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Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism |  | Creators: John Piper, Wayne Grudem
Publisher: Crossway Books
Category: Book
List Price: $25.00
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Rating:  44 reviews
Sales Rank: 24024
Media: Paperback
Pages: 576
Number Of Items: 1
Shipping Weight (lbs): 1.7
Dimensions (in): 8.9 x 6 x 1.3
ISBN: 1581348061
Dewey Decimal Number: 261.8343
EAN: 9781581348064
ASIN: 1581348061
Publication Date: August 8, 2006
Availability: Usually ships in 1-2 business days
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| • | ISBN13: 9781581348064 | | • | Condition: NEW | | • | Notes: Brand New from Publisher. No Remainder Mark. |
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Product Description
A controversy of major proportions has spread through the church. Recent generations bear witness to the rise of "evangelical feminism"âa movement that has had a profound impact on all of life, c
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| Customer Reviews:
Showing reviews 1-5 of 44
 Is this as good as it gets? February 4, 2010
Mia S. Krizo (Portland, OR USA)
1 out of 1 found this review helpful
The editors of the book, Piper and Grudem, must have expected that people would read only a few select chapters instead of the entire book, for how else can one explain the many contradictions within the one volume?
The singularly most astonishing contradiction is the treatment of the word `ezer ("help") by three different writers: Ortlund writes that a helping role entails subjection and that the woman's role is analogous to that of God's help. Grudem, on the other hand, writes that the word help does not imply anything about rank or authority and the woman's role should not be read as an analogy of God's help; instead the woman should be compared to the "helpful animals," which incidentally reduces her to a link between animals and humans, similarly to the nineteenth century evolutionary biology. Frame cannot decide which one to choose, for although he writes that the woman's submission images God who is not too proud to be our "helper," he writes also that the word "helper" does not signify subordination for God does not submit. (I e-mailed CBMW about this contradiction, asking for a reasonable explanation, but did not hear back from them - which of course should not surprise anyone.)
The confusion continues with Knight's opinion that the first woman failed to ask the man what God had said about the tree of the knowledge of good and evil, which led to the ruination of the man. Grudem disagrees, for he writes that Peter (1 Pet 3) did not write to the husbands in order for them to tell their wives what God has said, for God expects women themselves to consider his words. Why would it have been any different with Eve?
Whereas Grudem and Piper do not view 1 Tim 2 as an absolute prohibition against all teaching done by women for teaching is such a broad term, and Schreiner agrees that women can teach if the teaching is not considered authoritative, Knight disagrees for he sees the prohibition as an unqualified one which extends to all situations where recognized teaching of the Scriptures is present, including Sunday School classes, small group meetings and couples groups. Moo agrees with Knight when he writes that a principle cannot be separated from behavior wherefore for a woman to teach a man is to void the principle on which Paul bases his argument. The question is, how does Moo's opinion work with Schreiner's concept that a missionary woman can teach a man for the proclamation of the Gospel is not limited to men? Is a non-Christian man not a man? Is the Gospel not part of the Bible?
And how about Dorothy Patterson's acknowledged that the inherent drudgery of homemaking can be avoided only by bathing the mundane tasks with prayer and catching the vision of the divine challenge, while she later exclaims that homemaking is "an overflowing oasis of opportunity" and "a brilliant catalyst to channel creativity and energies into meaningful work"?
Although Weinrich claims Constantinople never based its theology on the woman's assumed inferiority, John Chrysostom, its most illustrious bishop, affirmed the woman's inferiority in his homily on 1 Corinthians. The same sentiment is found also in the writings of Clement of Alexandria two centuries earlier. Both John and Clement were well versed in Aristotle's philosophy, in which the man's rule was based on the assumed lack of reason on the woman's part and her subsequent natural inferiority to the man.
And how about Johnson, who sounds a whole lot more like a Catholic than a Protestant in his statement that the largest part of a theologian's work should consist of examining tradition and that we should assume the church is (or has been) right, unless theological study proves otherwise. How one can know whether study will prove tradition wrong if one assumes it to be right to begin with is of course a question he does not touch upon in his essay. Furthermore, had Johnson lived five hundred years earlier, he would have most likely condemned Luther, for he is of the opinion that the creeds of the church are more important than the views of individuals.
Finally, Grudem's Appendix on Kephale provides questionable proof, for not only does he find his greatest support from pagan writers such as Plato, Philo and Plutarch, his evidence from the Apostolic era is limited to one example: Hermas, in whose Similitudes the phrase "kephale tou oikou" is found. Grudem considers it a perfect example of the usage of kephale in Christian writings, but he omits the fact that the phrase is not found in Greek; it is rather a literal translation of the Hebrew `rosh beeyt. He does not quote any of the other writers from the first five centuries; instead he relies on secondary sources, which are quickly proven erroneous. His final attempt to use the Septuagint as evidence fails, for when every instance of ro'sh is examined it is proven that kephale is not used of leaders, but as a literal translation of the word ro'sh (head), of the extreme end of an object, within the metaphor "head and tail" and with the meaning "to sum up."
I could provide many more examples, but since I have already written them down into a book form, I refer the reader to "When Dogmas Die: The Return of Biblical Equality," available here at Amazon.com.
 Just one word: amazing! December 12, 2009
Derya Madler (Decatur, IL USA)
0 out of 2 found this review helpful
Every Christian should have this book in their library. All the questions I had about the subject was answered with references from the Scripture.
Super View on Biblical Issues April 28, 2009
Christopher N. Gardner (Brooklyn, NY USA)
2 out of 5 found this review helpful
Piper and Grudem excel at editing the presentations on the biblical texts related to male and female in the Scripture. It is a solid bit of work, even for those who may not agree with their perspective.
 Different roles, Equal value September 13, 2008
Nico M. aan den Toorn (Ermelo, Gelderland Netherlands)
3 out of 4 found this review helpful
I haven't finished this book yet, however I'm learning a lot from it.
In many ways the material confirms my own position on these matters.
But the clear Scriptural references that are given are very helpful in explaining the basic thoughts.
I can recommend this book and I hope it will help many people with the aspect of male leadership both in the family as well as in the church.
I'm very pleased that it makes it very clear that it is not a matter of playing the boss, but instead stresses the special responsibilities the man has towards women in general and his wife and children specifically.
Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism March 25, 2008
Karen Anning (Illinois)
1 out of 4 found this review helpful
Very interesting but lots of words-I am not done reading it yet. Well written and John Piper is one of my favorite authors so I know it will be great.
Showing reviews 1-5 of 44
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