A church historian discusses her perception of recent SBC actions. Priscilla Papers thought it would be helpful in this discussion of the Southern Baptist Convention and women to ask for her perspective on issues that are related to the recent changes to SBC faith statements.
The battle over women leaders and the church continues to rage unabated in evangelical circles. At the center of the tempest sits 1 Tim. 2:11-15. Despite a broad spectrum of biblical and extra-biblical texts that highlight female leaders, 1 Tim. 2:11-15 continues to be perceived and treated as the great divide in the debate. Indeed for some, how one interprets this passage has become a litmus test for the label “evangelical” and even for salvation.
The partriarchs are coming to church! But what kind of persons would claim such an epithet? In fact, the neopatriarchs who are now coming are those who identify with the ancient, old-order patriarchy. And why are they now arriving on the scene and in our churches? And what is their agenda, hidden or spoken?
Part 1 of a 3-part series, presented here, focuses on the radical redefinition of authority Jesus taught and set in motion for his church; it considers the complementarians’ circuitous idea of gender authority.
In recent decades, traditionalists have dug for deeper roots in search of a viable biblical theology on which to support their superstructure of hierarchy. What has emerged instead in contemporary complementarianism is a sociocultural and extrabiblical “theology of roles.” It is this to which we will direct our critique.
There are six evident restrictions on authority that Christ the Head authorized and that apostolic missionaries set in motion in the New Testament house churches. These biblical boundaries of authority (exousia) unveil the extent to which complementarians practice masculine domination among God’s people.
Within the Episcopal, PCUSA, and other mainline churches, there has been for years a diversity of views of the Christian faith. For most of this century, the leadership, seminaries, and many members have held to liberal views of Christianity, including a Bible which is not inerrant (i.e., without errors), as well as views of God, Jesus, salvation, etc. which are significantly different from the historic orthodox position.