The polemic research question for this ‘persuasive nonfiction’ Trilogy [1] Series [2] is: Whether restoring [3] ‘One Another’ [4] ministry-type [5] actions in the Church [6] offers a more congruent New Testament (NT) pattern [7] in contrast to androcentric [8] structured churches which enforce and reinforce their male headship [9] dogma, [10] and its misogynous [11] ideologies, [12] such as forbidding Christian women from serving [13] in various church’ worship and ministry activities?
Eight ‘Areas of Investigation’ (AOIs) are researched in deconstructing [14] the heterosexual gender [15] debate and their positional role in worship and ministry of the 1st-century New Testament Church which is owned and led by Christ. [16]
The conclusion is that ‘Male Headship dogma’ in the Church is problematic. [17] Its dogma is based on eisegesis [18] not exegesis - facts, contributes to division and these androcentric churches continue to die out in the 21st century. [19]
Androcentric Churches need to move away from their misogyny to restore and mimic ‘One Another’ ministry type actions as evident in the NT – 1st century Churches.
The 3 Volumes are briefly described as follows:
Volume 1 demonstrates that ‘God Empowers all Women’ with the Bible stating at least 21 declarations by God of mutual inclusion and oneness in the OT and NT, and between Christian men and women (heterosexuals) in the 1st century Church. Additionally, there are 100 ‘One Another’ [20] directives [21] within letters written by 4 inspired NT writers to various Churches across the Roman Empire for both Christian women and men [22] to fulfil various ‘One Another’ ministry-type directives. These directives include admonish one another, build up one another, teach one another, exhort one another, submit to one another, etc., in the Church. [23]
Volume 2 provides a historical context [24] to understand the cultural and misogynous aspects of male headship dogma in churches, and why this male headship dogma and its associated ideologies are still problematic. Especially when men still enforce various types of misogyny on all Christian female members.
Volume 2 continues, notably seven common problems come to mind [25] in androcentric led churches. These are biased rationale defining ‘kephale,’ [26] reliance on maleish translations, [27] flawed logic of ‘creation order’ [28] and roles, [29] cherry picking proof-text male-headship verses, [30] deflect and misrepresent Christians who oppose male headship [31] dogma, not renewing their mind [32] and they ignore root causes. [33]
Volume 3 provides a hermeneutical basis and also demonstrates why ‘devotees of Male Headship’ [34] and their proof text verses in the Bible are problematic. Especially, to retain their male headship - androcentric mindset which male headship - androcentric mindset which is nothing more than assumptions originating in various secular cultures from the fall of humankind.
Volume 3 continues with an exit plan in how churches can transition out of Male Headship dogma and practice the 100 ‘One Another’ ministry-type actions. This includes for such churches to renew their mind, and to examine the root causes, causal factors, and psychological, emotional and social factors [35] in why many men, (especially elders and preachers) struggle to eliminate male headship dogma from their worship and ministries in manmade church buildings.