Spiritual Damage Caused By the Rebellion of Women Preachers Jun 25, 2021 2:12:51 GMT -5
Post by Berean on Jun 25, 2021 2:12:51 GMT -5
The Spiritual Damage Caused By the Rebellion of Women Preachers in the Church
JUNE 23, 2021
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Man’s natural wisdom is perpetually pitted against the wisdom of Almighty God. And, this opposition to God’s wisdom is most commonly disguised as pragmatism. In fact, numerous heresies frequently began as ‘pragmatic’ decisions. But, pragmatism is seldom static, it inevitably, however slowly, creeps in the direction of man-centeredness — losing along the way the overarching goal of exalting God and His sovereign and infallible ways. The 20th Century has certainly witnessed this drift away from theo-centricity in the spread of Arminianism and its resultant marketing of the church.
Now, of late, in its continued tangle with social justice issues, the Southern Baptist Convention (SBC) is faced with yet another pragmatic decision. Should Beth Moore’s prolific ministry be validated and defended in the interest of popularity, profit, and peace? Permit this author to express the question in a more generic manner, without using proper names or denominations:
Since God has commanded women not to preach, will any damage be done if a very “gifted” woman decides to set aside God’s command and preach, despite what Scripture commands?
Dr. Peter Jones has pointed out in a number of his works that the divine order in the economic Trinity is crucial to the doctrine of redemption. God the Father planning redemption and sending the Son is a doctrine essential to the biblical gospel. Yet, as Jones points out, feminism seeks to completely flatten out male authority (‘destroy patriarchy’) in the interest of equality. Will God the Father’s patriarchal authority escape the feminist narrative? Jones believes not. What Jones has recognized is that in terms of our redemption, the ‘division of labor’ within the Godhead; the Father planning redemption, the Son accomplishing redemption, and the Holy Spirit applying redemption (see John Murray’s, Redemption accomplished and Applied) is not only crucial to our salvation but also pivotal in revealing the knowledge of the Persons of the Godhead.
Feminists are not comfortable with this foundational doctrine.
More than 20 years have elapsed since a group of feminist scholars at Fuller Seminary realized that the truths concerning the economic Trinity (the specific roles of the members of the Trinity in our redemption) posed a threat to the assumptions of feminism. In a paper that rocked the seminary, these feminists proposed that any member of the Holy Trinity could have become the incarnate Son of God. In terms of inadvertently exposing their actual agenda, these ‘evangelical feminists’ let the proverbial cat out of the bag by reading the assumptions of feminism back into the Holy Trinity. By means of their proposal concerning the incarnation, in one fell swoop, they descended into the historic error of modalism.
Modalism is the theological doctrine that the members of the Trinity are not three distinct persons but rather three modes or forms of activity (the Father, Son, and Holy Spirit) under which God manifests himself (MerriamWebster). Pragmatism within evangelicalism has seldom stooped this low — namely to redefine the Holy Trinity in the interest of promoting feminist ideals. When we hear from Scripture the pronounced differences in the gender roles created by God, our ‘politically correct ears’ tend to hear discrimination, rather than celebration.
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The feminists at Fuller Seminary bristled at the ramifications of 1 Corinthians 11. For, in this passage, Scripture ties the order within Christian marriage to the divine order in the economic Trinity. “But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ” (1 Cor 11:3).
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