In this excerpt from our latest podcast episode, I share that God cares about the small details of life. Here’s a snippet. Listen to the full episode.
Today, my wife and I released the third episode in our podcast series, “How to Grow as a Disciple.” In this episode we talk about prayer.
Is prayer as complicated as we think? Does it always have to be a formal, scheduled time where you sit down for an hour with God? Or can it be more conversational and “as you go” about your day? What do you do when you don’t know what to say? How can God’s word transform your prayer life? We get to these issues and more in this episode.
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I just finished reading Recovering From Biblical Manhood & Womanhood by Aimee Byrd. I read this book because I first learned about Aimee on the Worthy podcast, hosted by Elyse Fitzpatrick and Eric Schumacher. This review is much shorter than it could or should be. I’m won’t be able to cover all of the important content but want to highlight a few important arguments of the book.
Byrd, who subscribes to male-only ordination, set out to confront some of the teaching and application that has come out of the biblical manhood and womanhood movement, the origin of which we can trace back to the book Recovering Biblical Manhood and Womanhood edited by John Piper and Wayne Grudem. Since then, the Council on Biblical Manhood and Womanhood (CBMW) has been developed and publishes a journal, blog articles, books, and hosts their own conferences.
Byrd’s primary goal was pretty simple. Her book seeks to show that men and women are on equal footing in the body of Christ. They follow the same Jesus, read the same Bible, and are both responsible to be active, faithful witnesses to the faith. Whether you are for male-only ordination or not, if you are a Christian, you should believe and practice this, she argues. I agree.
Byrd’s overall concern could perhaps be summed up like this: we have segregated God’s word, and therefore God’s people, making certain aspects of it relevant to men and other parts to women. This has created separate discipleship tracks in the church: one for men and another for women.
Byrd examines popular gender-specific devotional Bibles to prove this, focusing on the ESV devotional Bibles for men and women. These publications have perpetuated the fuzzy idea of men’s and women’s “roles” in the church and home. They also give priority and authority to men: there are no women contributors to the men’s devotional Bible, but there are men who contribute to the women’s devotional Bible.
Byrd’s heart comes across clearly. She wants us to realize that the Bible does call us to biblical “manhood” and “womanhood,” but conformity to Christ regardless of gender.
Byrd shows how the biblical manhood and womanhood movement, spearheaded by CBMW, has perpetuated this segregation between women and men in the church. According to CBMW, women exist to support, encourage, and hold up men as leaders (chapter 4). For example, in Piper and Grudem’s book, biblical femininity is defined as “a freeing disposition to affirm, receive and nurture strength and leadership from worthy men in ways appropriate to a woman’s different relationships” (p. 105).
Byrd points out that Scripture simply never states that all women must submit to all men, but the biblical manhood and womanhood movement would make us believe as much. She shows convincingly that this movement believes women are second-class disciples who do not and should not receive the same training and equipping opportunities as men.
Conversely, Byrd takes us from one Scripture to the next (particularly in chapters 3 and 4) to show how the Bible “takes us behind the scenes and gives us a story behind the story through the female voice…implementing women as tradents of the faith” (p. 73). Ruth, the Egyptian midwives, Deborah, Rahab, and Mary are just a few examples that show “patriarchy is not the Bible’s message…[but that] it is the cultural backdrop against which the gospel message of Jesus stands out in sharpest relief” (p. 56).
One of the primary theological problems Byrd finds in the CBMW is the doctrine of the eternal subordination of the Son, or ESS for short. I won’t take a deep dive into this doctrine here, but in a nutshell ESS is the belief that the Son, the second Person of the trinity, has always been in subordination and submission to the Father. The CBMW uses this as the foundation for their view of gender roles. Of course, this is a doctrine at odds with the church councils of Nicea (AD 325) and Constantinople (381), summarized in the Nicene Creed. Byrd circles back to this throughout the book. Unfortunately, the CBMW has allowed room in their movement on different views of the Trinity, but not how men and women function in the church (pp. 120-121).
As Byrd closes the book, she write beautifully of two women’s co-laborship with Paul: Junia and Phoebe. We meet these women in Romans 16. Phoebe was the courier of the letter to the Romans and Junia is even identified as “renowned among the apostles” along with Andronicus. While churches today are arguing about whether or not woman can make an announcement or pass out bulletins, Paul commends these women for their ministry (p. 213).
Phoebe, as the courier of the letter, was thus authorized to not only deliver but communicate (i.e. instruct) what was in the letter that the Romans may not have understood. At the very least, this reveals Paul’s heart to include women in global, apostolic work. It reminds us that “having a coed team of apostles in Rome sounds wisely strategic in reaching the diverse men and women” who lived there. It’s a lesson we ought not forget today.
I do have two gentle critiques. More like pet peeves that I hope won’t detract the reader from the content of the book.
First, It was much more academic than I expected and wonder if that will work against Byrd in the long run. Why? Because while many of the men who are behind the Biblical Manhood and Womanhood movement are academics, the people who have been influenced by their writings, sermons, and conferences are not professional theologians. They are everyday, ordinary Christians.
Second, Byrd is an Orthodox Presbyterian. And, oh, does that come through clearly! In my estimation, she has too narrow of a view of “the church,” reducing much of her focus to local fellowships and what happens during a Sunday morning liturgy. She also places a very high emphasis on church officers, as a presbyterian would—an emphasis that I think the New Testament doesn’t even give. (But that’s another post entirely).
If you, reader, are the average “layperson,” let me encourage you press in and not get hung up on the academic tone and institutional preferences of the author. Press on and engage with her actual arguments without setting up and destroying straw men (or women).
Overall, I’m happy to recommend Recovering From Biblical Manhood & Womanhood. No matter your position on gender roles in the home, church, or world, if you are a Christian or church leader, you need to wrestle with the issues and problems Byrd brings to light. And I hope you do.
My wife and I (finally) started a podcast, Everyday Disciples. You can read more about it here.
Our first episode, “What is Discipleship, Really?” drops today! You can listen on Anchor, Apple Podcasts, Spotify, or most other podcast platforms. Would you consider subscribing and sharing it with your friends?
We recorded this first episode last month and delayed the release due to George Floyd’s death and the events that followed it. We do hope and expect to address some of the issues surrounding race in our country in future podcasts. But likely we’ll talk about the issues as they relate to the church and how we as Christians, particularly white American ones, can learn, listen, and respond. We have a lot to learn ourselves and we hope you’ll listen in and process with us.
Thanks for listening!
An updated version of Acts 14:19-23:
But Jews came from Antioch and Iconium, and having persuaded the crowds, they stoned Paul and dragged him out of the city, supposed that he was dead. But when the disciples gathered about him, he rose up and entered the city, and on the next day, he went on with Barnabas to Derbe.
When Paul and his team gathered a core group of Christians from a few other churches in Derbe (as well as a few who tagged along from Antioch), held a vision and interest meeting, and finally had their public launch gathering, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples by telling them about the church they planted and the great attendance numbers. Paul encouraged them by saying that though other churches are there, there needed to be a new expression of the kingdom of God in that city.
After they had been meeting for about eight years, they finally started the elder nomination and selection process, eventually choosing one man who did not specialize in preaching. Paul stayed at that church for the foreseeable future until he felt called to do the same process over again in a different city.
Paul and his team never did return to their sending church to report how God had opened a door of faith to people who did not previously believe, because, after all, that was not the demographic they were actually seeking to reach in the first place.
But that’s not really what it says, is it?