The primary task when considering Paul's assertion, “the husband is the head of the wife,” should be discovering the meaning of this head-and-body metaphor, not arguing for an extended metaphorical sense of half of the metaphor—the single word, "head."
Cleansing the Bible of counter-cultural female roles not only masculinizes history, it also deprives women of a broader picture of how God has and might use women and their gifts in church, home, and society.
1 Cor 11:2–16 touches on questions of creation and the nature of God and has been influential not only in the role of men and women in worship, but more fundamentally in the relations of man and woman to one another and to God.
Why would a woman espouse an ideology that consigns her to a less-than status? Howell and Duncan surveyed 72 women to explore the rationale behind women’s beliefs in the subordination of women to the authority of men.
John C. Nugent argues that "Peter was not, in fact, affirming that women are weaker. Rather, he was asking men to lay aside their cultural advantage and to win over their unbelieving wives in the same Christlike manner that slaves, women, and the wider community were called to non-coercively welcome Gentiles into the chorus of believers who will 'glorify' God when he comes to judge.”
"Although the people living in the Greco-Roman world might not have been able to imagine a world in which slavery does not exist, Paul’s churches leave the hierarchy of slavery behind as part of the world that is passing away, along with ethnic division and gender hierarchy. Paul removes the power differential from Philemon and Onesimus’s relationship (in their church), and he replaces that differential with koinōnia by asking Philemon to receive Onesimus as if he were Paul."