I suspected I'd get a little pushback from fellow
Christians who hold a complementarian
perspective on gender, (a position that requires women to submit to male leadership in the home and church, and often appeals to «biblical womanhood» for support), but I had hoped — perhaps naively — that the book would generate a vigorous, healthy debate about
things like the Greco Roman household codes found in the epistles of Peter and Paul, about the meaning of the Hebrew word ezer or the Greek word for deacon, about the Paul's line of argumentation in 1 Timothy 2 and 1 Corinthians 11, about our hermeneutical presuppositions and how they are influenced by our own culture, and about what we really mean when we talk about «biblical womanhood» — all issues I address quite seriously in the book, but which have yet to be engaged by complementarian critics.
But the discussion so far suggests the possibility that a new
Christian perspective on history may be emerging which will hold together the truth in the liberal doctrine of progress and the truth in the neo-orthodox affirmation of the judgment of God upon all existing
things.
Of course, since Gras starts from the presupposition that
Christians are called upon to preserve social order and to govern others (two
things that neither Christ nor the apostles enjoined), he evidently does not grasp quite how anarchically unworldly my
perspective on the matter really is.