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Book Quotes
Compiled by Herb Reese
New Commandment Men?s Ministries
Book Quotes is a summary of significant quotes from significant books on topics relating to men, men?s ministry and people with long term needs.
Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, Edited by John Piper and Wayne Grudem
Preface (1991)
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We want to help Christians recover a noble vision of manhood and womanhood as God created them to be?hence the main title, Recovering Biblical Manhood and Womanhood. Our vision is not entirely the same as ?a traditional view.? We affirm that the evangelical feminist movement has pointed out many selfish and hurtful practices that have previously gone unquestioned. But we hope that this new vision?a vision of biblical ?complementarity??will both correct the previous mistakes and avoid the opposite mistakes that come from the feminist blurring of God-given sexual distinctions.
We desire that every Christian man who reads this book will come away feeling in his heart that women are indeed fully equal to men in personhood, in importance, and in status before God, and, moreover, that he can eagerly endorse countless women?s ministries and can freely encourage the contribution of wisdom and insight from women in the home and church, without feeling that this will jeopardize his own unique leadership role as given by God.
Preface (2006)
It is clear that the upcoming generation has not been introduced to the church?s time-honored understanding of the Scriptures on matters pertaining to gender roles. To this new generation we must stress that complementarianism is cause for celebration rather than apology because it provides the relational framework in which men and women experience covenantal privileges and responsibilities.
By contrast, egalitarianism cannot come to grips with the unique creation of man as male and female, and its upholders assert that there is no legitimate difference between men and women in the home and church, at least not one that allows for male spiritual leadership.
Foreward: For Single Men and Women (and the Rest of Us) John Piper
It is futile in one sense for me to write this chapter, except that I do not put it forward as something definitive about the single experience today, but as a call to married folks to listen and a statement to single folks that this book and this issue have to do with you, even though many of its chapters deal with marriage.
We hear at least eight important theses on singleness when we tune in to Jesus and His contemporary single followers.
- Marriage, as we know it in this age, is not the final destiny of any human.
- Jesus Christ, the most fully human person who ever lived, was not married.
- The Bible celebrates celibacy because it gives extraordinary opportunity for single-minded investment in ministry for Christ.
- The Apostle Paul and a lot of great missionaries after him have renounced marriage for the sake of the kingdom of God.
- The Apostle Paul calls singleness a gift from God.
- Jesus promises that forsaking family for the sake of the kingdom will be repaid with a new family, the church.
- God is sovereign over who gets married and who doesn?t. And He can be trusted to do what is good for those who hope in Him.
- Mature manhood and womanhood are not dependent on being married.
I: Vision and Overview
Chapter 1: A Vision of Biblical Complementarity: Manhood and Womanhood Defined According to the Bible, John Piper
Over the years I have come to see from Scripture and from life that manhood and womanhood are the beautiful handiwork of a good and loving God. He designed our differences and they are profound. They are not mere physiological prerequisites for sexual union. They go to the root of our personhood. This chapter is an attempt to define some of those differences as God wills them to be according to the Bible.
[This chapter] is designed to show that our vision of manhood and womanhood is a deeply satisfying gift from a loving God who has the best interests of his creatures at heart.
At the heart of mature masculinity is a sense of benevolent responsibility to lead, provide for and protect women in ways appropriate to a man?s differing relationships. At the heart of mature feminity is a freeing disposition to affirm, receive and nurture strength and leadership from worthy men in ways appropriate to a woman?s differing relationships.
Chapter 2: An Overview of Central Concerns: Questions and Answers, John Piper and Wayne Grudem
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We are concerned not merely with the behavioral roles of men and women but also with the underlying nature of manhood and womanhood themselves. Biblical truth and clarity in this matter are important because error and confusion over sexual identity leads to (1) marriage patterns that do not portray the relationship between Christ and the church; (2) parenting practices that do not train boys to be masculine or girls to be feminine; (3) homosexual tendencies and increasing attempts to justify homosexual alliances; (4) patterns of unbiblical female leadership in the church that reflect and promote the confusion over the true meaning of manhood and womanhood.
Submission refers to a wife?s divine calling to honor and affirm her husband?s leadership and help carry it through according to her gifts. It is not an absolute surrender of her will. Rather, we speak of her disposition to yield to her husband?s guidance and her inclination to follow his leadership.
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II: Exegetical and Theological Studies
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Chapter 3: Male-Female Equality and Male Headship: Genesis 1-3, Raymond C. Ortland, Jr.
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My purpose in this essay is to demonstrate from Genesis 1-3 that both male-female equality and male headship, properly defined, were instituted by God at creation and remain permanent, beneficent aspects of human existence. Let me define male-female equality: Man and woman are equal in the sense that they bear God?s image equally. Let me also define male headship: In the partnership of two spiritually equal human beings, man and woman, the man bears the primary responsibility to lead the partnership in a God-glorifying direction.
Chapter 4: Women in the Life and Teachings of Jesus, James A. Borland
This chapter has two goals: (1) to show that Jesus placed a high value on women, and (2) to show that Jesus recognized role distinctions for men and women. Jesus? high regard for women is seen in how He recognized their intrinsic equality with men, in how He ministered to women, and in the dignity He accorded to women during his ministry. Jesus? recognition of role distinctions for men and women is demonstrated by His choosing only men to serve as His apostles with their primary tasks of preaching, teaching, and governing. Women, however served in other important capacities, such as praying, providing financial assistance, ministering to physical needs, voicing their theological understanding, and witnessing to the resurrection.
Chapter 5: Head Coverings, Prophecies, and the Trinity: 1 Corinthians 11:2-16, Thomas R. Schreiner
First Corinthians 11:2-16 has some features that make it one of the most difficult and controversial passages in the Bible. For instance: How does ver 2 relate to verses 3-16? What does Paul mean by the word head in verse 3? Can we identify the custom regarding the adornment of women in the passage? In what sense is woman the glory of man (verse 7)? What does Paul mean when he says that the woman is to have authority on her head (verse 10)? Can we comprehend the reason why a woman is to have authority on her head, namely, because of the angels (verse 10)? And finally, what does the word nature mean in verse 14?
Chapter 6: ?Silent in the Churches?: On the Role of Women in 1 Corinthians 14:33b-36, D. A. Carson
Paul has just been requiring that the church in Corinth carefully weigh the prophecies presented to it. Women, of course, may participate in such prophesying; that was established in chapter 11. Paul?s point here, however, is that they may not participate in the oral weighing of such prophecies. That is not permitted in any of the churches. In that connection, they are not allowed to speak??as the law says.?
More broadly, a strong case can be made for the view that Paul refused to permit any woman to enjoy a church-recognized teaching authority over men (1 Timothy 2:1ff.), and the careful weighing of prophecies falls under that magisterial function.
Chapter 7: Role Distinctions in the Church: Galatians 3:28, S. Lewis Johnson, Jr.
There is no reason to claim that Galatians 3:28 supports an egalitarianism of function in the church. It does plainly teach an egalitarianism of privilege in the covenantal union of believers in Christ. The Abrahamic promises, in their flowering by the Redeemer?s saving work, belong universally to the family of God. Questions of roles and functions in that body can only be answered by a consideration of other and later New Testament teaching.
Chapter 8: Husbands and Wives as Analogues of Christ and the Church: Ephesians 5:21-33 and Colossians 3:18-19, George W. Knight III
This passage abounds with instructions for marriage. The key ideas appear in the flow of the argument: submission to one another in the fear of the lord (verse 21); submission by the wife to her husband as her head, as the church submits to Christ its head (verses 22-24); love by the husband for his wife, as Christ loves the church (verses 25-30); the appeal to Genesis 2:24 (verse 31); and the concluding summary (verse 33) with its emphasis on the husband?s love and the wife?s respect.
The instruction about wives and husbands found in Ephesians and Colossians, expressed in the key terms ?be subject? for wives and ?head? for husbands, teaches distinctive roles for wives and husbands.
Chapter 9: What Does it Mean Not to Teach or Have Authority Over Men?: 1 Timothy 2:11-15, Douglas Moo
The New Testament makes it plain that Christian women, like men, have been given spiritual gifts (1 Corinthians 12:7-11). Women, like men, are to use these gifts to minister to the body of Christ (1 Peter 4:10); their ministries are indispensable to the life and growth of the church (1 Corinthians 12:12-26).
But does the New Testament place any restrictions on the ministry of women? From the earliest days of the apostolic church, most orthodox Christians have thought so. One important reason they have thought so is the teaching of 1 Timothy 2:8-15.
We think 1 Timothy 2:8-15 imposes two restrictions on the ministry of women: they are not to teach Christian doctrine to men and they are not to exercise authority directly over men in the church.
Chapter 10: Wives Like Sarah, and the Husbands Who Honor Them: 1 Peter 3:1-7, Wayne Grudem
[1 Peter 3:1-7] is a magnificent text for understanding God?s plan for an ideal marriage. In a few verses Peter describes the complementary responsibilities of husbands and wives and guards against common abuses.
Submission is an inner quality of gentleness that affirms the leadership of the husband.
Submission involves obedience like Sarah?s.
Submission acknowledges an authority that is not totally mutual.
The first reason for considerate leadership is that there are differences between husband and wife: the wife is the ?weaker vessel? or ?weaker partner? and thus more vulnerable to being hurt by a selfish, domineering husband.
The second reason for considerate leadership is the equality between husband and wife: ?since you are joint heirs of the grace of life?. One who has equal standing in God?s kingdom is certainly worthy of equal honor and thoughtful, loving attention.
Chapter 11: The Valuable Ministries of Women in the Context of Male Leadership: A Survey of Old and New Testament Examples and Teaching, Thomas R. Schreiner
This chapter focuses on the valuable ministries of women in the Scriptures. This is a crucial topic for at least three reasons. First, men often have hurt women. They have treated them as lesser citizens of the kingdom, and some men have denigrated or overlooked their contribution in ministry.
Second, contemporary women should be encouraged by the women in the Scriptures who have contributed to the spread of God?s kingdom message. God does not use men alone to accomplish His purposes.
Third, some contemporary evangelical writers appeal to the ministries of woemen in the Scriptures to support the notion that there should be no limits on women?s roles in ministry today.
I propose to prove that women participated in ministry in the Scriptures, but their ministry was a complementary and supportive ministry, a ministry that fostered and preserved male leadership in the church.
Chapter 12: Men and Women in the Image of God, John M. Frame
Women and men equally image God, even in their sexual differences, even in their differences with regard to authority and submission. The reason is that the image of God embraces everything that is human.
Chapter 13: The Church as Family: Why Male Leadership in the Family Requires Male Leadership in the Church, Vern Sheridan Poythress
The Bible invites us to use these family teachings to draw some particular inferences about the respective roles of men and women within the church. In brief, the argument runs as follows: Just as husbands and fathers ought to exercise godly leadership in their human families, so wise, mature men ought to be appointed as fatherly leaders in the Church (1 Timothy 3:1-7). A particularly important role also belongs to more mature women (1 Timothy 5:9-16; Titus 2:3-5). Like wise mothers of the church, they are to train their spiritual daughters by example and word. But just as in the case of marriage (Ephesians 5:22-33), the respective functions of men and women are not reversible in all respects. Men?and not women?are called on to exercise the decisive fatherly leadership as elders.
Chapter 14: The Meaning of Authority in the LocalChurch, Paige Patterson
In this chapter, I have attempted to show that the life of the early church was not highly organized. Nevertheless, authorities did exist and were recognized by those early churches…. These authorities or elders exercised considerable authority but had no authority to abrogate the clear teachings of Scripture. Hence, an elder or a church apparently does not have the authority to elevate a woman to a formal role of instruction or spiritual authority over men. There are gifts and roles by which women may impart to both men and women their wisdom and spiritual insight, but this is not through the channels of authoritative office and teaching in the church.
III: Studies From Related Disciplines
Chapter 15: Women in the History of the Church: Learned and Holy, but Not Pastors, William Weinrich
The early church had a distinct group of women called ?widows? who were dedicated to prayer and intercession.
Christian women… have bequeathed to the church a respectable literary and intellectual legacy. From the beginning, Christian women have been interested in the study of the Scripture and Christian theology.
It was the great Roman matrons of the fourth century whose combination of the ascetic life and the study of the Scriptures and the Church Fathers became, through the influence of Jerome, the ideal image of women dedicated to the religious life.
By selected example we have illustrated the broad and respected contributions that Christian women have made to the church throughout its history. These contributions have been intellectual, diaconal, and evangelical, and have carried with them spiritual power and recognized authority.
Women have done almost everything men have, and have done it just as well. The significant exception to that generalization is that, until the very recent past, the ?office? of teaching and of the sacramental ministry, with the jurisdictional powers this implies, has been reserved for men.
Chapter 16: The Biological Basis for Gender-Specific Behavior, Gregg Johnson
In our search for a Biblically informed and rational perspective on sex roles and gender identity, I would argue for including a search of our current biological understandings of sexual dimorphism.
Although our primary evidence in this chapter will come from biological studies, it is valuable to note a landmark review of psychological literature on the subject of gender differences. Maccoby and Jacklin made a rather complete survey of the literature to determine whether there was consistent experimental support for any of the traditional gender stereotypes. They found that the majority of studies revealed that males scored higher in levels of aggressiveness, dominance, self-confidence, and activity level. Females scored higher on verbal ability, compliance, nurturance, and empathy scales. Women tend to socialize more intimately with a few friends. Men are more apt to form larger groups.
Chapter 17: Psychological Foundations for Rearing Masculine Boys and Feminine Girls, George Alan Rekers
Parents have two key influences in shaping their children?s sexual identities. First, parents shape normal sexual identities in their sons and daughters by properly contributing the distinctive roles of father and mother to their family life. Second, parents shape normal sexual identities in their children by encouraging their sons to behave in masculine ways and their daughters to behave in feminine ways.
The degree of the father?s active, involved affection toward his children is the most important factor related to normal heterosexual role development in his child. Research studies have shown that the father who is affectionate and involved with his child is most likely to foster masculinity in his son.
Chapter 18: The Inevitability of Failure: The Assumptions and Implementations of Modern Feminism, David J. Ayers
Feminism is based on presuppositions that are simply indefensible. The analyses and bromides of modern feminism flow directly from these false assumptions. As a result, the application of feminism, while producing some positive benefit, has been coercive and tremendously destructive to society at all levels.
Chapter 19: Is It Legal for Religious Organizations to Make Distinctions on the Basis of Sex? Donald A Balasa
The freedom of individuals and groups to practice their religious beliefs unfettered by government interference is a fundamental right guaranteed by the Constitution of the United States. By enacting landmark legislation such as the Civil Rights Act of 1964, Congress ?clearly targeted the elimination of all forms of discrimination as a ?highest priority.?? Balance the First Amendment right of free exercise of religion with the Congressional mandate to eradicate discrimination has proven a monumental task for the judicial system.
The purpose of this chapter is twofold. First, court decisions determining whether religious organizations are exempt constitutionally from prohibitions of sex discrimination in employment will be examined. An attempt will then be made to derive practical guidelines for religious organizations desiring to make employment distinctions on the basis of sex. Second, the question of whether educational accrediting bodies can lawfully deny a religious school accreditation if the school assigns different roles to men and women will be discussed.
IV: Applications and Implications
Chapter 20: The Family and the Church: How Should Biblical Manhood and Womanhood Work Out in Practice? George W. Knight III
As we have seen throughout this book, the Bible is quite clear that men and women are equally God?s image bearers (Genesis 1:27) and therefore equal before God and in relationship with one another, and also that they are fellow-heirs in the Christian life, equal in their spiritual standing before God (1 Peter 3:7; Galatians 3:28). The Bible is also clear that men and women, who are equal with respect to creation and redemption and therefore share many things in common, are called to different and equally important roles in marriage and the church. It is God Himself (as we shall see later) who has determined distinctive roles for men and women in order that thereby they may fulfill the creation mandate that He has given to mankind (cf. Genesis 1:28; 3:15-19). God has called men to serve as leaders in marriage and the church, and women to submit themselves willingly to that leadership, as they labor together in their distinctive roles (Ephesians 5:23,24; 1 Peter 3:1-6; 1 Timothy 2:12; 3:1-13).
Chapter 21: Principles to Use in Establishing Women in Ministry, H. Wayne House
A Biblical injunction against women exercising spiritual authority over men can be viewed from either a negative or a positive perspective. The exercise of authoritative teaching over men is but one facet of the overall scope of Christian service. Since the Scriptures confine that ministry to men only, the woman of God may either limit her ministry by her hardened resentment toward the one prohibition or expand her horizons to take in the full spectrum of ministry opportunities that are available to her.
In short, the question of where women may minister in the church of Jesus Christ is not a question of who is superior and who is inferior, who gets the ?good work? and who gets the ?leftovers,? or who is ?sexist? and who is ?open-minded.?
It is, for its very essence, for both men and women, a question of submission to the Word of God. The would-be leader who is not submissive to the Bible?s warnings against self-glorification and pride is not worthy to be a leader. The would-be leader who is not submissive to the Bible?s clear teaching against greed is not worthy to be a leader. The aspiring teacher who is not submissive to the Bible?s self-validation as inspired and inerrant, and who does not ?rightly divide the Word of truth,? is not to be a teacher.
And, no matter what it means in comparison to a contemporary social agenda?whether feminism, materialism, pacifism, socialism, imperialism, capitalism, racism, or any other ?ism? ? the would=be leader who is not entirely submissive to the liberating constraints of God?s perfect Word should never be a leader at all.
Chapter 22: The High Calling of Wife and Mother in Biblical Perspective, Dorothy Patterson
Bearing a new liberated identity, many women have devoted themselves to ambitious busyness everywhere but in the home.? They are enmeshed in overwhelming voluntarism to achieve accolades and recognition in the community, or they are surrogate wives and mothers dedicated to hatching professional pursuits that promise power and pocketbook.
Women have been liberated right out of the genuine freedom they enjoyed for centuries to oversee the home, rear the children, and pursue personal creativity; they have been brainwashed to believe that the absence of the titled, payroll occupation enslaves a woman to failure, boredom, and imprisonment within the confines of home.
Chapter 23: Where?s Dad?: A Call for Fathers with the Spirit of Elijah, Weldon Hardenbrook
I humbly but firmly submit that the soul of our nation is in crisis in large part because American men have?from ignorance and for various and sometimes even subconscious reasons?abandoned their God-given role of fatherhood. They have discarded the notion of being responsible for the physical and spiritual well-being of those around them.
The plague of missing fathers is creating an American male who is confused about his identity and under a great deal of psychological stress, and who ends up lashing out in frustration. Our land is increasingly filled with angry, frustrated, isolated young men who no longer know who they are. In desperation, they are tearing everything to pieces.
It is only when we, the men of today, like Paul, reconnect earthly fatherhood with the heavenly model that we will find out what is supposed to be true about ourselves, how we are supposed to function, how we can heal the hurts of America?s forgotten children.
Chapter 24: Women in Society: The Challenge and the Call, Dee Jepsen
Both sexes seem to have amnesia about who they were meant to be. Women need to learn one of Christianity?s best-kept secrets?that Jesus values women. We need to realize how important we really are, not because of our own merits but because of the qualities God has given us to use on His behalf.
The time has come for both women and men to grow up to maturity and to the fullness of Christ. We need to find out who we are in Christ. And when we go out and speak the truth?and that is what we need to do?we must speak it in love.
Chapter 25: The Essence of Femininity: A Personal Perspective, Elisabeth Elliot
Feminists are dedicated to the proposition that the difference between men and women is a matter of mere biology. The rest of us recognize a far deeper reality, one that meets us on an altogether different plane from mere anatomical distinctions.
It is my observation?and, I may add, muy experience?that Christian higher education, trotting happily along in the train of feminist crusaders, is willing and eager to treat the subject of feminism, but gags on the word femininity. Maybe it regards the subject as trivial or unworthy of academic inquiry. Maybe the real reason is that its basic premise is feminism. Therefore it simply cannot cope with femininity.
I would be the last to deny that women are given gifts that they are meant to exercise. But we must not be greedy in insisting on having all of them, in usurping the place of men. We are women, and my plea is Let me be a woman, holy through and through, asking for nothing but what God wants to give me, receiving with both hands and with all my heart whatever that is. No arguments would ever be needed if we all shared the spirit of the ?most blessed among women.?
V: Conclusion and Prospect
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Chapter 26: Charity, Clarity, and Hope: The Controversy and the Cause of Christ, John Piper and Wayne Grudem
We hope this book represents a critical sifting of tradition, a rejection of all that is not Biblical, and a preserving of all that is. In profound ways we share a common passion with the members of CBE [Council for Biblical Equality]: a passion to be obedient to Biblical truth about manhood and womanhood; a passion to see men and women affirm the awesome reality of equal personhood in the image of God; a passion to see marriages whole and lasting and freeing and happy for both husband and wife; the passion to resist the moral collapse of our culture in all manner of tolerated abuses and addictions and perversions; a passion to be a winsome countercultural outcropping of kingdom beauty and truth; a passion to equip all men and women for ministry according to their gifts, with none throwing life away in trivial pursuits; a passion to magnify Christ?crucified, risen and reigning?to a perishing society; and a passion to mobilize the whole church?men and women?to complete the great commission, to penetrate all the unreached peoples of the world, and hasten the day of God.