Breaking the mould when it comes to standard treatises on men and women in the church, Embracing Complementarianism, by Graham Beynon and Jane Tooher, deals lightly with the proof passages and theological arguments in order to focus on the ‘what now?’. It does this by assuming that the reader is already of complementarian conviction, and sets about to apply the doctrine: widely, deeply, and above all, positively (pp. 12–13). While the authors acknowledge upfront that the ministry roles of men and women is not a salvation issue (p. 20), they argue that it is good and right to spend time reflecting on something that is so important to Christians in our current cultural moment (p. 9). Furthermore, they recognise that ‘if God has spoken about gender.… And if his ways are always good and freeing for us’, we will do well to consider them seriously (p. 12).

Beynon and Tooher begin by isolating the common proclivities of the church in implementing complementarian beliefs. These include the tendency towards separatism (i.e., men’s and women’s ministry running in parallel); a focus on boundaries rather than dynamics; discussion removed from the church context; and expressive individualism—the current cultural belief that everything in us must be expressed for us to be whole (pp. 14–16). These concerns are addressed and developed throughout the remainder of the book.

Chapter 2 provides a fascinating and accessible overview of the history and definitions of equity feminism versus gender feminism (pp. 26–27). The authors reject the latter, affirming that while men and women are equal in dignity, worth, and propensity to sin, the Bible and biological research supports the differences between men and women. The two sexes are neither indistinguishable nor interchangeable. It is here that Beynon and Tooher narrow in on their focus: complementarian churches. They consider that while complementarian churches may not struggle with the fact that males and females are distinct in themselves, there are differing views as to how to apply their distinct gender roles. A complementarian with a narrow view of gender may say that ‘God only specifies gender roles for certain areas of life, namely marriage and church leadership’, while a complementarian with a broad view of gender views these teachings as paradigmatic for all of life (p. 32). These different views are weighed up, and readers are wisely left to judge for themselves—although this will no doubt frustrate some.

In chapter 3, the authors transform the requisite examination of Genesis 1–2 into a helpful primer for walking in the other gender’s shoes (p. 47). They note that those who believe men and women are truly created equal will work hard at noticing and addressing their unconscious assumptions and will honour, rather than discount, differences (p. 48). This section is sensitive both to the dangers of excessive cynicism and naive optimism. Readers are reminded that it’s important to examine what one labels ‘normal’ behaviour: is it simply the behaviour of your own sex? If so, is that really fair (pp. 47–48)?

Godliness is the calling of both sexes, and since the Spirit is given to both, complementarian churches must make sure that the archetype of godliness is not manliness or womanliness but Christlikeness (pp. 54–57). This is the argument of chapter 4, and again, it’s addressed with nuance and biblical clarity. The authors note that in Jesus and Paul’s interactions with women, there is no embarrassment or suspicion. Yet they also point out that godliness is expressed through gender and gender roles. Pressing towards application, they pose questions to the church, such as:

But when setting up a theology reading group at a church, who is invited? What are the topics on the agenda at men’s and women’s groups? Are women’s conferences aimed at ‘lighter’ areas or serious teaching? Who do we consider for deeper theological education?… We must beware in case we subtly show that we think it is only men and their ministry which really counts. (p. 63)

While the chapter on male leadership in the church (ch. 5) is a solid but unsurprising offering, the following chapters seek to break new ground. As discerned above, the authors are interested in context, arguing that ‘many discussions of complementarianism have assumed an understanding of the church, or at worst, ignored it’ (p. 83). Consequently, chapter 6 is appropriately titled ‘Understanding Church’. In addressing the oft-quoted Galatians 3:28, Beynon and Tooher observe that ‘becoming a Christian does not eliminate… differences. But it does eliminate the divisions caused by such differences’ (p. 85). While different facets of church life are discussed, the underlying thesis is that if church is family, then ‘you can only see if a church is growing by looking at the quality of relationships’ (p. 89). They argue, both biblically and helpfully, that inefficiency, difficulty or the danger of temptation are never reasons to steer clear of relationships within the church (pp. 87, 92). At the same time, the potential for authority to be abused is also highlighted, not as a reason to reject it, but to ensure that it is exercised biblically (p. 94).

Chapter 7 discusses the scope of ministry, for ‘if preaching is the ministry that really counts, then ministry done by women is already in second place’ (p. 97). It encourages readers to ask whether they truly believe ‘that the contribution of women is essential for the advance of the kingdom’, because how one feels about the role will impact the decisions one makes (pp. 102–3). The authors conclude the chapter with a list of ways they believe women can complement men within church ministry, from small groups to input into preaching and eldership discussions. Not only are these helpful ideas but they also demonstrate how to practise complementarianism, for ‘rightly understood, complementarianism is an argument for how essential the contribution of women is’ (p. 105).

This emphasis on praxis continues in the final two chapters, which look at the decisions church leaders need to make and how to go about implementing changes. While chapter 8 lays out biblical and complementarian convictions and guides leaders through a mapping exercise, the identification of two ‘common temptations’ provides a helpful lens through which to do so. By isolating and identifying the lure of ‘traditionalism’ (doing what has always been done) and ‘pragmatism’ (doing what works best) the authors provide a way to critique as well as create culture (p. 113). Chapter 9 then walks leaders through the process of implementation: from how to have good conversations to examining why women might decline when asked to serve in certain ways. They conclude by affirming that after due consideration has been given to convictions, ‘it’s a good idea for elders to be willing to experiment and give things a try’ (pp. 138–39).

The conclusion provides a refreshing stance and a good summation of the book as a whole. This is a book which is seeking to step forward beyond (but never away from) biblical convictions into the joy and flourishing which come from implementation. Each chapter concludes with questions for individuals and groups, and the book’s four appendixes address specific topics (‘Can Only Elders Preach?’; ‘Common Grey Areas’; ‘Women on Staff Teams’; ‘Writing a Position Paper’) with clarity. Throughout there is an attentiveness to nuance and debate, yet the authors never lose sight of their main argument. There is a strong focus not only on what Christians believe but also on how they act and feel, and what these actions and feelings convey to their brothers and sisters in Christ.

While this book is marketed to Christians in general, much of its application is directed toward church leaders. While the authors acknowledge this, I was left with the impression that the main application for a layperson would be to give the book to their pastor (p. 14). A sentence or two addressing (if not correcting) this impression would have enriched the work further. Strangely, the book lacks a conclusion, and while it achieves its self-stated goal of rejoicing in complementarianism at various point throughout, I wonder if a conclusion depicting a historical scenario where men and women have fruitfully worked together for God’s kingdom might have served well to end on a deserved note of practical joy.