John G. Stackhouse, Jr. Partners in Christ: A Conservative Case for Egalitarianism. Downers Grove: IVP Academic, 2015. See here to purchase the book.
Partners in Christ revises and expands on a 2005 book that John G. Stackhouse, Jr. wrote, Finally Feminist. In Partners in Christ,
Stackhouse discusses the controversial debates on gender within
evangelical Christianity. Topics that are covered in the book include:
patriarchy in the Bible, the question of whether the Bible permits women
to teach, the question of whether God should be portrayed as gendered,
the controversy surrounding Bible translations and their stance towards
gender, gender within the church (i.e., whether worship styles cater to
women, and the recent masculinization of Christianity), and how men
should listen to women about the obstacles and challenges that women
face in life.
Stackhouse essentially argues that patriarchy in the Bible was a
concession to ancient culture, to be surpassed once egalitarianism
became widely accepted. For Stackhouse, ancient Christians had to pick
their battles, and they considered spreading the Gospel to be more
important than challenging patriarchy, a futile task that could alienate
the broader society. Still, Stackhouse notes, there are egalitarian
strains within the New Testament, indicating some desire to move in that
direction.
One can argue, contra Stackhouse, that Paul does not regard
patriarchy as cultural but rather as rooted in God’s creation, or the
story of Adam and Eve (see I Corinthians 11; I Timothy 2:13-14).
Stackhouse does not tackle this question head-on, but he does question
whether Paul in I Corinthians 11 is faithful to the original meaning of
Genesis 1-2. Stackhouse may be including Paul’s exegesis of Scripture
in I Corinthians 11 as part of the patriarchy that could legitimately be
surmounted once egalitarianism became broadly accepted, and Stackhouse
points out that Paul in I Corinthians 11 balances out his patriarchy
with a more egalitarian statement. I doubt that Stackhouse’s approach
would technically qualify as “conservative,” but it certainly is
thoughtful, even if it does not iron everything out neatly. Overall, I
found this book’s approach to be nuanced, in terms of acknowledging the
complexities within the Bible.
Stackhouse also argues that the Torah was patriarchal, but that its
patriarchy does not reflect God’s ultimate will but rather was a
concession to culture at that time. After all, Stackhouse points out,
did not Jesus say that Moses’ law about divorce was based on the
hardness of the Israelites’ heart (Mark 10:5)? That is a decent
argument, in that it highlights that there is a Scriptural case to be
made for not taking everything in the Bible to be God’s absolute will
for all times. Stackhouse also argues, however, that the Torah was more
egalitarian than other ancient Near Eastern cultures, and, while he
does refer to a work that defends this claim, I question whether this
claim is totally accurate. There were ancient Near Eastern cultures
that were more liberal than the Torah on women inheriting property, and
ancient Judaism was more patriarchal than Greco-Roman society on who
could initiate a divorce. According to Jacob Milgrom in the Jewish
Publication Society commentary on Numbers, the inheritance laws in the
Book of Numbers were probably based, in part, on the ancient Israelite
emphasis on clans, and the desire to keep the land in the family
(something that could be obviated were a woman to inherit property and
marry someone from another clan or tribe). Stackhouse perhaps would
have done better to have argued that some of the Torah’s laws were
appropriate within their ancient Israelite context—-a context that
emphasized tribe, clan, and family—-and that the laws could become
nullified once that context was no longer relevant (i.e., when tribe was
not as important in Israel, or when Israel became more urbanized).
(The problem with this sort of argument, for some who look to the Bible
as a religious authority, is that Ezekiel 40-48 depicts the
reinstitution of the tribal system in the eschaton; this would not be a
problem, however, for Christians who interpret Ezekiel 40-48
allegorically, or symbolically.)
One passage that I particularly liked in this book was when
Stackhouse was disputing gender essentialism in discussing what churches
should be like. Not all women are the same, and not all men are the
same. Not all men crave intense adventure or desire a
testosterone-heavy version of Christianity. I know that I don’t.
Stackhouse wrestled a bit with gender essentialism, however, when he was
arguing that Christians should deem heterosexual marriage to be the
only legitimate option: he felt that there was some reason that the
Bible prefers people of different genders to marry, and that there is a
complementary aspect to that sort of arrangement, but he admitted that
he was not clear about what exactly that was.
I do not know if Stackhouse contributes anything earth-shakingly new
to the discussions on egalitarianism and complementarianism, but I did
find his book to be a thoughtful and honest exploration of this issue. I
have read bits and pieces of the sorts of things that Stackhouse
argues, but Stackhouse brought them together in a manner that I found
compelling.
I received a complimentary review copy of this book from IVP Academic, in exchange for an honest review.