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William Witt argues that not only those in favor of, but also those opposed to, women’s ordination embrace new theological positions in response to cultural changes of the modern era.

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Arguably, Mary Wollstonecraft can be as relevant today as she was in 1792 when she wrote A Vindication of the Rights of Woman. Her critique of societal norms and the education of women and children was revolutionary when she wrote it, and it still has the capability to be influential today. 

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Sin is multidimensional in meaning, and both submission and self-esteem have both positive and negative aspects. I suggest that a theological examination of these concepts, in dialogue with psychology, can add a valuable dimension to current discussions on gender equality.

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Giles forcefully argues that “headship teaching can encourage and legitimate domestic abuse and it must be abandoned if domestic abuse is to be effectively countered in our churches.”

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Last June 14, the SBC adopted a further revision to their doctrinal statement at their convention, this time disallowing women as pastors. Dr. Trull discussed with Priscilla Papers the history and effect of these revisions. That interview follows in condensed form.

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The subject of Southern Baptists and women in ministry is complex. What follows is my opinion and interpretation of some of that complexity. Having been associated with this discussion for many years, I am cognizant of my subjectivity. My hope is that what I can add as an involved bystander will provide some clarity for those both inside and outside the workings of the SBC.

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Jesus Christ wants his body to become one—every church, every person. He wants his body to experience the unity with him and with each other that he experiences with his Father. But this unity is hindered by barriers of many kinds.

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Promise Keepers, I beg of you: Seriously, biblically, prayerfully, consider the unprecedented impact your organization could have in tearing down this remaining wall: gender inequality.

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The scandal of the evangelical mind, Mark Noll tells us, “is that there is not much of an evangelical mind." The reasons he lists for this are many, and include evangelical over-emphasis on the emotionally-charged experience of conversion, an overly-populist approach to evangelism, a preoccupation with personal sanctification to the exclusion of concern for creation, for society, and for the institutions represented therein, and a fortress mentality left over from the fundamentalist-modernist controversy of the early twentieth century.

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