Complementarianism is nothing more than the old argument of “separate but equal” applied to gender roles and dressed in a type of theological clothing. This is the same argument earlier generations used to justify segregation of the races.
Are husbands supposed to be the head of the home? Can women preach or pastor a church? Are spiritual gifts and callings different for men than women? What does the Bible say about these important questions?
Dozens of internationally renowned teachers and pastors address these questions clearly and reliably in a new seven-video series.
Many evangelicals do not know how to read the very texts they claim establish their distinctive identity. Far from viewing the biblical texts too reverently typical evangelical approaches fail to respect the textenough.
This recording is the personal account of Rev. Hays’ call to ministry and the obstacle of her gender in fulfilling that call. It draws on Paul’s own description of himself and his enthusiasm for God’s work in Philippians 3:4b-6. The talk culminates with Hays’ decision to leave the denomination of her childhood, a decision that brought freedom in the gospel but not without a long process of mourning.
Equality and mutual submission between men and women is God’s ideal for humanity. But, some ask, do these work in a world ruled by power-hungry leaders, inequality and hierarchy? Do we not need strong leadership for a nation to prosper?
A study of curricula across 15 evangelical seminaries and of material from the Evangelical Theological Society reveals an almost total absence of women's history, meaning male leaders can rise to high levels while never being exposed to the countless ways women have impacted history and theology.
"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."