Ministry Leadership:
Gender Differences and Limitations
Sept. 8, 2026
Host: Dr. Jamie Mitchell
Guest: Len Crowley
Note: This transcript is taken from a Stand in the Gap Today program aired on 9/08/26. To listen to the podcast, click HERE.
Disclaimer: While reasonable efforts have been made to provide an accurate transcription, the following is a representation of a mechanical transcription and as such, may not be a word for word transcript. Please listen to the audio version for any questions concerning the following dialogue.
Jamie Mitchell:
Well, welcome again to Stand in the Gap Today. I’m your host, Jamie Mitchell. A couple of months back, I called our guest today to see if he was available on the program. I asked him to come and address a trend that we were seeing and were concerned about. That trend was the push for women to be given more leadership roles in churches and silenced by many churches who used to be strong evangelical positions on this issue, but were now finding themselves silenced. He agreed, and literally days later, the Southern Baptist Convention blew up debating the very issue. The Southern Baptist Convention did finally pass a constitutional article assuring that only men are to have the role of pastor or elder, but only with 70% of the churches agreeing. It might seem like they settled it, but the conflict is simmering under the surface. And there are assortment of issues that we need to address, and we want to go deeper than just saying men lead and women be quiet.
That answer is completely insufficient, and in many respects, insulting. Men need to lead, but also women are valuable and have influence in God’s work. We need a biblical clarity. And to help us go deeper and provide a biblical apologetic on this subject, I’ve asked my friend and returning guest, Len Crowley, to join us. Len has been a pastor, Bible teacher. He now serves with the Six Four Fellowship, and he’s the founder of Forgiven Communities. And I’m very glad that he’s with me today. Len, welcome back to Stand in the Gap, my brother.
Len Crowley:
Hey, Jamie, thank you very much. It’s awfully good to be here. I’m grateful for the opportunity to talk about this most important subject.
Jamie Mitchell:
Hey, Len, let’s jump right into this issue. To do that, we need to get some right definitions. As I’ve been studying this whole issue, one of the first things I always hear when debating women’s role in leadership, whether or not to do it, is the issue of equality. Len, what is that biblical meaning of equality and how has it been confused in this discussion of women in ministry?
Len Crowley:
Sure. Well, Jamie, obviously at the very beginning of any discussion like this, you have to define your terms. And the term equality can mean a variety of things. And I want to turn to the notion of what biblical equality means. The struggle for the word equality has been ringing from the housetops for over a generation, certainly through the feminist movement in the United States and probably around the world. But I think it’s been wrongly framed. And when I say that, what I mean is the way in which it’s understood is completely wrong, biblically and backwards, even from a common sense perspective. Here’s what I want to begin with. And let me give you the clear understanding of the word and how it works with our understanding of scripture. Before God, in our place before God as human beings, men and women are entirely equal, entirely, but they are not the same.
There’s the big difference. Too often the word equal means the same as. Well, it’s not the same as, and I dare say the dilemma has been that we’ve misunderstood the value of a woman is as a woman, not as compared to a man. And I think that that’s a very important subject. I mean, it seems silly to me that a woman would be somehow a man of a different sort since we are talking about how she might show up in the marketplace and that kind of thing, roles, responsibilities and things like that. If you’re consistently being compared to a man, then we’re creating a confusion because there is a difference and God has made the difference even celebrates the difference in the book of Genesis when we’ll get to some of that. But let me start provocatively, if I may, so that we keep people, if you will stay through the end, I think you’ll see that I have a little bit of a different perspective here.
To start provocatively, let me say it this way. Men have been poor leaders since the Garden of Eden, and it’s important for us to acknowledge that they have failed in many regards to honor and bless women as partners over the millennia, not just in the church, but elsewhere. Men and women were clearly in Genesis chapter one created together by God for a purpose. Humanity is male and female and each gender is equal before God, equal of value, equal of worth. And this is where I think where the confusion begins to find its home, if you will, because while we’re both human and we’re both equal before God, we are indeed not the same. And the term equality gets confused. As I mentioned earlier, it’s not dissimilar from what George Bernard Shaw said in his 1913 play, Pygmalion, which was My Fair Lady. And in the mouth of Henry Higgins, he says, “Why can’t a woman be more like a man? “That’s the way in which the belonging for feminist equality seems to take its direction, that somehow women are indeed equal, but they’re not the same as men.
And that’s where I think modern feminism perhaps has taken it to heart being, well, we’re the same as. Well, that is to say women are not the same as men. And frankly, I think the very fact that we would suggest that a woman should be compared to a man or a man to a woman demeans both genders. But certainly
Jamie Mitchell:
For
Len Crowley:
A woman, it demeans them. They’re not a man of a different sort. They are women. In fact, the view to say that women are equal in that they can do anything and everything that a man does is misogynist in its core. It is saying a woman has no value as a woman. Well, that’s absurd. The beauty of the biblical perspective is the woman has value as a woman, as a female, made in the image of God, made uniquely for a purpose. And in that, they are valued at the same level, if you will, that men are. There is equal value, equal worth. They are the same in the sense of their value and worth to God. From a human perspective, we’d say both men and women have the same price tag. And that’s really what I think is a critical first step as we move into this.
And you can see that they’re different. Biology tells us that they’re different.
We simply are made up physiologically different than one another, both in body structure as well as clear gender specifics and reproductive organs are clearly different and they’re there for a particular purpose. All of that makes the trans movement so problematic for women today, I would think, that you’re having this confusion or intended merging or messing with the lines that clearly divide and protect the beauty and wonder of women as over against men. So equality from a biblical perspective, just to be simple and straight is they’re equal. They’re clearly the same value in the purpose and heart and mind of God, but they are not the same kind of people. They’re not exactly the same in any fashion.
Jamie Mitchell:
And I love what you said, Len, men have failed at leadership and the answer is not for women to become men, it’s men to step up. When we return, I want Len to open up a controversial, but more so confusing passage of scripture and bring clarity. Stay with us. Someone once asked me or said to me about Stand in the Gap, you guys have no problem addressing the hard issues and I appreciate that. We do try to do that. We drew to model courage, but these issues are difficult because people are not willing to dig deep into God’s word, mine out the goal and then have those conversations. That’s what we’re trying to do today with the issue of ministry leadership and the gender limitations that the Bible outlines. Len Crowley is my guest today. Len, can you take us deeper? Can you address these issues of ministry leadership?
I want to go back to Genesis, how the fall affects man and women, even those issues of the curse. How does this all affect men, women and leadership roles in the church?
Len Crowley:
Sure. Thanks Jamie. And let me suggest that a place to begin that actually drives us back to Genesis is the passage that becomes so problematic for most people. That’s found in one Timothy chapter two, verses 9-15. It’s a passage that describes the roles of women in the church. In fact, one Timothy two begins, the first eight verses are the roles of men and then the nine to 15 is the roles of women. But in there, Paul makes this statement that is the one that’s awfully hard for people to hear at times. And that is, pardon me, verse 12, “I do not allow a woman to teach or exercise authority over a man, but to remain silent for it was Adam who was first created and then Eve.” And what Paul is suggesting just there, and I’ll move quickly to Genesis, is that his reason for suggesting there is indeed commanding that there is a male leadership in church and a female responsive relationship is because of Genesis.
That’s why verse 13 begins four. It was Adam. Here’s his rationale. And you go back now to the book of Genesis, Genesis chapter one, Genesis chapter two. And by the way, it’s very important to understand that linguistically, Genesis one and Genesis two are not linear. What I mean by that is Genesis one doesn’t lead chronologically into Genesis two. Genesis one is actually a statement in general terms of the creation of the world. And Genesis two is a specific restatement of the creation of humanity in that seven day creation that God intends. And this was actually developed and proven in a book called Before Abraham was published in 1985 by Kirakawa and Quinn. In that, as you move into Genesis chapter two, you begin to see some very intriguing things about Adam’s creation. He is created first. That’s what God suggests that Paul references. But I want to have you notice the intriguing timeline in Genesis chapter two in the specifics of the creation of humanity.
Please note that God makes a special creation in Genesis chapter two verse seven, and that’s Adam. He makes it from the dust of the earth. This creation is specific. It’s new. It’s different than the animals. It’s unique because he is made in the image of God, but Adam is created there. Then God places Adam, but only Adam into the garden of Eden. That’s chapter two verse eight. Only in the garden of Eden is the tree of life found. It is not found anywhere else in creation, but it’s found in the garden. Chapter two, verse nine. The responsibility to keep and work the garden was given only to Adam. That’s in Genesis 2:15. The prohibition to not eat the fruit of the tree of the knowledge of good and evil was given only to Adam. Chapter two, verses 16 and 17. It doesn’t appear to be repeated by God to Eve.
And Eve knows, but she may not have received it directly from God insofar as the text reveals. Continuing, Adam alone names the animals, chapter two verses 18 to 20, consistent with his responsibility to keep and care for the garden. But it clearly also shows God shows Adam by that very act, that very exercise, that he has a need for a companion who makes him complete. Adam is incomplete without Eve. So then God makes Eve from Adam, chapter two verses 20 to 23. And here’s the one that is captivating to me. In the sequence of the fall of humanity, when Eve is deceived by the serpent in Genesis chapter three, it is only after Adam eats that the consequences of the fall are fully revealed. It says in chapter three verse 17, then the eyes of both were opened and they knew that they were naked.
The tragedies and terrible consequences came from the fall of Adam for all of humanity. And Eve is swept up in the resultant damage
Jamie Mitchell:
Done
Len Crowley:
By the fall by Adam’s sin, not so much by her own. Nevertheless, this causes a curse to all of humanity. It causes a curse to all of creation. It causes a fall, causes a curse really on the adversary.
And we see that played out in chapter three and we’ll come back to that as we can. But what’s important here in this sequence that I recited briefly was to have us see a fundamental priority of Adam’s creation and then responsibility given to him. And it seems to him alone. He alone occupies the garden. He alone is where the tree of life is found. He alone is given the responsibility to work and to keep this garden. He alone receives the prohibition, don’t eat from that tree. He alone names the animals and then God makes Eve. She enters into all the, if we’re using the word equality, all the benefits and good things that God has given to Adam through her relationship with Adam, through her relationship with God, it’s all hers too. She’s fully equal in the sight of God. He blends them together in a wonderful verse where it says that Adam responds with extravagant joy.
Flesh of my flesh, bone of my dome. We’re one flesh and so too God establishes marriage in that very passage in Genesis chapter two, the two of them coming together as one and therefore demonstrating the full equality of men and women in that clear relationship. And it’s a wonder and a joy and bounty to everybody. But he has created nevertheless in the midst of that recitation of creation, a series of roles and responsibilities, not just for Adam, but also for Eve. Much of that is revealed as we’ll enter into talking about the curses in just a minute. But this is where I think we get off base. I think we think that Adam and Eve are co-regents in the garden. It doesn’t appear so. We think that Adam and Eve named all the animals, but that isn’t so. We think that Eve was given the prohibition to the tree of life by God himself, but it doesn’t indicate that.
These are things that simply point out differences for the purpose of establishing the fact that they’re different. Men and women are indeed not the same, even in the created order of God, even when it was perfect before the fall, they had different places, different responsibilities. And as a result, when they do fall and the consequences are now made known, each of them has different consequences. That’s the beauty
Jamie Mitchell:
Of the
Len Crowley:
Differences.
Jamie Mitchell:
Len, we got about a minute or two left. So what I hear you saying is that even though we make a big deal about Eve being deceived, it sounds like you’re saying Adam’s sin is greater and thus he needs to be held to a higher standard or accountability. And how does that play a role in leadership roles as then stated by Paul later on in one Timothy?
Len Crowley:
Sure. And that’s the point that one Timothy gets to right after the passage I just read where it talks about how Eve was deceived. And that actually is not a dismissal of women on the contrary. That’s a rebuke to Adam. And we’ll pick that up as we talk further in this section. In verse 15, you can actually see it. Pardon me. In verse 14, you can see it for it was not Adam who was deceived, but the woman quite deceived fell into transgression. And we need to come back to that particular point with great emphasis that that is not something, that verse has been used as a rebuke. It’s been used as a put down of women. They’re somehow deceivable. That shouldn’t lead, that shouldn’t be at all the way in which we understand that verse. I honestly do think, Jamie, you’re right that it was a rebuke to men.
Sure, she was deceived, but the man willfully sinned with his eyes wide open. He knew the consequences. God had spoken to him. God had given him responsibility. So when he steps away and eats of the tree himself, you have full blown rebellion. And now the consequences will begin to emerge and overwhelm humanity from that moment until today. And we need to come back to that particular moment and talk about how the curses actually begin to explain to us the ongoing responsibilities of men and women in the post-fall creation of God.
Jamie Mitchell:
I always say clarity is never our enemy. And the more clarity we have, the more confidence and courage we’re going to have to putting the church in order as God has stated. We see it very clear from Genesis. Adam was given special authority, special responsibility. God was holding him accountable. Hey, leadership has a weightiness to it. And we see that from the beginning. We’re going to see how it unpacks itself in church leadership. When we come back, what does Paul have to say on this issue? How do we blend together? One Timothy and Genesis and make sense of it all. Don’t go anywhere. Stay with us.
Welcome back friends. Today, Len Crowley is with us and we’re digging into the subject of leadership in ministry and the church, why it is that we believe there are gender limitations on leaderships or maybe specifically specific roles and responsibilities, and especially around this issue of pastors and elders in the church. Len, one of the passages that you mentioned already that is usually the heated debate issue passage is one Timothy two. You’ve already mentioned it. What was Paul teaching there? What’s it saying about the uniqueness of men and women in the church? And how does that play a role on shaping a good apologetic about leadership in the church?
Len Crowley:
Well, thanks Jamie. And it’s very important to let the scripture speak for itself, but only to let it speak for what it says, not what we want it to say or something else. And this passage is very tight. This whole book was written by Paul in one Timothy chapter 3:15. He even says, “I wrote the book. I’m writing to you, Timothy, because I want you to know how to behave yourself in the church.” This is a book about the church. This is not instruction for all of culture. This is not instruction for marriage. This is not instruction for the business world. This is instruction about how to organize and coordinate the behavior and activity of the church. And if we understood it, I think correctly, it will actually, rather than this passage being used as a put down, it will be used as an exaltation for women because that’s what I think it really is.
As I mentioned, the close of the last section, one Timothy chapter two, verse 14 refers to the deception of Eve, but the fact that it doesn’t say anything about the deception of the man demonstrates almost a silence that ought to be seen as a rebuke to men. But she was deceived. When she was engaged with the adversary, she was in the dialogue. She was on a slippery footing. She had not received directly from God the prohibition. She’s probably repeating what Adam has said. We don’t know. That’s why she’s the one that actually is more vulnerable. She comes to the place of being deceived. Her sin is mitigated to some degree and that’s important to see. But Adam’s sin, when she gave the fruit to him and he ate it, he did so willingly. He did so, as I said before, with eyes wide open and the silence that when it says the woman, Adam was not sin, but the woman was quite deceived, fell into transgression.
Then the question is, yeah, but what about Adam? The silence, as I suggest, is a rebuke to men. We are the ones who willfully sin. We, knowing the consequences, we who have been given the responsibility in the sense of Adam for overseeing the creation of the world or God’s new creation in the church. We have the responsibility. We are the greater sin. And that’s imperative it seems to me for us to recognize. But the beauty of this passage is what it begins to say in the next verse, “But women shall be preserved through the bearing of children if they continue in faith and love and sanctity in self with self-restraint.” And people will go there. I know that standard response is, “Oh, you want women barefoot and pregnant?” No, no, no. That’s not actually what the text is saying. What’s critical is what is being said.
Intriguingly in the text, it is known as the articular form of childbearing. In other words, it may well be referring to not childbearing as a process, but the childbearing of the child, the one that we are told very soon will be indeed the savior of the world through woman, not through men, through woman
Comes the salvation of the world. And we see that in chapter three when we see the curse of Eve. In fact, if we turn there into chapter three, looking at the curses that come, the consequences that come out of this sin, we begin to understand the responsibilities and the differences as to why God made men and women. So for instance, if we were to go into chapter three of Genesis and look at verses 13 to 15, we would note that she is the one through whom God gives the privilege of bringing into the world the savior of the world, the Lord Jesus Christ through childbirth. And every other birth of every other child from the moment of even onward is a reflection of God’s promise being fulfilled, anticipatory until Christ actually comes. Then memorial, every baby born in the 21st century has been a memorial reminding ourselves that God entered humanity to save humanity.
The continuation of the race is her extraordinary and extravagant responsibility. Without women, you do not have children. And she’s cursed in relationships, which is sad to say, is the continuation of the cultural values and the problem of conflict between men and women. I said it at the beginning, men have been lousy leaders. Men have a right to repent, should repent. Women have the right to ask men to repent for the lousy leadership that they’ve given over the years, believing that the intent was to put them down instead of exalt them up for who they are. In their relationship to childbirth, they continue the race. In their relationship with their husband, they potentially have opportunity to impact the cultural values of the continual nature of God being imbued in the way in which we live. For the men, if you were to look as an example with his responsibilities, he’s held responsible for the eating.
He’s held responsible for the creation, the responsible for the garden. He’s to care for it. He’s to work hard at it. But we notice that in the curse, he’s going to receive pain now. It’s going to be hard work. It’s not going to be fun. Life is going to be hard. His responsibility is cursed in a fashion. He is the special creation of humanity, special for a purpose. And yet God says in the consequences of the sin of Adam, he will return to the dust. Instead of honoring and serving God, which was the purpose of his creation, man will simply serve, go to the dust with pain and hardship thinking he’s accomplished nothing. So in the curses, we understand that they’re each has different responsibilities. For the men, sort of a responsibility over God’s creation. And I want to say that in the church as God’s new creation, men are given that same responsibility.
And we’ll come back to that talking about why they’re still in charge if they’ve blown it so many times in the past. Women, for their part, are given the inestimable privilege of bearing children into a culture that they will shape in the early years to continue the godliness of the values that God intended for her and the wonder of this entry into humanity by God’s own son, the Lord Jesus Christ. So it’s a powerful section that if I think we rightly understood it, we would see women being elevated to a place of extraordinary responsibility for the continuation of the race, the continuation and the health of the culture. She establishes the values that are to be wed and won and used in the lives of her children and all subsequent children. For men, they do have responsibility, certainly in the church, God’s new creation, but it will be hard work and they will fail miserably on a regular enough basis that their relationship with their wives will be difficult.
We have to recognize at the very beginning that responsibility and failure sadly go together. And for the men in their place of responsibility over the church have not necessarily led all that well. And women, if the men have abdicated that responsibility, women in some cases sought to usurp it, that was the wrong approach. That’s again, part of the curse that we find true. And this is where I think the new creation of the church gives opportunity for a reclaiming, if you will, for a wonderful opportunity for the men to reclaim their responsibility, for women to hold their responsibility. With great joy and wonder and understanding. And in all of this, I think if we lament the sorrow of thousands of years of millennium where men and women have not related to each other appropriately, we can only find their resolution in the person of Jesus Christ will return to bring things a right.
I’m not sure how you react to that, Jamie, but I see this as a positive for women if we take it with understanding of their future, their hope, their place in God’s creation for the purpose of establishing and sustaining humanity.
Jamie Mitchell:
As you’re talking here, I just keep thinking to myself that the phrase you’ve used over and over again, that men have been proven to be lousy leaders. Our response cannot be to throw out the baby with the bath water. Our response needs to be to go back and ask the question, how does God want this to be structured? How does God want his relationship between men and women to be ordered? God has ordained a certain way of doing things and friends. God is the God of order. He has established specific ways that men and women will relate. And part of that is the specific roles and responsibilities assigned by the Lord God himself. And just because sin has entered into the world and kind of messed that up and we have proven to be lousy leaders as men, we can’t throw that out. Now when we finish up, we’re going to bring all this together and see how this biblical order of gender roles now plays out in the church.
So important to have this background, to have clarity on ministry roles. Stay with us.
Well, welcome back. I always feel like I did not get everything presented I wanted to, but we’re trying to give you a background of information that is important to the issue of women in leadership, ministry leadership, gender differences. And it’s one of the growing tensions in the church today. Len Crowley has helped us navigate this issue and begin to leave a foundation, a footprint that’s needed to address these issues. Len, we need to address the women. They are not the same as men. They are equal. They are unique. God has a special role for them in the church. Can you explain how we need to view women, their unique place in God’s kingdom and how this all works in church ministry leadership?
Len Crowley:
Give it a chance I think just to review. Remember that the book of one Timothy, which is the place we’re jumping into to try and address this, taking on particularly the verses of one Timothy chapter two, verses 12 and 13, which seem to be the ones that are the hot button numbers. This whole book is written about how to behave in the church. The first eight verses of chapter two is what the responsibility of the men. The one Timothy chapter two verses 9-15 is the responsibilities of the women. So that’s why we don’t get much conversation about men in the section we’re addressing. It’s really addressing just the roles and responsibilities of women. So with that understanding, let me reiterate what I think is coming out of all of this. For men, given the responsibility to lead the church is, if you will, a second chance.
It’s a do-over. It’s an opportunity to reclaim the responsibility for God’s creation. God gave Adam a specific task. Adam was given an enormous amount of privilege and responsibility and he blew it. He put the whole creation under the curse. Genesis chapters two and three really talks specifically about that. But in so doing, God is not going to change his game plan. He’s still going to offer the opportunity for men to reclaim themselves, if you will, to take a second opportunity, a do over as I mentioned, for bringing about the godliness and the expression in the church the way that God wants it, the way the elevation of Christ demands it. So that’s where men seem to fit in it. For the women, we talked about the difficult particular passage that uses the word that she was deceived. And I say that’s not a put down, it’s an elevation and it’s a mitigation of Eve’s sin and to recognize that through the woman, through women, but through a particular woman, salvation comes.
Eve’s promise that her seed will crush the serpent. And that seed, of course, is the Lord Jesus Christ and comes through a very particular woman named Mary. And it’s even possible that there’s an illusion to Mary in the last verse where it talks about her character of faith and love and sanctity with self-restraint. The character of women is the thing that God seems to focus extraordinarily on in this particular passage, remarkable character of the woman that might well be a reference to Mary. And I just want to remind us that the salvation was born of a woman, Paul says in Galatians chapter four, born of a woman born under the law to redeem. So women have this inestimable privilege of recognizing that salvation only comes through women, through a woman. And their responsibility then before God, for women, is not just generating children for the next generation so that humanity will continue to grow and influence, but that they will grow godliness into those children.
That’s their responsibility to influence those children with the values of godliness. The way Sarah is elevated in one Peter, which influences culture. They’re to model healthy, godly relationships with their husbands and with other people in the community. They have the ability and the responsibility, if you will, to carefully shepherd the culture through the birthing and rearing of children in a fashion that honors God. And as a result, the whole culture begins to be impacted by their godliness. And one more thing that I think might be worthy of our attention that I find again kind of fascinating with the way Paul lays this out. The first eight verses of one Timothy two are all about the role of men in the church. The next verses nine to 15 are all about godliness in the woman. You see how verse 15 ends? It’s talking about the character of women that are godly, full of faith and love and sanctification and self restraint.
And then intriguingly, the next verse talks about men who are going to be in leadership in the church. And that’s why it begins. It is a trustworthy statement. If a man aspires to the office of overseer, it’s a fine work he desires to do. On the heels of one Timothy 2:15 exalting and elevating the wonder of godly women, now Paul turns to men given roles and responsibilities for the church and it turns back and says, “Be like that woman.” A reference point, if you will, to the woman being exalted at the end of one Timothy chapter 15, the godliness that is required of eldership in the church. If we’d like to see what modeled godliness looks like, we should be able to look to the women. And then the men with that cue, if you will, take responsibility that was abdicated in the garden and now reclaimed in the church for an opportunity to take the responsibility that God’s placed on their shoulders and carry it forward in a fashion that then the world will see the wonder of God’s creation called the church manifest in the world.
And the whole world will now see with their own eyes that we who love one another with a divine supernatural kind of love as Jesus commands us in John 13:34 and 35, the world will know that he is true. That’s what we’re endeavoring to do both in the church and the marriage and lives is to represent the Lord Jesus Christ to such an extent that the world stops in wonder and awe and says, “Oh, that’s why Jesus says by this, all will know that I am who I say I am.” So as women carry their responsibilities and men carry their responsibilities, there it is. He puts it before us. Now we have a chance to reclaim what was lost in Eden.
Jamie Mitchell:
Len, we have a minute left. How important right now in the history of the evangelical church is it for pastors to speak clearly, boldly, and without any hesitation about God’s order for men and women?
Len Crowley:
It’s critical. And I would say to do what we’ve done here today, Jamie, which is to apologize at the front end, a lot of mistakes have been made. A lot of people have been hurt. Let’s not just sweep that away. Men do not do things right because they’re in leadership. On the contrary, Paul gives us all kinds of instructions about the character of the men who must be in leadership and we often put the wrong man in leadership. That’s just the way we are. Follow the scripture. And in following the scripture, we will see that the exaltation of women and the wonder of their faithfulness should be the very thing we strive to achieve as men. And then lead the church from that kind of godliness and that kind of sense of responsibility. That’s what Adam gave away in Eden. That’s what we have a chance to reclaim as godly leaders, not just leaders, not just position, but people of the word and people of the spirit.
Jamie Mitchell:
Amen. Hey, this is not a conversation just about who gets to be a certain title or role or position, but this is to finding God’s order. These are important doctoral issues. Friends, whenever there’s an issue that faces the church, we need to take competent, comprehensive study of God’s word and then be courageous. Thank you, Len Crowley. Listen, check out Len at the resilienceconference.com, October 13-15 in Houston. Be a part of it.
Recent Comments