Shane Williamson’s Reviews > Neither Complementarian nor Egalitarian: A Kingdom Corrective to the Evangelical Gender Debate > Status Update

[Paul describes] an ethic that asks the head to act in a socially shameful and dishonoring way, that is, the way of the cross (e.g., 1 Cor. 1:18-31). Rather than being accommodating, Paul proposes a way that would be seen as causing great social disruption. The irony is that he says that in Christ it actually leads to the opposite, creating intimate unity and harmony between husband and wife. (165)

[Paul's] language of headship and submission for husbands and wives in Ephesians may at first glance seem to reflect another attempt for Christians to live according to larger social expectations. But a closer look at the cultural context reveals that while Paul was aware of these expectations, he does not conform to them but rather subverts the traditional order...(165)

In the fall Adam distanced himself from Eve by blaming her, rather than manifesting a true "one flesh" union. Instead of taking responsibility for his own transgression, he was essentially willing to sacrifice her by trying to place the blame on her in an attempt to save himself (Gen. 3:12), thus displaying the antithesis of the attitude expected of a husband in Christ. (163)

When Paul tells wives to submit to their husbands and to do so because he is the head (Eph 5:22-24), he would seem to be agreeing with these values. But when he instructs husbands in the content of this headship, he presents a startling reversal. Contrary to common conceptions of what is fitting and thus honorable, husbands are to love their wives and give themselves up for them. (158)

[in Ephesians 5] the issue is not a clear-cut one of whether the husband has "authority" over his wife as the head as opposed to the wife's being an "equal" partner in the marriage. Rather the passage is shaped by ideas that are more immediately relevant to kingdom priorities, such as reversal, sacrifice, love, and unity. (148)

While Adam and Eve's relationship revolves around unity and love, it is also characterized by more than equality. At the same time, it lacks any explicit commands for Adam to exercise authority over Eve but does emphasize the obedience of both Adam and Eve to God. Whatever the nature of any authority Adam might have, it is not presented in a dominant fashion. (144)

At the same time, because Adam has a particular role in regard to the unity with Eve and the need for obedience to God's direct command, it is also difficult to see their relationship as primarily one of functional "equality." (143)

If God commissioned Adam to promote the unity of the marriage, then it is difficult to imagine that "authority" would be a main characteristic of his responsibility since power relationships tend to separate rather than create intimacy. (143)

...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. (107)

In this context [Mt 20.20-28], "servant" would seem to do more than qualify "leadership." Instead it provides an essential component so that one must be a servant before one can be a leader. In other words Christ indicates that servanthood is a prerequisite for being a leader. (107)