Jessica Johnson, an anthropologist with no religious affiliation, finds the ethos and orientation at Mars Hill as incarnating “biblical porn” (hence the title of her book).
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I found this five-chapter account of a recent theological dispute absolutely riveting, even though I already knew how it would end! It is an extraordinary story, told by a major player in the drama.
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Tennis does not defend patriarchy. Neither does she defend efforts to rid God of "maleness." Rather, she presents God the Father as a model for earthly fathers.
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Theologian and author Alice Mathews recently said in a Christianity Today interview with Hannah Anderson, “Satan knows that if he can keep women out of service, in the church and in the world, he will have won an enormous victory.” Mathews’s most recent book, Gender Roles and the People of God, takes back some of the territory gained by the enemy.
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Based on my reading, Winter in each instance seems to interpret key texts in dispute in a way completely in sympathy with the hierarchical-complementarian agenda. If his exegesis were compelling we would need to listen, but it is not.
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In his book, Icons of Christ: A Biblical and Systematic Theology for Women’s Ordination, William Witt offers a comprehensive challenge to the theological basis for male-only leadership in Protestant and Catholic traditions.
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In The Making of Biblical Womanhood: How the Subjugation of Women Became Gospel Truth, Beth Allison Barr shares her personal story of rejecting complementarian views on male headship and female submission.
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Wayne Grudem’s commitment to Scripture is to be commended, but his lack of serious engagement with key challenges undermines a work that has been over twenty years in the re-making. Those looking for an evangelical systematic theology that is up-to-date on recent theological and exegetical advances should look elsewhere.
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The debate concerning gender roles in the church and in marriage continues to divide Christians. Can the gap be bridged between complementarians and egalitarians?
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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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