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Neither Complementarian nor Egalitarian: A Kingdom Corrective to the Evangelical Gender Debate
"Imagine using core biblical themes like corporateness, servant leadership, mutuality, and unity to discuss issues of the relationship of men and women to one another in the church. Imagine focusing not on power or rights but on the example of Christ. If you imagine reframing the gender discussion in helpful ways, then you will be interested in Neither Complementarian nor Egalitarian. When one serves while leading and pays special attention to corporate versus individual themes, things are transformed from the way the world (and sometimes the way the church on both sides of the debate) talks about them. Read this book no matter which side of the debate you are on--and think afresh."
--Darrell L. Bock, Dallas Theological Seminary
"The church's debate over gender and leadership has become an intractable problem because we have adopted the model of the world, where leadership is about equality, rights, privilege, power, and position. Michelle Lee-Barnewall calls for a radical paradigm shift that adopts the upside-down values of the kingdom of God, where humility, love, service, unity, and responsibility replace power, privilege, and position as the guiding principles for true servant leadership. If put into practice, this book would transform not only the gender debate but also the prevailing model for all Christian leadership."
--Mark L. Strauss, Bethel Seminary San Diego
"This well-written book offers a gentle word of correction to sincere Christ followers who are honestly trying to search for biblical truth. It's a perspective-giving message that describes in biblical terms the only way to establish church unity, and it issues a quiet, radical call for pastors and church elders to imitate Christ and the apostles and recall the real cost of discipleship. I highly recommend it as a required textbook for seminary leadership courses."
--Sarah Sumner, author of Men and Women in the Church: Building Consensus on Christian Leadership
"In a debate often polarized by shrill rhetoric, Lee-Barnewall rightly urges us instead to take each passage and argument on its own terms and to put kingdom principles first. Regardless of whether one agrees with every detail of Lee-Barnewall's reconstruction, her spirit and larger vision offer a constructive way forward, including a willingness to hear and learn from those with whom we may not agree on every point."
--Craig S. Keener, Asbury Theological Seminary
--Darrell L. Bock, Dallas Theological Seminary
"The church's debate over gender and leadership has become an intractable problem because we have adopted the model of the world, where leadership is about equality, rights, privilege, power, and position. Michelle Lee-Barnewall calls for a radical paradigm shift that adopts the upside-down values of the kingdom of God, where humility, love, service, unity, and responsibility replace power, privilege, and position as the guiding principles for true servant leadership. If put into practice, this book would transform not only the gender debate but also the prevailing model for all Christian leadership."
--Mark L. Strauss, Bethel Seminary San Diego
"This well-written book offers a gentle word of correction to sincere Christ followers who are honestly trying to search for biblical truth. It's a perspective-giving message that describes in biblical terms the only way to establish church unity, and it issues a quiet, radical call for pastors and church elders to imitate Christ and the apostles and recall the real cost of discipleship. I highly recommend it as a required textbook for seminary leadership courses."
--Sarah Sumner, author of Men and Women in the Church: Building Consensus on Christian Leadership
"In a debate often polarized by shrill rhetoric, Lee-Barnewall rightly urges us instead to take each passage and argument on its own terms and to put kingdom principles first. Regardless of whether one agrees with every detail of Lee-Barnewall's reconstruction, her spirit and larger vision offer a constructive way forward, including a willingness to hear and learn from those with whom we may not agree on every point."
--Craig S. Keener, Asbury Theological Seminary
330 pages, Kindle Edition
First published March 15, 2016
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July 7, 2020
Thoughtful, well-written, and thoroughly researched, this book has many merits. Though academic, it is accessible and instructive for lay and scholarly readers alike. Lee-Barnewell labors to reframe the discussion surrounding the nature, roles, responsibilities, and rights of men and women in the Kingdom of God by emphasizing unity-by-reversal over hierarchy/authority, inclusion over equality, and selfless love over individual rights. The first part of the book presents a fascinating read of modern history relating to the interaction between American Victorian society, feminism (in its several historical iterations), twentieth-century Evangelicalism, and post-WWII American popular culture. She highlights effectively the deleterious effects ever-strengthening individualism has had on church life. The second part of the book includes Lee-Barnewell’s exegetical explorations of texts particularly relevant to discussions concerning a biblical anthropological/theological understanding of men as men and women as women.
The book scores high in terms of writing style, breadth of research/study, and instructiveness. Where it falls short is on its ultimate usefulness. Though Lee-Barnewell makes a valiant effort to reframe the theological discussion surrounding gender, she seems to have accomplished nothing more than replacing certain words and terms. The title of the book is ambitious, and ultimately fails to live up to what might reasonably be expected of a work purporting to transcend a debate with great implications for practical dimensions of church life (or if one would rather, Kingdom living). The frequent use of academic qualifiers (e.g., “might,” “could,” “perhaps,” etc.) makes the book lack any authority, but so too does her stated purpose for the project to encourage a new trajectory for dialogue rather than to come to any real conclusions on how Kingdom living concretely plays out. Her keystone exegetical work in chapter 8 (dealing with Ephesians 5) is unbalanced and incomplete, neglecting Paul’s/Scripture’s affirmation of certain extant beliefs in the culture in favor of overemphasizing what Lee-Barnewell claims to be radical and revolutionary about Paul’s teaching. At times, her citation of sources is curiously inexplicable - though this is an infrequent issue.
The book scores high in terms of writing style, breadth of research/study, and instructiveness. Where it falls short is on its ultimate usefulness. Though Lee-Barnewell makes a valiant effort to reframe the theological discussion surrounding gender, she seems to have accomplished nothing more than replacing certain words and terms. The title of the book is ambitious, and ultimately fails to live up to what might reasonably be expected of a work purporting to transcend a debate with great implications for practical dimensions of church life (or if one would rather, Kingdom living). The frequent use of academic qualifiers (e.g., “might,” “could,” “perhaps,” etc.) makes the book lack any authority, but so too does her stated purpose for the project to encourage a new trajectory for dialogue rather than to come to any real conclusions on how Kingdom living concretely plays out. Her keystone exegetical work in chapter 8 (dealing with Ephesians 5) is unbalanced and incomplete, neglecting Paul’s/Scripture’s affirmation of certain extant beliefs in the culture in favor of overemphasizing what Lee-Barnewell claims to be radical and revolutionary about Paul’s teaching. At times, her citation of sources is curiously inexplicable - though this is an infrequent issue.
July 5, 2016
Summary: Argues on the basis of the biblical texts for a reframing of the discussion of the relationship of men and women from one of power versus equality to one that focuses on the elements in the biblical texts around reversal, inclusion, unity and service.
In the mouthful that is the title to this book lies a heated, sometimes hurtful, occasionally constructive intramural discussion in the evangelical community about how men and women relate to each other in the church and in marriage. Complementarians argue for gender distinctives that are complementary, for some form of male headship, female submission in marriage and that certain roles of leadership in the church are open only to men. Egalitarians argue that the best way to understand the biblical texts is that in creation and redemption, men and women are equal at the foot of the cross, that all roles of leadership are open to both in the church and that husband and wife mutually submit to each other as equals. Both "sides" contend that they are being faithful to the teaching of scripture.
I've watched this debate go on through my adult life, although rarely have scholars on one side or the other of this discussion reached out to see if there is some way the two positions can be reconciled. Over time, some have moved to a "soft" complementarian position, while egalitarians have been open to explore distinctives of gender while avoiding any form of hierarchy in marriage or church. What has troubled me is that the discussion has often been framed around authority or rights and hasn't explored questions of servanthood, inclusion, and the kind of mutual care that ought characterize communities shaped by the crucified and risen Christ.
Michelle Lee-Barnewall has been troubled by this as well and thinks that part of the reason for the impasse to which we've come is that the discussion has been framed around categories of roles, authority, and rights that may draw more from contemporary culture that the biblical narratives and that there may be a perspective inherent in the narratives that is missed because of the framing questions we ask.
The first part of the book reviews the evangelical history of women. She breaks this into three periods, the first of which is around the turn of the 20th century when women were significantly involved in many social and mission causes, the focus being on doing one's duty where needful. The second was a period of retreat, after the turbulence and separation of World War II, emphasizing the role of women in the home and in child-rearing. This transition, in the post-civil rights and feminist era to a focus on equal rights for women, with others holding to a more traditional role, that in contemporary discussion has been framed as complementarian.
The second part of the book turns to biblical theology and the biblical text to develop themes that might reframe the discussion. First she considers the idea of the kingdom of God and the emphases on unity and corporate identity, and on the great reversals of power, including the exaltation of the lowly and the humbling of the exalted. She then goes on under the theme of unity to explore the idea of inclusion and whether this is a better way to understand the place of women than either complementary roles or equal rights, that women are welcomed in Jesus circle and shared in and were included in the blessing of Pentecost. She also explores the radical teaching about leadership as servanthood, or even slavery, which radically upturns for both men and women, the hierarchies of the New Testament period.
In the latter part of this section, she considers two passages, Genesis 2-3, and Ephesians 5:21-33. In Genesis 2-3 she notes particularly the one flesh instructions to Adam and how in his disobedience, this is broken as he blames Eve, even though it is to Adam that God first addresses himself. She does note how the relationship originates in Adam, through whom Eve is given life and named, and yet the focus, she contends is not his authority or precedence but his leaving, cleaving, becoming one flesh with her. In Ephesians, while the man is indeed "head" (and the meaning of this can be debated) there is no command to exercise authority but rather to love and give oneself, with the husband and wife relationship demonstrating the union between Christ and church.
Lee-Barnewell does not take a "side" in this discussion, even in conclusion. She advocates instead for a different kind of discussion. She suggests that the rhetoric used to characterize the "other" as "feminist" or "patriarchal" is not helpful. Rather than answer the question of what women can or cannot do, she believes these other biblical themes are crucially important as foundations for any constructive discussion, and for reaching a place informed more by scripture than culture for all concerned.
My fear with a book like this is that it will either be disregarded or attacked by advocates on either side of this discussion, and especially by complementarians. I do think the upshot of her "reframing" would be to support the position of egalitarians, albeit with a different spirit. Yet I think this is an important book, as are similar books around questions of origins and the Genesis text, in reframing the discussion by changing the kinds of questions we ask of the biblical text, indeed in trying to listen to the text and let it deliver us from our own cultural captivities. That might even have the effect of bringing us together in the inclusive, unifying ways Lee-Barnewell envisions.
____________________________
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own.
In the mouthful that is the title to this book lies a heated, sometimes hurtful, occasionally constructive intramural discussion in the evangelical community about how men and women relate to each other in the church and in marriage. Complementarians argue for gender distinctives that are complementary, for some form of male headship, female submission in marriage and that certain roles of leadership in the church are open only to men. Egalitarians argue that the best way to understand the biblical texts is that in creation and redemption, men and women are equal at the foot of the cross, that all roles of leadership are open to both in the church and that husband and wife mutually submit to each other as equals. Both "sides" contend that they are being faithful to the teaching of scripture.
I've watched this debate go on through my adult life, although rarely have scholars on one side or the other of this discussion reached out to see if there is some way the two positions can be reconciled. Over time, some have moved to a "soft" complementarian position, while egalitarians have been open to explore distinctives of gender while avoiding any form of hierarchy in marriage or church. What has troubled me is that the discussion has often been framed around authority or rights and hasn't explored questions of servanthood, inclusion, and the kind of mutual care that ought characterize communities shaped by the crucified and risen Christ.
Michelle Lee-Barnewall has been troubled by this as well and thinks that part of the reason for the impasse to which we've come is that the discussion has been framed around categories of roles, authority, and rights that may draw more from contemporary culture that the biblical narratives and that there may be a perspective inherent in the narratives that is missed because of the framing questions we ask.
The first part of the book reviews the evangelical history of women. She breaks this into three periods, the first of which is around the turn of the 20th century when women were significantly involved in many social and mission causes, the focus being on doing one's duty where needful. The second was a period of retreat, after the turbulence and separation of World War II, emphasizing the role of women in the home and in child-rearing. This transition, in the post-civil rights and feminist era to a focus on equal rights for women, with others holding to a more traditional role, that in contemporary discussion has been framed as complementarian.
The second part of the book turns to biblical theology and the biblical text to develop themes that might reframe the discussion. First she considers the idea of the kingdom of God and the emphases on unity and corporate identity, and on the great reversals of power, including the exaltation of the lowly and the humbling of the exalted. She then goes on under the theme of unity to explore the idea of inclusion and whether this is a better way to understand the place of women than either complementary roles or equal rights, that women are welcomed in Jesus circle and shared in and were included in the blessing of Pentecost. She also explores the radical teaching about leadership as servanthood, or even slavery, which radically upturns for both men and women, the hierarchies of the New Testament period.
In the latter part of this section, she considers two passages, Genesis 2-3, and Ephesians 5:21-33. In Genesis 2-3 she notes particularly the one flesh instructions to Adam and how in his disobedience, this is broken as he blames Eve, even though it is to Adam that God first addresses himself. She does note how the relationship originates in Adam, through whom Eve is given life and named, and yet the focus, she contends is not his authority or precedence but his leaving, cleaving, becoming one flesh with her. In Ephesians, while the man is indeed "head" (and the meaning of this can be debated) there is no command to exercise authority but rather to love and give oneself, with the husband and wife relationship demonstrating the union between Christ and church.
Lee-Barnewell does not take a "side" in this discussion, even in conclusion. She advocates instead for a different kind of discussion. She suggests that the rhetoric used to characterize the "other" as "feminist" or "patriarchal" is not helpful. Rather than answer the question of what women can or cannot do, she believes these other biblical themes are crucially important as foundations for any constructive discussion, and for reaching a place informed more by scripture than culture for all concerned.
My fear with a book like this is that it will either be disregarded or attacked by advocates on either side of this discussion, and especially by complementarians. I do think the upshot of her "reframing" would be to support the position of egalitarians, albeit with a different spirit. Yet I think this is an important book, as are similar books around questions of origins and the Genesis text, in reframing the discussion by changing the kinds of questions we ask of the biblical text, indeed in trying to listen to the text and let it deliver us from our own cultural captivities. That might even have the effect of bringing us together in the inclusive, unifying ways Lee-Barnewell envisions.
____________________________
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own.
June 29, 2022
This is one of the most thorough and thoughtful books on gender roles I have encountered. I love the way Christlike unity rather than rights is the standard the author points towards. A most profound thought is that gender healing is part of Revelation’s restoration of Creation. Definitely a book I’ll come back to repeatedly.
June 28, 2020
Really fascinating, thought-provoking, and well-argued book that makes a very persuasive case on a number of fronts. Contrary to what you might expect from the title, this isn't really a book about the things that complementarians & egalitarians debate over: it isn't about female pastors nor is it about authority within marriage. Rather, it's about a bunch of theological themes and principles outside of those two specific questions that may shed light on those two specific topics--but have a host of applications beyond it. The author refuses to give a real position on the complementarian vs. egalitarian question, but there are perhaps a number of hints in the book that indicate where she leans on the issue.
Perhaps my favorite part of the book is the way it constantly seeks to interpret passages in a literary way--taking the whole thrust, purpose, and genre of the passage into account instead of just playing the prooftexting game. There aren't many theologians that do this, but I really appreciate those that do since Ryken persuaded me years ago that this is one of the best ways to interpret Scripture. I also really appreciated the argument Lee-Barnewall made on the core thrust of "one-ness" in the Gospel and how that serves as a corrective to focusing too much on authority or too much on equality. It's a concept I'll need to meditate on more, but she made a rather compelling argument there for why thinking about everything in the lens of authority vs. equality is perhaps missing the point.
This is perhaps probably my favorite book on the topic that I've read so far. And as I'm writing this review in the midst of an ongoing debate within Reformed circles about these issues, this is the type of book I have long been looking for from those in the Reformed camp who are critiquing the CBMW position. The major players in the current debate haven't (in my opinion) given terribly persuasive arguments for their position, and I don't know where Barnewall's theological persuasions are and if she's Reformed or not, but this is the type of book I've been looking for from Reformed critics of CBMW. As a result, this was very refreshing to read in the midst of that ongoing debate. It's a more academic read (though not overly so), but certainly one I'd recommend.
Rating: 4.5 Stars (Very Good).
Perhaps my favorite part of the book is the way it constantly seeks to interpret passages in a literary way--taking the whole thrust, purpose, and genre of the passage into account instead of just playing the prooftexting game. There aren't many theologians that do this, but I really appreciate those that do since Ryken persuaded me years ago that this is one of the best ways to interpret Scripture. I also really appreciated the argument Lee-Barnewall made on the core thrust of "one-ness" in the Gospel and how that serves as a corrective to focusing too much on authority or too much on equality. It's a concept I'll need to meditate on more, but she made a rather compelling argument there for why thinking about everything in the lens of authority vs. equality is perhaps missing the point.
This is perhaps probably my favorite book on the topic that I've read so far. And as I'm writing this review in the midst of an ongoing debate within Reformed circles about these issues, this is the type of book I have long been looking for from those in the Reformed camp who are critiquing the CBMW position. The major players in the current debate haven't (in my opinion) given terribly persuasive arguments for their position, and I don't know where Barnewall's theological persuasions are and if she's Reformed or not, but this is the type of book I've been looking for from Reformed critics of CBMW. As a result, this was very refreshing to read in the midst of that ongoing debate. It's a more academic read (though not overly so), but certainly one I'd recommend.
Rating: 4.5 Stars (Very Good).
March 22, 2016
This book is a labour of love, with thorough research having gone into the pages. While other books on the topic of Women in Ministry is narrow in scope, this author attempts to provide a blanket exploration on the topic, from both a "secular" and theological angle. It perhaps would be apt to classify this book as a hybrid of a meta-analysis and devotional commentary. Chapters 1 (Evangelical Women and Social Reform) and 2 (Returning Home after WWII) provided a far more rigourous revisit to my Junior College days when we set in lectures and had to write essays on the emancipation of and rights of Women.
I could imagine Lee-Barnewall presenting the content in the book in the form of a 52 weekly lectures. The reason is probably because most of the time (especially when she refers to Scripture or theological themes) she is establishing a case with affirmative substantives, (if I could borrow a debating term) positive matter. While she does cite other bible scholars at times, this occurs less infrequently than I had expected (given the endorsements by fine theologians like Darrell Bock and Craig Keener). Having read many extremely scholarly commentaries in my research, I felt that Part 2 of the book reminded me of a devotional commentary by Wiersbe or an inspirational sermon. Or perhaps to be less harsh, (in Lynn Cohick's words in the Afterword) "review" may be more apt description.
This is probably my fortieth book I have read for the purposes of writing an exegetical paper on 1 Tim 2. The title would have hinted at the author's attempt to strike a balance between the extremes of complementarianism and egalitarianism. I wish that she would have bitten the bullet and taken a stance (like Craig Blomberg did in his excellent Appendix of a similar title in https://www.goodreads.com/book/show/1...), rather than refrain from making a conclusion of where she stands in the debate. I would have probably given an extra star if she had attempted to do so.
I received this ebook from Baker Academic through Netgalley.com in exchange for this review.
I could imagine Lee-Barnewall presenting the content in the book in the form of a 52 weekly lectures. The reason is probably because most of the time (especially when she refers to Scripture or theological themes) she is establishing a case with affirmative substantives, (if I could borrow a debating term) positive matter. While she does cite other bible scholars at times, this occurs less infrequently than I had expected (given the endorsements by fine theologians like Darrell Bock and Craig Keener). Having read many extremely scholarly commentaries in my research, I felt that Part 2 of the book reminded me of a devotional commentary by Wiersbe or an inspirational sermon. Or perhaps to be less harsh, (in Lynn Cohick's words in the Afterword) "review" may be more apt description.
This is probably my fortieth book I have read for the purposes of writing an exegetical paper on 1 Tim 2. The title would have hinted at the author's attempt to strike a balance between the extremes of complementarianism and egalitarianism. I wish that she would have bitten the bullet and taken a stance (like Craig Blomberg did in his excellent Appendix of a similar title in https://www.goodreads.com/book/show/1...), rather than refrain from making a conclusion of where she stands in the debate. I would have probably given an extra star if she had attempted to do so.
I received this ebook from Baker Academic through Netgalley.com in exchange for this review.
September 25, 2023
Really solid piece of writing. The author is clear and concise, the main parts of the book itself only running around 180 pages. She begins by following the history of the complementarian and egalitarian debate, going over the historical aspects of the discussion such as feminism, female rights, male headship, and the development of certain facets of Christianity. This was followed by the lion-share of the book which sought to reframe the debate itself rather than provide some sort of third position that bridges egalitarianism and complementarianism. She does this by looking at two principle passages: Genesis 1-3, and Ephesians 5.
Through these passages, she argues quite adeptly that different questions should be on the mind of those considering this debate than "What does headship mean?" or "Is mutual submission counted as part of the marriage relationship?" Instead, she argues that the scriptures themselves do not seek to answer these questions in the categories we have created, and thus, that means we need to consider what those passages do intend. The author is effective in her argumentation, providing many sources and examples both scriptural and extra-biblical, demonstrating that the passages in question are more concerned with speaking to the topic of unity within the body, reversals of metaphor and duties, and love for one another. She then attaches this to the debate between the role of women in the church and in marriage.
The closest she comes to an alternative viewpoint, then, is the idea that kingdom unity is the framework of any biblically sound position on the subject. In other words, the concern of the debate shouldn't be on where the authority lies, but on how that authority leads to unity within the kingdom of God and the body of Christ. Adam failed Eve because he didn't seek unity with the woman following their sin. The image of the head denotes authority, but that authority is reversed by Paul to setup service for the sake of unity. Male headship is emphasized in the scriptures, but with that comes a special command to love one's wife as Christ loved the church, once again displaying service for the sake of unity. In all these examples she considers, kingdom unity seems to be the starting point of this discussion. She concludes by stating that she'd rather influence one's wholistic approach to the issue rather than simply argue for one side, one point, or both.
Personally, I enjoyed the book primarily for its exegesis of the various texts and usage of historical and cultural works to illuminate the subject. Ironically, I find that I learned more through the exegesis of Genesis 1-3 and Ephesians 5 than I did the topic of the gender roles and marriage, although I do believe that was intentional. She sets a biblical framework and argument for why we need to step back and consider the debate in terms of the scriptures, not what the historical emphasis upon autonomy and freedom have often led the debate to be centered upon. In that aim, it certainly hit its mark. The scriptures are not primarily concerned with the authority of either man or woman, but rather the one who gives them the authority. Both men and women should be pointing toward God in whatever position of authority he gives them.
I agree with all of this, although it does leave the conclusion feeling somewhat hollow. That's why I knocked off the star. There isn't a large contribution (outside of the excellent exegesis) except that we need to step back and reconsider our starting point. The basic point could be summarized in this way: the egalitarian versus complementarian debate should be concerned not with the equality or authority between men and women, but whether the end produces kingdom unity and brings about the glorification of God rather than praise of the leaders God has chosen (perhaps that was a bit obtuse, but it does summarize what seems to be her point). Overall, worth the read.
Through these passages, she argues quite adeptly that different questions should be on the mind of those considering this debate than "What does headship mean?" or "Is mutual submission counted as part of the marriage relationship?" Instead, she argues that the scriptures themselves do not seek to answer these questions in the categories we have created, and thus, that means we need to consider what those passages do intend. The author is effective in her argumentation, providing many sources and examples both scriptural and extra-biblical, demonstrating that the passages in question are more concerned with speaking to the topic of unity within the body, reversals of metaphor and duties, and love for one another. She then attaches this to the debate between the role of women in the church and in marriage.
The closest she comes to an alternative viewpoint, then, is the idea that kingdom unity is the framework of any biblically sound position on the subject. In other words, the concern of the debate shouldn't be on where the authority lies, but on how that authority leads to unity within the kingdom of God and the body of Christ. Adam failed Eve because he didn't seek unity with the woman following their sin. The image of the head denotes authority, but that authority is reversed by Paul to setup service for the sake of unity. Male headship is emphasized in the scriptures, but with that comes a special command to love one's wife as Christ loved the church, once again displaying service for the sake of unity. In all these examples she considers, kingdom unity seems to be the starting point of this discussion. She concludes by stating that she'd rather influence one's wholistic approach to the issue rather than simply argue for one side, one point, or both.
Personally, I enjoyed the book primarily for its exegesis of the various texts and usage of historical and cultural works to illuminate the subject. Ironically, I find that I learned more through the exegesis of Genesis 1-3 and Ephesians 5 than I did the topic of the gender roles and marriage, although I do believe that was intentional. She sets a biblical framework and argument for why we need to step back and consider the debate in terms of the scriptures, not what the historical emphasis upon autonomy and freedom have often led the debate to be centered upon. In that aim, it certainly hit its mark. The scriptures are not primarily concerned with the authority of either man or woman, but rather the one who gives them the authority. Both men and women should be pointing toward God in whatever position of authority he gives them.
I agree with all of this, although it does leave the conclusion feeling somewhat hollow. That's why I knocked off the star. There isn't a large contribution (outside of the excellent exegesis) except that we need to step back and reconsider our starting point. The basic point could be summarized in this way: the egalitarian versus complementarian debate should be concerned not with the equality or authority between men and women, but whether the end produces kingdom unity and brings about the glorification of God rather than praise of the leaders God has chosen (perhaps that was a bit obtuse, but it does summarize what seems to be her point). Overall, worth the read.
August 28, 2022
"Neither Complementarian Nor Egalitarian" is a "book of the future." C.S. Lewis argues that one must read books from the future or old books because it is almost impossible to see the errors of contemporary books. He continues by stating that most contemporaries produce the same errors even when on opposing sides. This feels like a book of the future since Michelle Lee-Barnewall reveals that both Complementarians and Egalitarians are guilty of individualism and pursuing personal fulfillment.
Lee-Barnewall questions the questions both sides have been asking and brings new ones to the table. For example, perhaps Jesus' Kingdom is more about inclusion than equality or responsibility.
I personally love her emphasis on the paradoxes of Jesus' Kingdom. This could mean that hierarchy isn't always demolished but those in power act like Jesus and die for those under them. Which turns power on its head.
Lastly, I love that Lee-Barnewall doesn't waste time criticizing patriarchy or feminism, and instead focuses on overlooked emphases in Scripture.
Lee-Barnewall questions the questions both sides have been asking and brings new ones to the table. For example, perhaps Jesus' Kingdom is more about inclusion than equality or responsibility.
I personally love her emphasis on the paradoxes of Jesus' Kingdom. This could mean that hierarchy isn't always demolished but those in power act like Jesus and die for those under them. Which turns power on its head.
Lastly, I love that Lee-Barnewall doesn't waste time criticizing patriarchy or feminism, and instead focuses on overlooked emphases in Scripture.
October 6, 2022
In our four years of marriage, I have not been satisfied with the arguments in either camp of Egalitarians or Complementarians. This book offers fresh air to the discussion and presents a third view that argues for and against the two views in a blend that blurred lines but came to a clearer Biblical standpoint. The author discusses what it means to have rights as a Christian and what we are to do with them, and also what is Biblical headship and the term “servant leader.” It was difficult to get everything through audio so I want to read a hard copy to really digest it.
February 13, 2017
Michelle Lee-Barnewall argues that the current conversation on gender in the evangelical world it not only at an impasse, but that both sides are approaching the conversation from the wrong perspective. While both sides obsess over the outcomes, they do harm to the biblical text and background in hammering at these outcomes. Lee-Barnewall pushes us to re-frame the gender conversation on the basis of the biblical themes of reversal, unity, holiness, and service.
Because of this re-framing of the question, Lee-Barnewall's book will surely frustrate many readers who want to push ahead to her response to the practical issues that flow out of this conversation. But Lee-Barnewall shows restraint in trying to keep us on course and giving us fresh eyes to see familiar texts. She is undoubtedly successful on all counts and has provided a great service.
Lee-Barnewall begins in an unconventional place, giving us a broad-brush history of history in the United States regarding women, their rights, and the church. Lee-Barnewall argues that Egalitarians have centered their struggle around rights, while Complementarians have dug in on authority, "In keeping with secular feminism, [Egalitarians] spoke primarily in terms of women’s rights. In keeping with secular power [Complementarians] spoke primarily in terms of men's authority." The history Lee-Barnewall shares is complex, with a number of surprises. The history is certainly not a simple upward progression, various historic realities (industrialization, WWI and WWII, etc) significantly impact the relationship and understanding of gender in the church.
For the impatient reader who wants to jump to the biblical conversation, you might want to start with Part Two, but for those who read Part One they are likely to be rewarded (as I was) with unexpected insights.
Part Two is titled, "Reframing Gender" and here Lee-Barnewall tears into the key biblical texts to help construct a biblical perspective on gender. Lee-Barnewall argues that there are, in fact, roles laid out for the genders in Scripture, "The Bible teaches that men and women fulfill different roles in relation to each other” and that these roles, including the unique leadership role of men, are based 'not on temporary cultural norms but on permanent facts of creation.'"
The Roman context in which Jesus ministered would have been highly stratified with an embedded understanding that one's birth placed one in a societal strata that was both one's right and one's place. In this context, Jesus invites all to participate in a new covenantal community, a family where distinctions and hierarchy aren't erased, but radically redefined. Lee-Barnewall says, "In this new community, distinctions are not eliminated as much as they have become irrelevant for determining who can be “in Christ” because now believers are children of God through faith rather than the law (Gal. 3:26)."
The leaders (elders, etc) this new community, are the servants of the community, imitating Christ himself. It is not just that the leaders serve, but that they are leaders because they are first servants. Lee-Barnewall says, "In other words Christ indicates that servanthood is a prerequisite for being a leader. Thus, rather than considering how servanthood modifies a type of leadership, it may be better to ask how servanthood forms a necessary basis for leadership, even authority, and how a kingdom perspective of reversal explains this paradoxical notion."
Lee-Barnewall moves to the Genesis account and with a careful reading that shows the way in which the text emphasizes the unity and similarity of Adam and Eve (see Adam's first song of rejoicing over Eve), but also notes the unique role Adam and Even play in the text, with God giving Adam the command to not eat from the Tree of the Knowledge of Good and Evil and then coming to him and holding him to account for the breaking of that commandment.
From here, Lee-Barnewall teases out an interpretation of the critical passage in Ephesians 6, with particular emphasis on authority. Lee-Barnewall argues that while keeping the authority structure intact, Paul then subverts the call for those within that structure. She asserts, "The normal expectation for the metaphor is that the head is the leader and provider of the body. Consequently, it is the head’s responsibility to ensure its own safety, and the body’s responsibility to sacrifice itself for the sake of the head. As a result, we would expect Paul to instruct the wife, the body, to be willing to sacrifice for the sake of the husband, the head. Such instructions would be the most logical since, according to common reasoning, the body could not survive without the head. But that is not what we find; rather, Paul states the reverse. The husband as the head is called to give himself up for the wife as his body, just as Christ gave himself up for the church, which is his body." This notion would have been offensive in a Roman context, but it is beautiful in Christ's new kingdom.
Early in the book exhorts, "The key may be asking not so much whether Scripture promotes equality or authority as how—in a kingdom understanding—gender relates to love and unity between husbands and wives, among the many members of the body, and ultimately between Christ and his bride...We may gain more not from merely asking what rights a person has or who has power but by seeing why unity matters and how it is accomplished by power manifested through weakness (2 Cor. 12:9), such as was exhibited through the cross." May this be the case for Christ's church in America and around the world.
One expects Lee-Barnewall to unpack what this means in terms of the function of the local church today, but she avoids doing so, and I think that decision was wise of her. I eagerly anticipate her reflections on this topic, but I'm grateful that she allows her reader to wrestle with the important theological framework without entangling it with concrete calls for action which may allow readers to dismiss the framework itself. Action surely is needed by us all, but I believe her framework is compelling and needs to be wrestled with on its own merits first.
I'm grateful for this significant contribution Lee-Barnewall has made. She has impacted my own perspective and I am hopeful that her contribution will push the conversation of the church at large forward. I heartily commend the book to you.
Because of this re-framing of the question, Lee-Barnewall's book will surely frustrate many readers who want to push ahead to her response to the practical issues that flow out of this conversation. But Lee-Barnewall shows restraint in trying to keep us on course and giving us fresh eyes to see familiar texts. She is undoubtedly successful on all counts and has provided a great service.
Lee-Barnewall begins in an unconventional place, giving us a broad-brush history of history in the United States regarding women, their rights, and the church. Lee-Barnewall argues that Egalitarians have centered their struggle around rights, while Complementarians have dug in on authority, "In keeping with secular feminism, [Egalitarians] spoke primarily in terms of women’s rights. In keeping with secular power [Complementarians] spoke primarily in terms of men's authority." The history Lee-Barnewall shares is complex, with a number of surprises. The history is certainly not a simple upward progression, various historic realities (industrialization, WWI and WWII, etc) significantly impact the relationship and understanding of gender in the church.
For the impatient reader who wants to jump to the biblical conversation, you might want to start with Part Two, but for those who read Part One they are likely to be rewarded (as I was) with unexpected insights.
Part Two is titled, "Reframing Gender" and here Lee-Barnewall tears into the key biblical texts to help construct a biblical perspective on gender. Lee-Barnewall argues that there are, in fact, roles laid out for the genders in Scripture, "The Bible teaches that men and women fulfill different roles in relation to each other” and that these roles, including the unique leadership role of men, are based 'not on temporary cultural norms but on permanent facts of creation.'"
The Roman context in which Jesus ministered would have been highly stratified with an embedded understanding that one's birth placed one in a societal strata that was both one's right and one's place. In this context, Jesus invites all to participate in a new covenantal community, a family where distinctions and hierarchy aren't erased, but radically redefined. Lee-Barnewall says, "In this new community, distinctions are not eliminated as much as they have become irrelevant for determining who can be “in Christ” because now believers are children of God through faith rather than the law (Gal. 3:26)."
The leaders (elders, etc) this new community, are the servants of the community, imitating Christ himself. It is not just that the leaders serve, but that they are leaders because they are first servants. Lee-Barnewall says, "In other words Christ indicates that servanthood is a prerequisite for being a leader. Thus, rather than considering how servanthood modifies a type of leadership, it may be better to ask how servanthood forms a necessary basis for leadership, even authority, and how a kingdom perspective of reversal explains this paradoxical notion."
Lee-Barnewall moves to the Genesis account and with a careful reading that shows the way in which the text emphasizes the unity and similarity of Adam and Eve (see Adam's first song of rejoicing over Eve), but also notes the unique role Adam and Even play in the text, with God giving Adam the command to not eat from the Tree of the Knowledge of Good and Evil and then coming to him and holding him to account for the breaking of that commandment.
From here, Lee-Barnewall teases out an interpretation of the critical passage in Ephesians 6, with particular emphasis on authority. Lee-Barnewall argues that while keeping the authority structure intact, Paul then subverts the call for those within that structure. She asserts, "The normal expectation for the metaphor is that the head is the leader and provider of the body. Consequently, it is the head’s responsibility to ensure its own safety, and the body’s responsibility to sacrifice itself for the sake of the head. As a result, we would expect Paul to instruct the wife, the body, to be willing to sacrifice for the sake of the husband, the head. Such instructions would be the most logical since, according to common reasoning, the body could not survive without the head. But that is not what we find; rather, Paul states the reverse. The husband as the head is called to give himself up for the wife as his body, just as Christ gave himself up for the church, which is his body." This notion would have been offensive in a Roman context, but it is beautiful in Christ's new kingdom.
Early in the book exhorts, "The key may be asking not so much whether Scripture promotes equality or authority as how—in a kingdom understanding—gender relates to love and unity between husbands and wives, among the many members of the body, and ultimately between Christ and his bride...We may gain more not from merely asking what rights a person has or who has power but by seeing why unity matters and how it is accomplished by power manifested through weakness (2 Cor. 12:9), such as was exhibited through the cross." May this be the case for Christ's church in America and around the world.
One expects Lee-Barnewall to unpack what this means in terms of the function of the local church today, but she avoids doing so, and I think that decision was wise of her. I eagerly anticipate her reflections on this topic, but I'm grateful that she allows her reader to wrestle with the important theological framework without entangling it with concrete calls for action which may allow readers to dismiss the framework itself. Action surely is needed by us all, but I believe her framework is compelling and needs to be wrestled with on its own merits first.
I'm grateful for this significant contribution Lee-Barnewall has made. She has impacted my own perspective and I am hopeful that her contribution will push the conversation of the church at large forward. I heartily commend the book to you.
March 9, 2021
I first came across the title Neither Complementarian Nor Egalitarian by following author and podcaster Phylicia Masonheimer on Instagram and also by listening to her podcast. Dissatisfaction with the idea of having to choose a side in the evangelical gender debate, when neither side fully reflects the scope of God’s plan for men and women as detailed in Scripture, and knowing that the terms complementarian and egalitarian aren’t in Scripture, led to me ordering and reading the book – and I’m SO glad I did.
Neither Complementarian nor Egalitarian is one of the most refreshing resources I’ve come across when it comes to the evangelical gender debate. For those who may be unfamiliar with the two opposing positions, complementarianism generally focuses on the idea that men and women are both created in the image of God with equal value, dignity, and worth yet occupy separate roles in the marriage relationship. Those who hold to this position view the office of elder as one that God has given to qualified men (1 Timothy 2:11-13, 1 Timothy 3:1-7). Egalitarianism focuses primarily on equality for women in both the home and the church and those who hold to this view generally believe that women can hold any church office that a man is permitted to. Generally, the complementarian position consists of legalistic rules unfounded in Scripture, and generally, egalitarianism involves seeking equality and rights – ideas that were unknown in the time and cultures in which the events of Scripture occurred.
It appears that Christianity has adopted some of the ways of the world in that many Christians have been complicit in disunity within the global and local body of Christ by participating in the sin of partiality (James 2:1, James 2:9) toward those within their own spiritual family who hold different convictions than they do on secondary issues. In this day and age, there seems to be an unspoken demand to immediately take a “side” on every minor issue in order to truly be a Christan, and trying to navigate which side actually fits within the scope of Scripture is exhausting and leaves much to be desired. Since Jesus Himself prayed for His people to be united (John 17:20-23), I suspect that condescending attitudes toward those who hold different positions on secondary issues or pridefully attempting to bind consciences as if one’s convictions are the only convictions acceptable does more harm to the gospel message and the Christian witness than good. In this regard, Neither Complementarian nor Egalitarian was especially encouraging.
Author Michelle Lee-Barnewall, who boasts an extremely impressive curriculum vitae, spends a good portion of the book focusing on the concept of unity. At the beginning of her book, she encourages readers that rather than looking at verses individually it makes the most sense to understand verses within the context of the whole Bible. She also urges readers to approach Scripture first from a literary standpoint. On page 126, she helpfully explained, “The desire to answer pressing contemporary questions such as ‘Does the husband have authority over the wife?’ and ‘Who makes the final decision in a marriage?’ means that interpreters often come to the text with preset questions that require specific types of answers and thus leave little room for an alternative. A literary approach can help overcome this tendency to ask and answer predefined questions. It begins not by asking ‘Does God give Adam a special authority? or ‘Are Adam and Eve equals?’ but rather by asking questions such as ‘What does the author intend to convey about Adam and Eve?’ and ‘What does the passage tell us about God and his relationship with and purposes for Adam and Eve?’ Although the latter questions may lead to an answer that addresses authority and/or equality, they are not limited to or automatically centered on these concerns.”
Perhaps my favorite aspect of the book is its emphasis on exploring the broader themes of Scripture including unity and holiness. I am deeply grateful to Lee-Barnewall for pointing readers to these important themes which are at the heart of the gospel and what Christian marriages are made to mirror (Ephesians 5:25-32). I really appreciate that Lee-Barnewall draws the attention of her readers to the beauty of the gospel by emphasizing unity and love. Rather than answering specific questions, she gives us a framework for asking better ones. This is a helpful approach in that it compels readers to invest their own time reading and studying the Bible and gives them the freedom to come to their own convictions on a nonessential issue.
Regarding how the issue of gender is generally approached, Lee-Barnewall wrote, “The current situation often highlights practical concerns regarding what women can or cannot do or who makes decisions. Such questions ultimately need to be answered. However, the wisest course may not be to use them as a starting point. When they do form our starting point, the answers predictably revolve around the construction or absence of rules. While our practical questions are also based on deeper, underlying concerns such as ‘Who has authority?’ or ‘Are men and women equal?’ the point is not simply whether men have a special leadership role or what rights women have. Instead, gender in the Bible may relate more fundamentally to the holiness of God, so that the focus is on orientation as the church and Christian marriage demonstrate the superiority of the way of the cross. Keeping larger purposes such as these in mind may then provide a better context in which to answer the practical questions and other concerns,” (pg. 169).
The book concludes with the acknowledgment that, “The goal for both sides can be to make the more fundamental consideration not personal benefit or position but the imitation of Christ in the willingness to suffer loss for the benefit of others. This speaks to the larger goal of love and unity in the corporate body, as the church models the example of Christ for a watching world,” (pg. 176).
Neither Complementarian nor Egalitarian really encouraged my heart as it presented a view of marriage and the gospel that is beautiful and makes much of Jesus. It offers a much needed hopeful and biblical perspective about the evangelical gender debate and I’m pleased to give it my highest recommendation.
Neither Complementarian nor Egalitarian is one of the most refreshing resources I’ve come across when it comes to the evangelical gender debate. For those who may be unfamiliar with the two opposing positions, complementarianism generally focuses on the idea that men and women are both created in the image of God with equal value, dignity, and worth yet occupy separate roles in the marriage relationship. Those who hold to this position view the office of elder as one that God has given to qualified men (1 Timothy 2:11-13, 1 Timothy 3:1-7). Egalitarianism focuses primarily on equality for women in both the home and the church and those who hold to this view generally believe that women can hold any church office that a man is permitted to. Generally, the complementarian position consists of legalistic rules unfounded in Scripture, and generally, egalitarianism involves seeking equality and rights – ideas that were unknown in the time and cultures in which the events of Scripture occurred.
It appears that Christianity has adopted some of the ways of the world in that many Christians have been complicit in disunity within the global and local body of Christ by participating in the sin of partiality (James 2:1, James 2:9) toward those within their own spiritual family who hold different convictions than they do on secondary issues. In this day and age, there seems to be an unspoken demand to immediately take a “side” on every minor issue in order to truly be a Christan, and trying to navigate which side actually fits within the scope of Scripture is exhausting and leaves much to be desired. Since Jesus Himself prayed for His people to be united (John 17:20-23), I suspect that condescending attitudes toward those who hold different positions on secondary issues or pridefully attempting to bind consciences as if one’s convictions are the only convictions acceptable does more harm to the gospel message and the Christian witness than good. In this regard, Neither Complementarian nor Egalitarian was especially encouraging.
Author Michelle Lee-Barnewall, who boasts an extremely impressive curriculum vitae, spends a good portion of the book focusing on the concept of unity. At the beginning of her book, she encourages readers that rather than looking at verses individually it makes the most sense to understand verses within the context of the whole Bible. She also urges readers to approach Scripture first from a literary standpoint. On page 126, she helpfully explained, “The desire to answer pressing contemporary questions such as ‘Does the husband have authority over the wife?’ and ‘Who makes the final decision in a marriage?’ means that interpreters often come to the text with preset questions that require specific types of answers and thus leave little room for an alternative. A literary approach can help overcome this tendency to ask and answer predefined questions. It begins not by asking ‘Does God give Adam a special authority? or ‘Are Adam and Eve equals?’ but rather by asking questions such as ‘What does the author intend to convey about Adam and Eve?’ and ‘What does the passage tell us about God and his relationship with and purposes for Adam and Eve?’ Although the latter questions may lead to an answer that addresses authority and/or equality, they are not limited to or automatically centered on these concerns.”
Perhaps my favorite aspect of the book is its emphasis on exploring the broader themes of Scripture including unity and holiness. I am deeply grateful to Lee-Barnewall for pointing readers to these important themes which are at the heart of the gospel and what Christian marriages are made to mirror (Ephesians 5:25-32). I really appreciate that Lee-Barnewall draws the attention of her readers to the beauty of the gospel by emphasizing unity and love. Rather than answering specific questions, she gives us a framework for asking better ones. This is a helpful approach in that it compels readers to invest their own time reading and studying the Bible and gives them the freedom to come to their own convictions on a nonessential issue.
Regarding how the issue of gender is generally approached, Lee-Barnewall wrote, “The current situation often highlights practical concerns regarding what women can or cannot do or who makes decisions. Such questions ultimately need to be answered. However, the wisest course may not be to use them as a starting point. When they do form our starting point, the answers predictably revolve around the construction or absence of rules. While our practical questions are also based on deeper, underlying concerns such as ‘Who has authority?’ or ‘Are men and women equal?’ the point is not simply whether men have a special leadership role or what rights women have. Instead, gender in the Bible may relate more fundamentally to the holiness of God, so that the focus is on orientation as the church and Christian marriage demonstrate the superiority of the way of the cross. Keeping larger purposes such as these in mind may then provide a better context in which to answer the practical questions and other concerns,” (pg. 169).
The book concludes with the acknowledgment that, “The goal for both sides can be to make the more fundamental consideration not personal benefit or position but the imitation of Christ in the willingness to suffer loss for the benefit of others. This speaks to the larger goal of love and unity in the corporate body, as the church models the example of Christ for a watching world,” (pg. 176).
Neither Complementarian nor Egalitarian really encouraged my heart as it presented a view of marriage and the gospel that is beautiful and makes much of Jesus. It offers a much needed hopeful and biblical perspective about the evangelical gender debate and I’m pleased to give it my highest recommendation.
January 2, 2020
A book of more questions than answers - but valuable questions all Christians must face.
I particularly appreciated the following emphasises:
- we are all more influenced by the broader cultural take on gender than we possibly realise when it comes to interpreting the Bible's teaching
- Christians of all backgrounds are liable to miss the ethical heart of the gospel in their relationships, focusing on albeit important things but missing our broader calling as church and in striving for one another's good
- servant leadership, biblically speaking, always places the emphasis on service before leadership - whatever our understanding of gender roles, it must fit into this schema.
I particularly appreciated the following emphasises:
- we are all more influenced by the broader cultural take on gender than we possibly realise when it comes to interpreting the Bible's teaching
- Christians of all backgrounds are liable to miss the ethical heart of the gospel in their relationships, focusing on albeit important things but missing our broader calling as church and in striving for one another's good
- servant leadership, biblically speaking, always places the emphasis on service before leadership - whatever our understanding of gender roles, it must fit into this schema.
December 2, 2024
This was an accessible academic read, by no means exhaustive or conclusive on the topic (in fact, the author avoided drawing practical implications). The subtitle captured the book succinctly: "A Kingdom Corrective to the Evangelical Gender Debate." Lee-Barnewall reframed the complementarian/egalitarian sides from that of power/authority and equality/rights to love and unity in the Kingdom of Jesus.
Having studied much on this topic, I didn't find loads of new information or strikingly different interpretations from what I've read before. However, the author's scholarship, emphasis on literary interpretation, and determination not to "pick a side" were refreshing. Most valuable perhaps were the first three chapters tracing the history of women and social reform, post WWII societal changes, and the emergence of Evangelical feminism in the 1960s.
Having studied much on this topic, I didn't find loads of new information or strikingly different interpretations from what I've read before. However, the author's scholarship, emphasis on literary interpretation, and determination not to "pick a side" were refreshing. Most valuable perhaps were the first three chapters tracing the history of women and social reform, post WWII societal changes, and the emergence of Evangelical feminism in the 1960s.
August 12, 2020
You can tell the author is very academically trained as the book reads like several thesis. Despite the title, no third option to complementarianism or egalitarianism is presented. The idea is to rethink terms usually associated to the debate such as “authority”, “servant”, etc. Good read if you’re interested in diving deeper in the subject. Not a light read.
June 30, 2022
I’ve had this book on my to read list for some time and finally got round to it. I think it actually sums up a lot of what I have been thinking for a long time in relationship to this contentious issue in addition to adding some really good historical analysis… bottom line is this is a reframing of the debate along different more biblical kingdom focused. The bad thing about “reframing” a debate is that it doesn’t satisfy most who have been invested in the debate as it essentially invalidates the debate. Anyway much food for thought as we continue to ponder how to have effective Christian conversations about freedom, power and equality. I recommend this book.
December 5, 2022
this book put what my heart believes into words: focusing on inclusion and the message of the upside down Kingdom rather than hierarchy, division, cultural norms and black-and-white answers to specific debates in the Church
May 5, 2024
3.5 rounded down. Love the concept, not so much the execution.
November 2, 2018
Excellent critiques on both positions. A worthwhile read and important contribution to the elgalitarian/complementarian evangelical debate.
June 23, 2024
Thought provoking book on framing the church gender debate in terms of unity/kingdom reversal themes instead of authority/rights. I really appreciated the author's invitation to consider the issue in this light and I also really liked that she didn't land on a specific list of "allowed or not allowed." The section on the history of women's roles in the church in the last 150 years was very insightful too. Overall, this was easily one of my favorite books on the topic that I have read so far.
December 11, 2022
Unlike other conversations and books surrounding the divisive gender debate, this book felt refreshingly unifying and hopeful. Barnewall challenges us to consider whether the categories and questions shaping the current gender conversations in churches today might be completely missing the point. While she does not ever provide an alternative to the complementarian or egalitarian views, she does present a strong case that neither position captures the full biblical theology of gender. She does an excellent job of offering balanced critiques of both positions using historical and biblical examples, and she challenges us to consider whether “more transcendent and corporate concerns” should be shaping our conversations and views of gender.
July 24, 2021
This book left me with a lot to think about. While the author does not leave you with a final practical application, she invites the reader to think critically about the topic at hand and reexamine scripture asking different questions then those the different sides usual takes. She focuses on the Kingdom as an over arching theme and asks how unity and love can be exemplified in gender roles. A great read for anyone frustrated, searching, or just curious about the ongoing debate.
July 15, 2018
SO good to have a strong female voice on this issue. She asks some very critical questions and does a good job pointing out flaws in both perspectives. I love her emphasis on unity as well as well as the importance of nuance.
July 31, 2021
That's a lot of quotes from Ortland, Piper, and Grudem to pretend you are above the fray and merely reframing this argument in light of the gospel.
November 22, 2021
If you are stuck in between like me, read this book
August 28, 2023
I hovered between a 3-star review and a 4-star review but chapter eight helped save this book from disappointment.
I will start with many of the strong qualities. The book is incredibly well-researched and PACKED with exegesis and biblical theology. Her historical survey is also extremely helpful. The author does a great job of unpacking themes that are critical to our understanding of God's Kingdom, the gospel, and the cruciform shape of our lives because of Christ. The author does a great job of revealing important purposes and background for why Paul and other authors were writing these key battleground texts. The book is rich in dialogue with a wide set of perspectives on key issues and navigates them well. So much to love about this book. But, the reason it was almost a 3-star review is not because it lacks good qualities but because the thesis of the book and what she accomplished leaves me lacking a bit.
Other than the last chapter, the author has a thematic weakness that leaves you lacking after every chapter you read. After you get through the historical survey which was really helpful, her textual theological arguments/claims are frustrating. She starts out by saying that she is not intending to chart a new path but to offer a different starting point so that this divided and charged conversation can improve in the years ahead. An admirable goal, but still, when you make claims about starting points in key texts you should also demonstrate how your perspective actually might inform the debate. She never does that. She constantly works in formulas like "the text is actually talking about this, and this will impact our view of gender and roles..." but she never actually states how it MIGHT. Simply leaving you hanging. She does this over and over.
This has a few negative results: it feels repetitive because she begins to say the same thing over and over, it makes you wonder how her perspective can actually help move the conversation forward, and it leaves you wondering how she would actually teach on the topic herself. It was her stated point to not chart a new path but this was even less than I thought it was. I was not expecting a long defense of a new view. But, it would have been extremely helpful to lay out a few examples of conclusions and ideas that flow from her new "insights" about the texts.
Chapter 8 does do more of this than the rest of the book. She still dodged quite often but she finally started making claims about positions (a little) and it was the best part of the book in my opinion. The reason is not because I am looking for some big answer to this debate but because I began to see her perspective/themes teased out. It was far more informative. Without this chapter, the book would have been a 3-star review. I also think that her "Final Thoughts" chapter was a waste of time due to the repetitious nature of the book previously. It essentially was a summary. I was expecting another chance to at least pose some teasing out of her themes in the current debate. But, it was just a summary. It would have been a great introductory chapter rather than a "Final Thoughts".
Again, in the details the author was incredible. Great biblical theology, great exegesis, great handling of complex cultural backgrounds. But, in the big picture, it was almost a miss. The last chapter saved it from 3-star level due to the issues above.
I will start with many of the strong qualities. The book is incredibly well-researched and PACKED with exegesis and biblical theology. Her historical survey is also extremely helpful. The author does a great job of unpacking themes that are critical to our understanding of God's Kingdom, the gospel, and the cruciform shape of our lives because of Christ. The author does a great job of revealing important purposes and background for why Paul and other authors were writing these key battleground texts. The book is rich in dialogue with a wide set of perspectives on key issues and navigates them well. So much to love about this book. But, the reason it was almost a 3-star review is not because it lacks good qualities but because the thesis of the book and what she accomplished leaves me lacking a bit.
Other than the last chapter, the author has a thematic weakness that leaves you lacking after every chapter you read. After you get through the historical survey which was really helpful, her textual theological arguments/claims are frustrating. She starts out by saying that she is not intending to chart a new path but to offer a different starting point so that this divided and charged conversation can improve in the years ahead. An admirable goal, but still, when you make claims about starting points in key texts you should also demonstrate how your perspective actually might inform the debate. She never does that. She constantly works in formulas like "the text is actually talking about this, and this will impact our view of gender and roles..." but she never actually states how it MIGHT. Simply leaving you hanging. She does this over and over.
This has a few negative results: it feels repetitive because she begins to say the same thing over and over, it makes you wonder how her perspective can actually help move the conversation forward, and it leaves you wondering how she would actually teach on the topic herself. It was her stated point to not chart a new path but this was even less than I thought it was. I was not expecting a long defense of a new view. But, it would have been extremely helpful to lay out a few examples of conclusions and ideas that flow from her new "insights" about the texts.
Chapter 8 does do more of this than the rest of the book. She still dodged quite often but she finally started making claims about positions (a little) and it was the best part of the book in my opinion. The reason is not because I am looking for some big answer to this debate but because I began to see her perspective/themes teased out. It was far more informative. Without this chapter, the book would have been a 3-star review. I also think that her "Final Thoughts" chapter was a waste of time due to the repetitious nature of the book previously. It essentially was a summary. I was expecting another chance to at least pose some teasing out of her themes in the current debate. But, it was just a summary. It would have been a great introductory chapter rather than a "Final Thoughts".
Again, in the details the author was incredible. Great biblical theology, great exegesis, great handling of complex cultural backgrounds. But, in the big picture, it was almost a miss. The last chapter saved it from 3-star level due to the issues above.
February 20, 2025
I think this book accomplishes what it sets out to do: offer some reframing to the fundamental ideas and issues at heart in the complementarian v. egalitarian debate. Because of this, practical solutions aren’t offered. It certainly did give me pause and helped me think on the question anew from various lights. It also reinforced my own conception that this problem can’t fundamentally be about rights (on either side), as loving submission to one another for the good of the body of Christ is an (the?) underlying relational factor of the church. I certainly hope that a church would move toward a more biblically faithful approach to women participating in the church (as most churches I’ve been a part of lack this element even if one holds a complementarian theology), but it also means that change can be slow, and one probably shouldn’t press one’s rights at the expense of unity. I.e. there must be a proper way to move a church toward biblical faithfulness and greater female participation without being divisive. That said, I’ve had a fair share of old men robustly fight the idea of me teaching mixed-gender groups of middle and high schoolers; not sure what the solution there could be besides leaving that situation altogether…
November 10, 2023
This was a really informative and fascinating look into gender and gender roles, with a focus on adhering to the Biblical narratives while acknowledging cultural influences. I really liked how the author looked at this issue through the lens of Scripture with conviction, and truly was "neither complementation nor Egalitarian." I learned a lot and really appreciate how while reading this book we are pointed back to God's word and His character and purposes for creating men and women. I liked her discussion about "corporate vs. individualistic values and identity", and how seeking after "self-fulfillment" and a hyper individualistic faith and identity has particularly been emphasized in our current culture (arising from feminism, the Enlightenment, etc.), while in previous eras people were more interested in communal and corporate endeavors. I would've liked to see perhaps a little more decisiveness from the author in some topics she discussed, as neutrality on everything seems like just walking on the fence... but on the other hand I like that she presents truth from the Word and cultural events to us while allowing the reader to simply decide for themselves.
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August 22, 2022I identify with the title, and I appreciate what Lee-Barnewall desires to accomplish in this book, especially in such a tired and well-trodden debate.
As other reviewers have stated, this book is well-written and well-researched, but I’m unsure that it contributes the “third way” or fresh perspective it aims to provide. Rather, I think it would be a helpful corrective to both complementarian or egalitarian spaces in the ways kingdom values ought to transform the priorities in each. It also often seemed like her application fell short of the trajectory of her exegesis and left us hanging (though there is virtue in allowing the readers to tease out the implications of her argument in their own contexts.)
As other reviewers have stated, this book is well-written and well-researched, but I’m unsure that it contributes the “third way” or fresh perspective it aims to provide. Rather, I think it would be a helpful corrective to both complementarian or egalitarian spaces in the ways kingdom values ought to transform the priorities in each. It also often seemed like her application fell short of the trajectory of her exegesis and left us hanging (though there is virtue in allowing the readers to tease out the implications of her argument in their own contexts.)
May 8, 2019
Really enjoyed this book. Michelle Lee-Barnewell has written an absolute must-read for anyone who’s interested in this conversation. She doesn’t seek to answer which is right (Egalitarian or Complementrian), but seeks to reframe the gender debate entirely: moving it away from questions about individualism and authority, and towards questions about unity and cruciformity (a Kingdom ethic).
Definitely a (much needed) paradigm smasher.
—Tristan Sherwin, author of *Love: Expressed*
Definitely a (much needed) paradigm smasher.
—Tristan Sherwin, author of *Love: Expressed*
April 28, 2022
This book was exceptionally done. The only criticism I have is a nit picky thing. It doesn’t diminish from the sheer volume of thought this book packs into a relatively short writing.
With a fundamental thesis of: are we approaching this question from the correct angle?, it’s hard to disagree with her based on how she took the reader step by step through the argument. Not everyone will agree with her, but it won’t be because of a lack of effective argumentation.
Definitely recommend.
With a fundamental thesis of: are we approaching this question from the correct angle?, it’s hard to disagree with her based on how she took the reader step by step through the argument. Not everyone will agree with her, but it won’t be because of a lack of effective argumentation.
Definitely recommend.
July 30, 2024
I appreciate Barnewall’s efforts to bring new questions to the discussion of gender roles. She provides historical background to women’s role in America in the 20th century which explains how we got to where we are today. She emphasizes the importance holiness, love, and unity in many of the texts used to defend complementarianism and egalitarianism.
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