This is the final post in this section of Mark Baddeley’s series on complementarianism and egalitarianism. (Read parts 1, 2, 3, 4, 5, 6, 7, and 8.)

If it happens that ongoing developments encourage a rethink among some of those people who consider themselves egalitarian, a move to a more biblical understanding by former egalitarians will be aided by two main gestures by complementarians. (more…)

This is the third post in this second segment of Mark Baddeley’s series on complementarianism and egalitarianism. (Read parts 1, 2, 3, 4, 5, 6, 7, and 9.)

We have been considering some of the reasons why there may be some moves out of the egalitarian ‘camp’ in the foreseeable future—say, over the next twenty years or so. In this post we’ll consider the problems that arise when champions of women’s ordination cease to campaign for their cause, but have to rule on the basis of it, and conclude in the next by considering how complementarians can respond to these opportunities. (more…)

This is the second post in this section of Mark Baddeley’s series on complementarianism and egalitarianism. (Read parts 1, 2, 3, 4, 5, 6, 8, and 9.)

In this four-part series we are looking at some of the reasons why some egalitarians are likely to reconsider their commitment to women exercising authority in the church. This time around, we are looking at the pressure placed upon egalitarians by the gay lobby. The times, they are a changing, and yesterday’s radical advocate of equality and liberty (for fighting for women’s ordination) is today’s muddle-headed conservative champion of prejudice (for not approving homosexuality). One of the biggest challenges evangelical pro-women’s ordination advocates are going to experience is the growing move to approve of active homosexual lifestyles. (more…)

This is the second section in Mark Baddeley’s series on complementarianism and egalitarianism. (Read parts 1, 2, 3, 4, 5, 7, 8, and 9.)

I have argued in a previous series that the disagreement over the role of women in the church has now reached a point where some structural separation at the institutional level is likely to work itself out. The debate is, by and large, over; leaders of the two movements are now moving on to explore the ramifications of their position for doctrine, the Christian life, and how church and ministry are conducted. This will mean institutions will become more monochrome as they take steps that make it hard for people to stay if they disagree. It will also mean that both groups may well find themselves diverging on related doctrines, as the fundamental principles at play behind the concrete debate over women’s ordination increasingly work themselves out to other areas of doctrine and practice. (more…)