconsistently apply the passage to church life while ignoring its implications for other spheres of life. Bird contextualizes the text within the honor-shame culture of the Roman world and the rise of the “new” Roman woman. His brief yet insightful discussion of Greek terms such as didaskō and authenteō leads him to conclude that Paul opposed women dominating through false teaching in the Ephesian house churches. Bird’s exegesis places the passage within its historical and cultural context, offering a more nuanced interpretation. However, the content is presented in a rather condensed manner, largely due to the very limited length of the book.
In his Conclusion, Bird synthesizes his argument, noting that women were involved in various leadership roles, including benefactors, prophets, deacons, and household leaders. His critique of complementarians using his commandments as "rabbinc case law" (p. 38) is both sharp and well-founded. In his conclusion he underscores that the debate over women in ministry is a “second order matter,” not a core doctrine. Bird’s humility is evident when he admits he does not have “complete clarity on every exegetical issue” (p. 39). Moreover, he wisely places the discussion within a hierarchy of theological priorities—a decision that, in my view, is both prudent and commendable.
Bird’s position is firmly rooted in Scripture, reflecting his commitment to biblical fidelity rather than cultural trends. His arguments are presented in an accessible style, making the book suitable for a broad audience. However, the brevity of the book (45 pages) is both its strength and its weakness. While it provides a concise overview of key texts and arguments, some readers may find the discussion rather limited. For instance, Bird refrains from delving into the context of the Artemis cult in understanding 1 Timothy – not due to the book’s length, but because he is cautious about drawing too heavily on that context, for reasons that remain unclear. Expanding on this context would have further strengthened his case. Interestingly, in his co-written book The New Testament in Its World he actually does mention the Artemis cult context (p. 544).
Bourgeois Babes, Bossy Wives, and Bobby Haircuts is a valuable resource for those seeking a biblical egalitarian perspective on gender equality in (evangelical) church ministry. Bird’s careful yet concise exegesis and personal transparency make his case compelling. While the book’s brevity leaves some questions unanswered, it serves as an excellent starting point for further study. I highly recommend it to anyone interested to be informed on the egalitarian position and hope Bird will expand on these ideas in a more comprehensive volume in the future.
December 21, 2021
Came across this short work while searching for another book by Bird online. It offers a brief survey of the key texts in the complementarian-egalitarian debate. I especially appreciated that it addressed what, for me, has always seemed the strongest evidence for complementarianism: Paul’s argument from creation in 1 Tim. 2:12-14.
In the end, Bird holds to an intermediary position. He affirms male headship in the home, tempered by mutual submission, and he thinks that there are still good theological and practical reasons for a man to have the highest position of authority in the local church. Within that structure, however, women are free to exercise all of the spiritual gifts, including teaching, without restrictions on those to whom they can minister.
Whether you agree with Bird’s exegetical conclusions or not, I think it’s good for complementarians to recognize that, at their best, egalitarians are not forsaking the clear teaching of Scripture to bow to cultural pressures. That’s an unfair characterization. Rather, they are simply trying to interpret the Bible in its historical and sociocultural context.
For a brief, readable, and balanced introduction to this debate, by a scholar who cannot easily be pegged into either hole, I recommend this book.
In the end, Bird holds to an intermediary position. He affirms male headship in the home, tempered by mutual submission, and he thinks that there are still good theological and practical reasons for a man to have the highest position of authority in the local church. Within that structure, however, women are free to exercise all of the spiritual gifts, including teaching, without restrictions on those to whom they can minister.
Whether you agree with Bird’s exegetical conclusions or not, I think it’s good for complementarians to recognize that, at their best, egalitarians are not forsaking the clear teaching of Scripture to bow to cultural pressures. That’s an unfair characterization. Rather, they are simply trying to interpret the Bible in its historical and sociocultural context.
For a brief, readable, and balanced introduction to this debate, by a scholar who cannot easily be pegged into either hole, I recommend this book.
November 27, 2019
An accessible contribution to a complex topic
In a short number of pages and words, Michael Bird gives a summary overview of Biblical Complementarian and Egalitarian positions through the lens of Pauline writings.
It’ll offend people who find themselves on differing perspectives in this issue- but there’s a clear humility and open-handed approach to his reading and interpretation of the selected Scriptures in this book.
Whether you agree, disagree or remain uncertain; some of Bird’s concluding remarks are poignant: “...[his views] are contestable. I invite my readers to... investigate my hypothesis against Scripture itself (Acts 17:11) and to test all things and to hold fast to that which is good (1 Thess. 5:22).” (636/903)
Anyone who presents their opinion in a manner like that, is worth considering to at least some degree.
Would recommend!
In a short number of pages and words, Michael Bird gives a summary overview of Biblical Complementarian and Egalitarian positions through the lens of Pauline writings.
It’ll offend people who find themselves on differing perspectives in this issue- but there’s a clear humility and open-handed approach to his reading and interpretation of the selected Scriptures in this book.
Whether you agree, disagree or remain uncertain; some of Bird’s concluding remarks are poignant: “...[his views] are contestable. I invite my readers to... investigate my hypothesis against Scripture itself (Acts 17:11) and to test all things and to hold fast to that which is good (1 Thess. 5:22).” (636/903)
Anyone who presents their opinion in a manner like that, is worth considering to at least some degree.
Would recommend!
August 7, 2021
I really like Michael aBird but this is just not a good defense of his egalitarian position. It’s a great defense of the inclusion of women in the life of the church and every ministry besides the role of pastor/elder. But that wasn’t the issue at stake. He set out to make a positive case for female elders. The best he could do was (self-admittedly, p49) attempt to reconstruct historical contexts which would render specific texts (1 Tim. 2:12 in particular) not applicable today.
I still like Bird, but I left more convinced of the complementarian position.
I still like Bird, but I left more convinced of the complementarian position.
September 18, 2019
Not very convincing. A lot of, it can't mean this therefore X logic. Example: Creation order can't be a universal argument regarding women preaching because it's used in the headcoverings text and God wouldn't have given a universal command regarding hats. Another example: it couldn't have been a universal command because it simply can't mean that women shouldn't have authority in the secular arena. This isn't trustworthy
January 14, 2013
Interesting, and irenic, attempt to make a case for women in ministry. I think Bird shows there is a case to answer I'm just no completely convinced he makes it.
July 29, 2019
Not really impressed by any of the arguments here. Nor does it seem to me to be a "Fresh Perspective".
August 8, 2021
Although I sympathize with Michael Bird’s desire to bring a “fresh perspective” to the question of gender in ministry, I was not at all convinced by the arguments in this booklet. Maybe I am not alone, the author himself confesses that some of what he says is inference from the biblical text or contestable. I am thankful that he had the humility to say so becauseI I think one of the problems in the current debate is individuals making dogmatic statements without the necessary humility to realize that aspects of one’s perspective might need to be corrected.
Original Bird held a “complementarian” outlook on the issue of women in ministry but in light of his study of Scripture he has moved toward that of gender equality. In some cases women can be pastors. In this booklet he makes his case and, to some degree, tries to “thread the needle” between complementarianism and egalitarianism. While I appreciate his sincere effort to listen carefully to Scripture I found some of his key arguments unconvincing. The examples are too numerous to cite, so I will limit myself to just two.
First, in an assertion that is key to his perspective on women in ministry, Bird states on the basis of Romans 16:1, 2, that Phobe (a woman) delivered the Roman letter to the church there and, given this important role, she became the first interpreter of the epistle to the church in Rome. The obvious problem with this assertion is that the Scriptures do not clearly assert either that she personally delivered the letter (which she may have) or that she became its first interpreter to the church. This is conjecture. While Phoebe must have been a remarkable woman and clearly had a significant role in ministry, Bird’s position requires that he go beyond what the Bible actually says.
A second problematic argument is found in Bird’s handling of the critical text, 1 Timothy 2:11-15. This is an especially difficult passage for those who argue for gender equality since Paul clearly says, “I do not permit a woman to teach or to assume authority over a man.” So how does this author explain this key passage? Bird understands it not as a “positive” command that prohibits women from teaching in such a way that they exercise authority over men, but as a “negative” one in which women are prohibited from dominating men by teaching false doctrine. There are clear problems both grammatically and textually with this argument but perhaps the simplest response is to say that if Paul wants to address heretical teaching he can do so with unequivocal language that leaves no question about his intention. Bird’s position does not adequately account for what Paul actually says in this text.
So, while I appreciate Michael Bird’s effort to bring a fresh perspective to the question of women in ministry, I doubt that this effort will change many minds. That does not mean that the effort is unimportant. On the critically important matter of the role of women in ministry Christians from all perspectives need to listen carefully to those with whom they disagree.
Original Bird held a “complementarian” outlook on the issue of women in ministry but in light of his study of Scripture he has moved toward that of gender equality. In some cases women can be pastors. In this booklet he makes his case and, to some degree, tries to “thread the needle” between complementarianism and egalitarianism. While I appreciate his sincere effort to listen carefully to Scripture I found some of his key arguments unconvincing. The examples are too numerous to cite, so I will limit myself to just two.
First, in an assertion that is key to his perspective on women in ministry, Bird states on the basis of Romans 16:1, 2, that Phobe (a woman) delivered the Roman letter to the church there and, given this important role, she became the first interpreter of the epistle to the church in Rome. The obvious problem with this assertion is that the Scriptures do not clearly assert either that she personally delivered the letter (which she may have) or that she became its first interpreter to the church. This is conjecture. While Phoebe must have been a remarkable woman and clearly had a significant role in ministry, Bird’s position requires that he go beyond what the Bible actually says.
A second problematic argument is found in Bird’s handling of the critical text, 1 Timothy 2:11-15. This is an especially difficult passage for those who argue for gender equality since Paul clearly says, “I do not permit a woman to teach or to assume authority over a man.” So how does this author explain this key passage? Bird understands it not as a “positive” command that prohibits women from teaching in such a way that they exercise authority over men, but as a “negative” one in which women are prohibited from dominating men by teaching false doctrine. There are clear problems both grammatically and textually with this argument but perhaps the simplest response is to say that if Paul wants to address heretical teaching he can do so with unequivocal language that leaves no question about his intention. Bird’s position does not adequately account for what Paul actually says in this text.
So, while I appreciate Michael Bird’s effort to bring a fresh perspective to the question of women in ministry, I doubt that this effort will change many minds. That does not mean that the effort is unimportant. On the critically important matter of the role of women in ministry Christians from all perspectives need to listen carefully to those with whom they disagree.
March 24, 2025
Bird argues for a moderate egalitarian position, that women are allowed to teach (men) in churches, but that they cannot be the senior pastor of a church. His basic arguments are as follows:
1. Phoebe (in Romans 16) could have carried out pastoral duties.
2. Paul mentioned lots of female coworkers. They could have been pastors as well.
3. 1 Cor 11 bases the male/female hierarchy on the created order, and speaks of the cultural use of head coverings.
4. 1 Cor 14 says that women should not speak in church, but we "know" Paul isn't making that a strict command because elsewhere he does allow them to speak in church (cf. 11:2-16).
5. 1 Timothy 2 (like 1 Cor 11) bases the hierarchy on the created order, but this is likely making a cultural application (like 1 Cor 11). Also, Bird reconstructs the heresy Paul is warning against and argues that Paul is restricting women from teaching this heresy and dominating men in this way.
Ultimately, Bird acknowledges that "male headship is in a sense normative," and he says that there is "a real prohibition in 1 Timothy 2:11-15 that must be taken seriously, even when contextualized, and it cannot be easily swept aside as many commentators inadvertently do." He says, "I have reservations about women occupying the senior roles of bishop or senior pastor since male headship still seems normative to me."
However, Bird says, "I have had to bow the knee to the biblical evidence that I think shows that women did teach men in the early church."
While I appreciate Bird's hesitancy to use dogmatic terms (he often uses "probably" or "possibly" or "could have been"), his conclusions seem to be based too much on passages that don't actually support his argument. The fact that "women teaching" could be a possible implication of some texts about women does not establish that women were teaching men in the church or that Paul was ok with this.
1. Phoebe (in Romans 16) could have carried out pastoral duties.
2. Paul mentioned lots of female coworkers. They could have been pastors as well.
3. 1 Cor 11 bases the male/female hierarchy on the created order, and speaks of the cultural use of head coverings.
4. 1 Cor 14 says that women should not speak in church, but we "know" Paul isn't making that a strict command because elsewhere he does allow them to speak in church (cf. 11:2-16).
5. 1 Timothy 2 (like 1 Cor 11) bases the hierarchy on the created order, but this is likely making a cultural application (like 1 Cor 11). Also, Bird reconstructs the heresy Paul is warning against and argues that Paul is restricting women from teaching this heresy and dominating men in this way.
Ultimately, Bird acknowledges that "male headship is in a sense normative," and he says that there is "a real prohibition in 1 Timothy 2:11-15 that must be taken seriously, even when contextualized, and it cannot be easily swept aside as many commentators inadvertently do." He says, "I have reservations about women occupying the senior roles of bishop or senior pastor since male headship still seems normative to me."
However, Bird says, "I have had to bow the knee to the biblical evidence that I think shows that women did teach men in the early church."
While I appreciate Bird's hesitancy to use dogmatic terms (he often uses "probably" or "possibly" or "could have been"), his conclusions seem to be based too much on passages that don't actually support his argument. The fact that "women teaching" could be a possible implication of some texts about women does not establish that women were teaching men in the church or that Paul was ok with this.
January 25, 2023
This is an irenic and helpful short book on the evangelical gender debates that strikes a mediating position. Bird describes himself as either an "almost-complementarian or nearly-egalitarian," and resists being pigeon-holed in one camp.
He helpfully explains that there are actually more than two views, providing a spectrum that includes four views (Christian Feminist, Evangelical Egalitarian, Moderate Complementarian, and Hierarchical Complementarian).
His broad coverage of the relevant Pauline texts (and not just the contested passages) in short space is good and largely persuasive, even though I might question the exegetical fine points in a couple of places.
What I appreciate most is how Bird firmly insists that this is a secondary, not primary, doctrine, and urges mutual respect instead of demonizing our brothers and sisters who hold a different position.
A key quote: "My point is that critics should not accuse egalitarians of trying to undermine biblical authority or equate them with radical feminism. Evangelical egalitarians remain in the tradition of an orthodox Christianity and possess a high regard for Scriptures even if (like all of us) they occasionally fall prey to the cultural ethos of our time. At the same time, complementarians do not wake up every morning and conspire how to oppress and abuse women. Many of them are deeply concerned with protecting women from abuse and stemming the exploitation of women, and they wish to see women reach their highest potential in Christ, even if their own patriarchal culture rather than Scripture has shaped their thinking at times. In a nutshell, egalitarians are not opposed to biblical authority and complementarians are not deliberate oppressors of women. When both sides concede as much, then perhaps the gender war will be over" (p. 53).
He helpfully explains that there are actually more than two views, providing a spectrum that includes four views (Christian Feminist, Evangelical Egalitarian, Moderate Complementarian, and Hierarchical Complementarian).
His broad coverage of the relevant Pauline texts (and not just the contested passages) in short space is good and largely persuasive, even though I might question the exegetical fine points in a couple of places.
What I appreciate most is how Bird firmly insists that this is a secondary, not primary, doctrine, and urges mutual respect instead of demonizing our brothers and sisters who hold a different position.
A key quote: "My point is that critics should not accuse egalitarians of trying to undermine biblical authority or equate them with radical feminism. Evangelical egalitarians remain in the tradition of an orthodox Christianity and possess a high regard for Scriptures even if (like all of us) they occasionally fall prey to the cultural ethos of our time. At the same time, complementarians do not wake up every morning and conspire how to oppress and abuse women. Many of them are deeply concerned with protecting women from abuse and stemming the exploitation of women, and they wish to see women reach their highest potential in Christ, even if their own patriarchal culture rather than Scripture has shaped their thinking at times. In a nutshell, egalitarians are not opposed to biblical authority and complementarians are not deliberate oppressors of women. When both sides concede as much, then perhaps the gender war will be over" (p. 53).
March 19, 2022
This little book is a very helpful intro to a moderate evangelical egalitarianism. What stands out most about this book is how Bird manages to disagree with many to his right and left without taking cheap shots or constructing straw men (or straw women).
Bird’s arguments will certainly challenge those across the t/egalitarian spectrum. I found it refreshing that he prioritizes faithfulness to scripture over building an easily digestible theology on women in ministry. For example, Bird makes clear his conviction that the New Testament teaches that husbands have the leadership role in the home, though he doesn’t believe that should restrict women from leadership roles in the church. Furthermore, he admits that he isn’t sure if women should hold the highest ecclesiastical offices.
As for issues that I have with his arguments, I believe several of his arguments for women in ministry are more effective when pitted against the most strict complementarians who don’t allow women teaching in seminary, working outside the home, or female Deacons.
He also, at a few points, ties himself in knots attempting to construct arguments that are very unlikely to convince someone who doesn’t already hold the egalitarian position (and often admits as much).
In all, Bird provides a reasonable introduction to a conservative egalitarian perspective. Anyone who holds to the authority of Scripture should appreciate this work.
Bird’s arguments will certainly challenge those across the t/egalitarian spectrum. I found it refreshing that he prioritizes faithfulness to scripture over building an easily digestible theology on women in ministry. For example, Bird makes clear his conviction that the New Testament teaches that husbands have the leadership role in the home, though he doesn’t believe that should restrict women from leadership roles in the church. Furthermore, he admits that he isn’t sure if women should hold the highest ecclesiastical offices.
As for issues that I have with his arguments, I believe several of his arguments for women in ministry are more effective when pitted against the most strict complementarians who don’t allow women teaching in seminary, working outside the home, or female Deacons.
He also, at a few points, ties himself in knots attempting to construct arguments that are very unlikely to convince someone who doesn’t already hold the egalitarian position (and often admits as much).
In all, Bird provides a reasonable introduction to a conservative egalitarian perspective. Anyone who holds to the authority of Scripture should appreciate this work.
July 11, 2018
So I liked this book but was looking for something stronger. I had already come to my own conclusions one women in ministry and thought this would reinforce my thoughts. But what I found was significant language like "Paul probably was..." "It's most likely that...". And these types of arguments are terribly unsatisfying. Additionally Bird spends some time addressing some nuances in one way (in defense) but is jarring in his conclusions that show he's opinions are counter to his previous arguments.
I think there are simple logical arguments from a sound exegetical look at these passages that Bird fails to highlight effectively. Yet as to his point, we must take these restrictive passages seriously. It's not a wide open door to ministry. But what is often overlooked is that the same restrictions are levied on men as well. There is nuance to this that is always ignored in order to push the egalitarian view or the complimentary view. I do appreciate Bird trying to do that.
I think there are simple logical arguments from a sound exegetical look at these passages that Bird fails to highlight effectively. Yet as to his point, we must take these restrictive passages seriously. It's not a wide open door to ministry. But what is often overlooked is that the same restrictions are levied on men as well. There is nuance to this that is always ignored in order to push the egalitarian view or the complimentary view. I do appreciate Bird trying to do that.
January 14, 2019
Well presented respectful review of the scriptures related to women in ministry
This is a relatively quick read. We are presented with a good review of the various verses that are typically used to define a position taken by the complementarians and the egalitarians. The author shows the difficulties in blindly adopting either view and arrives at an understanding of those verses where women are encouraged to follow their gifting and calling yet within some limits.
Perhaps this is where the often observed challenge occurs - connecting the cultural dots. Are the limits proposed based on the current cultural acceptance of women or on biblically based norms? And why does almost every organization draw the line in a different place?
I find the overall conclusions refreshing and instructive (although more liming than my personal conclusions) for today's evangelicals.
This is a relatively quick read. We are presented with a good review of the various verses that are typically used to define a position taken by the complementarians and the egalitarians. The author shows the difficulties in blindly adopting either view and arrives at an understanding of those verses where women are encouraged to follow their gifting and calling yet within some limits.
Perhaps this is where the often observed challenge occurs - connecting the cultural dots. Are the limits proposed based on the current cultural acceptance of women or on biblically based norms? And why does almost every organization draw the line in a different place?
I find the overall conclusions refreshing and instructive (although more liming than my personal conclusions) for today's evangelicals.
March 17, 2022
What to do with the women
I am one of "those" women. Called to teach, yet blockaded by waiting on permission from men. While I do not feel led to the pastorate, I do feel led to teach adults and I don't much care what their gender or marital status is, nor do I believe God does.
I thank the Lord for Mike Bird. Everything I have read from him is kind, well-researched, and so balanced! He also always throws in a dash of his Aussie wit to make for very pleasant reading.
If you've been trying to learn about the complementarian vs egalitarian debates, this book explains the positions well and fairly while striking a nice balance between the two in his conclusion. It's also a very succinct treatment of the subject to whet your appetite for more.
After this, you might enjoy The Blue Parakeet and Junia is Not Alone by Scot McKnight or literally anything by Lucy Peppiat.
I am one of "those" women. Called to teach, yet blockaded by waiting on permission from men. While I do not feel led to the pastorate, I do feel led to teach adults and I don't much care what their gender or marital status is, nor do I believe God does.
I thank the Lord for Mike Bird. Everything I have read from him is kind, well-researched, and so balanced! He also always throws in a dash of his Aussie wit to make for very pleasant reading.
If you've been trying to learn about the complementarian vs egalitarian debates, this book explains the positions well and fairly while striking a nice balance between the two in his conclusion. It's also a very succinct treatment of the subject to whet your appetite for more.
After this, you might enjoy The Blue Parakeet and Junia is Not Alone by Scot McKnight or literally anything by Lucy Peppiat.
October 5, 2022
This is from the "Fresh Perspectives on Women in Ministry" series and this is the worst book yet. The author sets up straw men then easily knocks them down. He tries to make a caricature of what he disagrees with by taking the extreme of an example...and it comes across as petty. It has the feel that he doesn't know HOW to make his arguments well, so he resorts to intellectual dishonesty.
I don't mind reading book I disagree with, I have even given some of them high stars, but this is not well reasoned or written. He will even contradict himself form one page to the next.
Save yourself some time and just skip this one.
I don't mind reading book I disagree with, I have even given some of them high stars, but this is not well reasoned or written. He will even contradict himself form one page to the next.
Save yourself some time and just skip this one.
October 19, 2024
I found this really helpful - concise and charitable. It spends most of the time on the contested passages in the Pauline epistles. I am always looking for resources on this topic that are nuanced and compassionate. I appreciate Bird’s framing of the topic. For years the only egalitarian argument I heard was a straw man presented by comps and I think this booklet can help dispel that idea that those who support women in ministry are making that decision based on culture rather than the Bible. (Although to be fair he rejects the polarization of comp vs. egal and presents it as a spectrum, which I appreciate)
August 11, 2020
A Sterling Example of Biblical Theologizing
When the role of women in the church becomes an issue debate often centers around a few Pauline verses interpreted through prejudices and tradition. Christians must be smarter than that. Any position must be based on responsible exegetical study that respects historical and literary data. Dr. Bird shows how that work should be done. All Christians should pay attention to his conclusions but even more carefully attend to and model his methodology.
When the role of women in the church becomes an issue debate often centers around a few Pauline verses interpreted through prejudices and tradition. Christians must be smarter than that. Any position must be based on responsible exegetical study that respects historical and literary data. Dr. Bird shows how that work should be done. All Christians should pay attention to his conclusions but even more carefully attend to and model his methodology.
July 7, 2021
Not my favorite book on the women in ministry debate, but one worth reading, especially since it's so short. There is something unsatisfying about Bird's conclusions -- that we ought to reject some ideas of both complemmentarianism and egalitarianism, and accept some others. But, given how polarized these camps can be, perhaps we should not be surprised that the true answer lies somewhere in the middle. I enjoy Bird's frank tone and appreciate that he does not shy away from either side of the debate.
May 8, 2024
provides an excellent case for egalitarianism, however the Timothy chapter won’t convince complementarians
This book provides a clear case for women in ministry based off clear precedent of women ministering during Paul’s time.
The Timothy interpretation going into deep context is likely where existing complementarians are unlikely to be convinced that his strict rulings on teaching were somehow not transcultural.
His final thoughts on women preachers in history is going to be a tough pill to swallow for naysayers, though.
This book provides a clear case for women in ministry based off clear precedent of women ministering during Paul’s time.
The Timothy interpretation going into deep context is likely where existing complementarians are unlikely to be convinced that his strict rulings on teaching were somehow not transcultural.
His final thoughts on women preachers in history is going to be a tough pill to swallow for naysayers, though.
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