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Keynote speakers Andrew Bartlett, Steve Holmes, and Lucy Peppiatt consider the spiritual and social consequences of theological patriarchy.

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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.

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The introduction of the word “submission” into a Christian conversation about adult human relations immediately strikes different responses. For some Christians, submission is a happy word describing the proper biblical relation of a wife to her husband or of a woman, whether married or single, to the males in the church congregation.

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This article presents some of the findings of a qualitative case study of women academics at the 2014 ETS Annual Meeting. It was our goal to listen to the stories and perspectives of evangelical women academics specifically in the context of ETS, and to gain insights regarding how CBE—and others—could better support women at ETS. 

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Amid the patriarchy of the ancient world, early Christianity had a particularly liberating and redemptive place for women, one significant enough to be mentioned by Christianity’s first major critic, the second-century philosopher Celsus.

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First Corinthians presents Christian women with a time to speak, not a time to be silent.

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As complementarian theologians increasingly speak of the eternal functional subordination of the Son (hereafter EFS), they move a central pillar of the cathedral of Christian doctrine, unaware that such a change could bring down the entire edifice of Christian theology.

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"Partners," as the term is used in this statement, means more than aides or helpers who give assistance from the sidelines. The emphasis is communion, a unity of purpose that links hands and hearts as full members of the team. It stresses full participation, sharing in both the risks and the benefits of the enterprise: "giving and receiving" (Philippians 4:15). It portrays an enduring alliance as long-term colleagues rather than a casual short walk together.

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Within the hierarchical camp, there exists a vocal and influential minority of strongly hierarchist scholars who argue that a commitment to egalitarianism does indeed undermine one’s evangelical commitment. But, since many of us either are or at least know strongly committed egalitarian evangelicals, this argument seems strange.

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