Egalitarians base their argument for indifference with respect to gender in society, the home, and the pulpit on the idea that men and women are created equally. This post series has argued that when it comes to creation order and its implication for ‘gender roles’ in the church, Southern Baptists do not all differ from the world or from egalitarians. Recent rhetoric regarding women teaching, and even preaching, to men in the SBC, is of some concern. It seems like everywhere we turn, we find ourselves covered up in egalitarian patterns of thought.
In this article, Russell D. Moore writes, “C. S. Lewis included male headship among the doctrines he considered to be part of ‘mere Christianity,’ precisely because male headship has been asserted and assumed by the Christian church with virtual unanimity from the first century until the rise of contemporary feminism. If complementarians are to reclaim the debate, we must not fear making a claim that is disturbingly counter-cultural and yet strikingly biblical, a claim that the less-than-evangelical feminists understand increasingly: Christianity is undergirded by a vision of patriarchy.”
Our culture hates humility and femininity, so you can imagine what the culture thinks of humble and feminine women. I personally have suffered from the consequences of my own sinful desires to be in control of my marriage, and to be constantly thought strong and proud. I gave into the desire to see myself as the head of the family, I bought cultural lies about feminism and shed many tears over the constant tug-a-war my heart and spirit played concerning my longing to sin versus personal conviction about that sin. In eight years of marriage, my husband and I have fought endlessly over this struggle. Looking back, I am thankful God created him with a gentle and calm spirit, that our warring was mostly me in sin, with him graciously and mercifully standing in the way to keep me from further sin and leading me back to truth. In those years, I wore myself down spiritually and emotionally day after day engaging in things that wreaked havoc on me as a Christian and as a woman. It was only in the last year that I realized God was using all of those moments to painfully strip layer after layer of pride, resentment, and doubt surrounding my heart. The good news is God sanctifies His people despite our depravity. He will not allow any of His children to remain in sin, and He will use our faithlessness to point us back to His perfect faithfulness.
In this podcast episode, the hosts focus on, “Ideas like: intersectionality, whiteness, and privilege, among others. All of these ideas have their roots in something called Critical Theory. Today, we talk with Neil Shenvi and Matt Warner, who discuss whether Critical Theory is a threat or is something that can be edifying for Christians to employ.”
Critical theory locates the sin of oppression in systems rather than in individual acts. Consequently, it argues that guilt accrues to all who belong to an oppressive class, regardless of their personal intentions or actions, due to the benefits they receive from the oppression of minorities. To take a prominent example, white men in America are to be regarded as stained from birth with the sins of racism and misogyny by virtue of their (involuntary) participation in the two privileged categories of “white” and “men.” In order to be imputed with the guilt of these two sins, a white male need not actually perform any racist or misogynistic actions. All he must do is exist in a society that grants him privileges for his ethnicity and gender. Therefore, he relates to members of other groups (minorities and women) with a vacuum of moral authority that requires him to humble himself, repent, and seek atonement and absolution from them. This is the basic framework by which sin, guilt, and justification are understood through the lens of critical theory.
This post is the fourth in a series addressing New Liberalism and the Southern Baptist Convention. “New Liberalism” is a catch-all term for what some see as a theological threat similar to the liberalism of the previous century. This series does not assume that New Liberalism is in the SBC, but is intended to more clearly delineate the concept of New Liberalism in relation to the SBC.
The progenitors of the new progressivist tendency in Christianity might truly believe that they believe the Bible, might earnestly desire others to believe the Bible, and at the very least want others to believe that they believe the Bible. Thus sociological theories are read back into the text of Scripture in much the same way that scientific theories were read back into the text of Scripture, and especially Genesis 1-11, in the old liberalism. Terms are lifted from their texts to create a new Christianity commensurate with and thus subordinate to the spirit of the age.
This post is the third in a series addressing New Liberalism and the Southern Baptist Convention. “New Liberalism” is a catch-all term for what some see as a theological threat similar to the liberalism of the previous century. This series does not assume that New Liberalism is in the SBC, but is intended to more clearly delineate the concept of New Liberalism in relation to the SBC.
If secondary, tertiary, and social matters of the Christian faith have come to the center of theological discourse within the SBC, then one cannot escape discussing them. The New Liberalism forces itself upon us. With it comes the exaltation of psychology and sociology in relation to the tenets of a strictly biblical Christian worldview. The idea is that ‘all truth is God’s truth,’ which is true enough in and of itself. However, the approach of the New Liberalism is prone to place parity between the authority of what we derive from nature and the authority of what we derive from Scripture such that the mind of man becomes the measure of all things, including Scripture. In such a system, the word of God is no longer the normative interpretive tool of the word of God, but the word of man, divorced from all but the ethical imperatives of Scripture. Works-righteousness is emphasized, and grace is de-emphasized, soteriologically and hermeneutically, as it were.
In Part III of this podcast, R. Albert Mohler, Jr. discusses the infamous Resolution 9 from the 2019 Southern Baptist Convention in Birmingham, Alabama, stating, “Ideas, as we know, do have consequences, and one of the most lamentable consequences, but the main consequence of critical race theory and intersectionality is identity politics, and identity politics can only rightly be described, as antithetical to the gospel of Jesus Christ. We have to see identity politics as disastrous for the culture and nothing less than devastating for the church of the Lord Jesus Christ.”
In this article, Tom Ascol directs his readers to a debate that “Pastor Dwight McKissic and I held in Birmingham on June 10, 2019, the day before the Southern Baptist Convention convened in its annual meeting. The question we debated is ‘Should women be allowed to preach in our Lord’s Day worship services?’ It was a very cordial event and from the feedback that both he and I received it seems like the Lord answered our prayers that the debate would be clarifying and beneficial to many people.”