Speaking of women: Interpreting Paul

by Andrew Perriman

Andrew Perriman reformulates Paul's main presuppositions in such a way as to retain the relevance of important insights on both sides of the gender debate. While he believes that difficult decisions have to be made regarding the central issues, his principal concern is the unity of Christ's body, which calls us to listen to one another, and to worship, work and pray together.
If you are studying or teaching this subject, the book is a 'must read'.

Genres: Theology

240 pages, Paperback

First published March 1, 1998

Reviews

[William · Rating 4 out of 5]

I'm a complementarian and Perriman is an egalitarian, but I still found this to be a very good book and worthwhile read. Perriman offers very good and thought-provoking exegesis. He is more gracious and evenhanded with traditionalist scholarship than most egalitarians I've read. He opens the book with a study of κεφαλη and argues against both standard readings. I think he demolishes pretty well the egalitarian argument that κεφαλη means "source". I didn't find his argument against κεφαλη as "authority" nearly so convincing. Perriman argues that κεφαλη has the sense of "pre-eminence" and he makes a good case in some instances, but not all. I'm happy to grant that he is correct in some instances, but it seems that in many cases he ends up sacrificing the authority inherent in Jesus' lordship. Perriman undercuts a common egalitarian argument, but actually gives complementarians ammunition they didn't realise they had. Perriman also examines at length the various New Testament connections between the early chapters of Genesis and the role of men and women in the Church. There's some great exegesis here, but it's not always convincing. What I appreciate is that Perriman shows that Paul meant what he said rather than trying to explain it all away. In the end he relies on a "cultural" argument to justify his egalitarianism, arguing that the limitations Paul places on women are not theological, but cultural: Paul insisted that the churches not offend Jews or Greco-Romans by allowing women to assume positions that would have caused a scandal. Interestingly, Perriman also makes some tentative comments noting that due to the baggage of radical feminism today we might be wise to impose limitations similar to those of Paul.

So Perriman does, in fact, argue that Paul restricted the role of women in the churches, but that he did so that cultural sensibilities not be offended. This is where the argument breaks down for me. I simply cannot buy the argument that Paul was willing to sacrifice principle for the sake of not offending secular or Jewish culture. Everything about the Gospel offends that culture and in every other respect Paul condemns compromise.

[Joey Kaching · Rating 5 out of 5]

An exceptional book, a masterpiece of accessible and comprehensive critical exegesis on the main proof texts for “complementarianism” from an evangelical egalitarian perspective.

Whether you agree with the conclusions or not, this book can only be given 5 stars.

Well researched, exceptionally thorough reasoning and very well presented systematic dealing of the key texts of St Paul regarding the role of women in the New Testament church.

Amongst the exegesis on women’s roles there is a few bonus nuggets: excellent section on the nature of NT prophecy (pg 73 to 80); very interesting and challenging section on head coverings (ch 4).

Whether complementarian or egalitarian you will learn a LOT from this book.

As a complementarian I have learnt to appreciate the nuance in the biblical concept of “male headship” and the difficultly in application of Paul’s commands to the contemporary setting.

However, on the whole I remain unconvinced of the writers conclusions. The argumentation is enlightening but the “egalitarian” conclusions put foreword simply do not follow - non sequitur. IMO the author fails to offset the cumulative weight of biblical data indicating a hierarchy of authority between the sexes - fixed in creation and commanded in the Church (for all ages). The precise application of this hierarchy in the Church may remain to be discerned by each generation but it would appear evident that at least female elders (Bishops) is a wholesale rejection of this biblical mandate.

[Mayowa Adebiyi · Rating 2 out of 5]

The arguments for the Egalitarian position in this book, which the Author, helpfully identifies himself with at the outset are mostly invalid as they do not naturally flow from their various premises. A prime example can be found from the early chapter on the word for headship used in the Bible - kephalē. Andrew Perriman lists several Biblical and Ancient uses of the word to mean Ruler, Leader, Army General, Tribal Elders, the Mind, Ptolemy II Piladelphus, Physical head, summit. Only to then conclude that the word means preeminence, but isn't Christ preeminent, how about authority?

[Nicholas Quient · Rating 4 out of 5]

Since I can't give half stars, I think 4 stars works best. His treatment of head, though dated, is compelling. His exegesis of 1 Timothy 2 is largely agreeable.

[Kingsley Layton · Rating 5 out of 5]

I found this to be invaluable when teaching on headship from a view that supports women and challenges men to recognise who they (men) are subject to.