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Answers in an Hour
Por que o ministro deve ser homem?
Este pequeno livro tem dois temas centrais. O primeiro é o argumento de que a Escritura exige que os ministros da igreja sejam homens — isto é, do sexo masculino. O segundo trata da razão pela qual isso chegou a ser um problema (quando os textos são tão claros) e irá defender que os ministros da igreja não só devem ser do sexo masculino, eles precisam também ser homens de fibra. O ministério demanda homens nos dois sentidos do termo.
70 pages, Kindle Edition
First published January 1, 2010
10 people are currently reading
176 people want to read
About the author
Douglas Wilson
302 books4,614 followersI write in order to make the little voices in my head go away. Thus far it hasn't worked.
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Displaying 1 - 30 of 38 reviews
October 3, 2023
Kathy Keller's book says that Paul is clear, but we don't know why this command exists. (TGC references nature generally.) Wilson actually takes a stab at it (see pp. 22–23, 47). Here Wilson is even more clear. [Alastair Roberts makes more of a case here.] I think I buy it. I read the hard copy but have a Kindle version.
Really good related post. Regarding 1 Timothy 2 being all cultural, search here. Regarding Tom Wright's arguments that NT women were ordained apostles, see here, here, here, and here (all from Nov. 2012).
Introduction
5: two themes of this book: ministers must be male, and they must be men (in every sense of the word)
6: restricting women from X is not necessarily prejudiced (e.g., restricting them from the category of "burhka-only wearers" does not stem from prejudice)
7: covenant renewal worship means that the minister acts as the bridegroom (Christ)—the one doing this must be male [because he represents Christ, especially in the celebration of the Lord's Supper, where the minister says, "This is my body"]
7–8: "a woman can do anything that an unordained man can do" may be true, but there are lots of things that an unordained man shouldn't do
Begin With the Background
9: Paul's restrictions do not occur in a vacuum
9–10: feminists say that the Bible is patriarchal (implying that all patriarchies are bad): Israelite patriarchs are men, twelve tribes come from men's names, the only queen who ruled without a king was terrible (2 Kings 11:1), priests were men, prophetesses were not civic rulers, the disciples were men; when Jesus shook up Israelite life and transitioned to the New Covenant (which is broader and more inclusive), he could have included women in leadership positions, but he didn't (and it's not like he was afraid to shake things up)
10–11: it's a bad argument to say that Xns refrained from placing women in leadership positions because they didn't want to be too counter-cultural —> priestesses were common in pagan worship, so Xnity was being different by not having priestesses ("It is not that the early church made an accommodation that we in modern times don't have to make. Rather, the early church refused to make the same accommodation that we are being pressured to make.")
11–12: Camille Paglia isn't wrong to see Genesis as a rejection of ancient mother-cults
13: Gal. 3:27–29 is about baptism and salvation and fellowship, not church government, ordination, marriage, or anything else; to say that this passage applies to all situations is to say that both female ordination and homosexual marriage are appropriate [some people do take it that far]
Christian Ministry
14–15: 1 Tim. 2:8–15; in worship, men must be peaceable, not warring ("angry"); v. 9 is against "ostentatious display"; see p. 20: men should avoid prizefighting, and women should avoid "trying to look like the prizes"
15–17: the reality of cultural conditioning does not set the command aside (e.g., Paul's interdiction re: vulgarity in Eph. 5:4 applies to us, even though the specifics of Paul's situation aren't the same for 21c English speakers; salutes don't look the same in every era, but every soldier must respect his commanding officer); see p. 19 for more on "culturally conditioned": "Braiding jewels into your hair" : respectable attire :: women teaching men : what? —> we avoid this difficulty by simply reading the passage plainly
18: Paul "is not changing the subject" when he moves to v. 11 (he's still talking about appropriate worship)
18–19: Paul's prohibition re: the teaching of women isn't "because back in ancient times it would it would have been scandalous for women to exercise religious authority [see p. 11]. . . . He was prohibiting it because there was pressure to allow it."
19: "the controversy exists, not because Paul said something that was unclear, but rather because he said something that is inconvenient for us"
20–24: two reasons given that women shouldn't have teaching authority: creational order (v. 13), and how Eve fell (deception; v. 14); it's not that women can't grasp doctrine, or else older women shouldn't be teaching younger women (Titus 2:3–5); Adam rebelled because he didn't want to lose Eve [although he was deceived in that he thought, wrongly, that losing Eve would be worse than losing God]; "When women teach men, and when women rule over men, there is a sexual component in it that is entirely unhealthy and twisted"—this point sounds provocative, but look at denominations that have ordained women, and ask if their sexual ethics are biblically aligned (all of a sudden the claim doesn't sound as controversial; see pp. 47–48); "saved through childbearing" probably refers to the birth of the Savior; positive reference to Hurley's Man and Woman in Biblical Perspective
24–30: consideration of 1 Cor. 11:3–10 and 1 Cor. 14:33–35; Paul appeals to nature (not contemporary culture) in his discussion of hair length [1 Cor. 11:14]—long and short are relative, but the difference still exists; 1 Cor. 14 is based on New Covenant custom and the Law (likely Num. 30:3–16); what about the apparent contradiction regarding women praying (allowed in Ch. 11, but disallowed in Ch. 14)?; both passages are about public worship, and since Ch. 11 allows women to prophesy, then Ch. 14 must not be about absolute silence; Ch. 14 requires prophets to be silent when another prophet is speaking (v. 30), and women prophets were to be silent (v. 35; Paul hasn't changed the subject) because they should not exercise authority over men (1 Tim. 2:12); the prophetic gifts have largely ceased, although preaching is a kind of prophesying (declaring written prophecies with authority); divine revelation was direct, so the vehicle was not an issue (donkey's spoke for God at times), and women did indeed prophesy; but once the gift ceases, the sex of the prophet matters (see pp. 22–23)
31–33: some women were prophets (Miriam, Deborah, Huldah, possibly Isaiah's wife, Anna, and Philip's daughters), but none were priests; pastors/ministers function as priests, and since no women in the first century were priests, then no women today may be pastors
Phoebe, and Other Interesting People
33–41: our modern church doesn't seem to have a category for "widow" [see here for Wilson's treatment of these "Protestant nuns"]; consideration of 1 Tim. 5:1–16; young widows, who are excluded from this category, should remarry to avoid sexual trouble (v. 11); 1 Tim. 3:11 gives instructions for certain women in the context of deacons, and there's a debate about whether the women are wives of deacons, or deacons themselves; the problems are that it's strange that deacons' wives would receive special instructions while elders' wives would not, and Paul has already excluded women from exercising authority over men in 1 Tim. 2; the (financially supported) category of "widow" (who has no nearby family to take care of her—v. 4) is determined by character (vv. 9–10), not need "because need doesn't wait until sixty (v. 9)"; "Receiving a stipend from the church without proven character is a real stumbling block" (v. 13); the office of a widow is not an elder or a deacon, but rather a separate office altogether—this means that it is possible (and biblical) to have deaconesses (as in Calvin's Geneva) who are not women deacons (so there are two serving offices, one of which [the widow] does not exercise authority over men); the Council of Chalcedon (451 AD), without justification, reset Paul's age requirement from 60 to 40; widows with this office must take a vow of celibacy and are to be excommunicated if they remarry (vv. 11–12); this office is kind of like a nun, as Phoebe seemed to be (Rom. 16:1)
How We Got Here
41–50: "liberals are not stuck with the results of their exegesis the way conservatives are" (liberals can just say that Paul was wrong); there has been a shift to see piety as feminine; modern culture glorifies the reinventing of oneself, thinking that everything is pretty much interchangeable; quotes Leon Podles's The Church Impotent, Ann Douglas's The Feminization of American Culture, G. K. Beale's We Become What We Worship, and Peter Jones's The God of Sex; some people "believe that ultimate reality is infinitely malleable"; pp. 44–50 are very important ("People today genuinely believe that it is possible to reinvent themselves, but this is not an individual attempt at individuality; it is actually an attempt to remake the world"); sexuality is foundational to the created order (Jones's book); the link is strong between women ministers and postmodern sexual confusion; division/difference is good (see the days of creation) [Read more here.]
Quit Ye Like Men
50–60: ministers must be male, but this is only a necessary condition, not a sufficient one—ministers must also be men (takes backbone and courage); this is not machismo—Paul describes ministry as breastfeeding (1 Thess. 2:7) and being a father (v. 11); men don't have this responsibility because they deserve it, but God has given it to them
Wilson throws in a few jokes that are sure to rile up those who have a poor understanding of the purpose and appropriateness of biblical satire (e.g., 23, 30, 43, 46). For help in that department, see here.
Really good related post. Regarding 1 Timothy 2 being all cultural, search here. Regarding Tom Wright's arguments that NT women were ordained apostles, see here, here, here, and here (all from Nov. 2012).
Introduction
5: two themes of this book: ministers must be male, and they must be men (in every sense of the word)
6: restricting women from X is not necessarily prejudiced (e.g., restricting them from the category of "burhka-only wearers" does not stem from prejudice)
7: covenant renewal worship means that the minister acts as the bridegroom (Christ)—the one doing this must be male [because he represents Christ, especially in the celebration of the Lord's Supper, where the minister says, "This is my body"]
7–8: "a woman can do anything that an unordained man can do" may be true, but there are lots of things that an unordained man shouldn't do
Begin With the Background
9: Paul's restrictions do not occur in a vacuum
9–10: feminists say that the Bible is patriarchal (implying that all patriarchies are bad): Israelite patriarchs are men, twelve tribes come from men's names, the only queen who ruled without a king was terrible (2 Kings 11:1), priests were men, prophetesses were not civic rulers, the disciples were men; when Jesus shook up Israelite life and transitioned to the New Covenant (which is broader and more inclusive), he could have included women in leadership positions, but he didn't (and it's not like he was afraid to shake things up)
10–11: it's a bad argument to say that Xns refrained from placing women in leadership positions because they didn't want to be too counter-cultural —> priestesses were common in pagan worship, so Xnity was being different by not having priestesses ("It is not that the early church made an accommodation that we in modern times don't have to make. Rather, the early church refused to make the same accommodation that we are being pressured to make.")
11–12: Camille Paglia isn't wrong to see Genesis as a rejection of ancient mother-cults
13: Gal. 3:27–29 is about baptism and salvation and fellowship, not church government, ordination, marriage, or anything else; to say that this passage applies to all situations is to say that both female ordination and homosexual marriage are appropriate [some people do take it that far]
Christian Ministry
14–15: 1 Tim. 2:8–15; in worship, men must be peaceable, not warring ("angry"); v. 9 is against "ostentatious display"; see p. 20: men should avoid prizefighting, and women should avoid "trying to look like the prizes"
15–17: the reality of cultural conditioning does not set the command aside (e.g., Paul's interdiction re: vulgarity in Eph. 5:4 applies to us, even though the specifics of Paul's situation aren't the same for 21c English speakers; salutes don't look the same in every era, but every soldier must respect his commanding officer); see p. 19 for more on "culturally conditioned": "Braiding jewels into your hair" : respectable attire :: women teaching men : what? —> we avoid this difficulty by simply reading the passage plainly
18: Paul "is not changing the subject" when he moves to v. 11 (he's still talking about appropriate worship)
18–19: Paul's prohibition re: the teaching of women isn't "because back in ancient times it would it would have been scandalous for women to exercise religious authority [see p. 11]. . . . He was prohibiting it because there was pressure to allow it."
19: "the controversy exists, not because Paul said something that was unclear, but rather because he said something that is inconvenient for us"
20–24: two reasons given that women shouldn't have teaching authority: creational order (v. 13), and how Eve fell (deception; v. 14); it's not that women can't grasp doctrine, or else older women shouldn't be teaching younger women (Titus 2:3–5); Adam rebelled because he didn't want to lose Eve [although he was deceived in that he thought, wrongly, that losing Eve would be worse than losing God]; "When women teach men, and when women rule over men, there is a sexual component in it that is entirely unhealthy and twisted"—this point sounds provocative, but look at denominations that have ordained women, and ask if their sexual ethics are biblically aligned (all of a sudden the claim doesn't sound as controversial; see pp. 47–48); "saved through childbearing" probably refers to the birth of the Savior; positive reference to Hurley's Man and Woman in Biblical Perspective
24–30: consideration of 1 Cor. 11:3–10 and 1 Cor. 14:33–35; Paul appeals to nature (not contemporary culture) in his discussion of hair length [1 Cor. 11:14]—long and short are relative, but the difference still exists; 1 Cor. 14 is based on New Covenant custom and the Law (likely Num. 30:3–16); what about the apparent contradiction regarding women praying (allowed in Ch. 11, but disallowed in Ch. 14)?; both passages are about public worship, and since Ch. 11 allows women to prophesy, then Ch. 14 must not be about absolute silence; Ch. 14 requires prophets to be silent when another prophet is speaking (v. 30), and women prophets were to be silent (v. 35; Paul hasn't changed the subject) because they should not exercise authority over men (1 Tim. 2:12); the prophetic gifts have largely ceased, although preaching is a kind of prophesying (declaring written prophecies with authority); divine revelation was direct, so the vehicle was not an issue (donkey's spoke for God at times), and women did indeed prophesy; but once the gift ceases, the sex of the prophet matters (see pp. 22–23)
31–33: some women were prophets (Miriam, Deborah, Huldah, possibly Isaiah's wife, Anna, and Philip's daughters), but none were priests; pastors/ministers function as priests, and since no women in the first century were priests, then no women today may be pastors
Phoebe, and Other Interesting People
33–41: our modern church doesn't seem to have a category for "widow" [see here for Wilson's treatment of these "Protestant nuns"]; consideration of 1 Tim. 5:1–16; young widows, who are excluded from this category, should remarry to avoid sexual trouble (v. 11); 1 Tim. 3:11 gives instructions for certain women in the context of deacons, and there's a debate about whether the women are wives of deacons, or deacons themselves; the problems are that it's strange that deacons' wives would receive special instructions while elders' wives would not, and Paul has already excluded women from exercising authority over men in 1 Tim. 2; the (financially supported) category of "widow" (who has no nearby family to take care of her—v. 4) is determined by character (vv. 9–10), not need "because need doesn't wait until sixty (v. 9)"; "Receiving a stipend from the church without proven character is a real stumbling block" (v. 13); the office of a widow is not an elder or a deacon, but rather a separate office altogether—this means that it is possible (and biblical) to have deaconesses (as in Calvin's Geneva) who are not women deacons (so there are two serving offices, one of which [the widow] does not exercise authority over men); the Council of Chalcedon (451 AD), without justification, reset Paul's age requirement from 60 to 40; widows with this office must take a vow of celibacy and are to be excommunicated if they remarry (vv. 11–12); this office is kind of like a nun, as Phoebe seemed to be (Rom. 16:1)
How We Got Here
41–50: "liberals are not stuck with the results of their exegesis the way conservatives are" (liberals can just say that Paul was wrong); there has been a shift to see piety as feminine; modern culture glorifies the reinventing of oneself, thinking that everything is pretty much interchangeable; quotes Leon Podles's The Church Impotent, Ann Douglas's The Feminization of American Culture, G. K. Beale's We Become What We Worship, and Peter Jones's The God of Sex; some people "believe that ultimate reality is infinitely malleable"; pp. 44–50 are very important ("People today genuinely believe that it is possible to reinvent themselves, but this is not an individual attempt at individuality; it is actually an attempt to remake the world"); sexuality is foundational to the created order (Jones's book); the link is strong between women ministers and postmodern sexual confusion; division/difference is good (see the days of creation) [Read more here.]
Quit Ye Like Men
50–60: ministers must be male, but this is only a necessary condition, not a sufficient one—ministers must also be men (takes backbone and courage); this is not machismo—Paul describes ministry as breastfeeding (1 Thess. 2:7) and being a father (v. 11); men don't have this responsibility because they deserve it, but God has given it to them
Wilson throws in a few jokes that are sure to rile up those who have a poor understanding of the purpose and appropriateness of biblical satire (e.g., 23, 30, 43, 46). For help in that department, see here.
July 25, 2017
Very good. Especially in light of our current sexual experimentation.
February 8, 2019
O argumento é muito bem construído. Usar a ordem da criação é o que se espera da exegese nos temas relacionados. No entanto, Wilson falha em apresentar uma defesa errada de 1Co 11, ao dizer que o véu da mulher equivale ao seu cabelo.
Tirando isso, ele conduz o livro com maestria. Apresenta uma interpretação muito interessante de 1Tm 3.
O fim do livro é realmente entusiasmante. Como futuro pastor, me deu ânimo a prosseguir e melhorar minhas carências.
Eu indico.
Tirando isso, ele conduz o livro com maestria. Apresenta uma interpretação muito interessante de 1Tm 3.
O fim do livro é realmente entusiasmante. Como futuro pastor, me deu ânimo a prosseguir e melhorar minhas carências.
Eu indico.
January 31, 2015
Um livro pequeno, mas com uma argumentação poderosa, não apenas sobre a questão da ordenação feminina, mas também sobre a licitude da pregação feminina.
Douglas Wilson arrebenta!
Douglas Wilson arrebenta!
November 19, 2020
Excellent. Explained a touchy issue with clarity and grace. I'd always known ministers must be men, but hadn't worked through all the reasoning. Super helpful.
February 25, 2016
This short book does a good job at laying out the exegetical basis for a biblical view of the pastoral ministry with regard to men and women's roles. Not only does Wilson lay out a natural, unforced exposition of the relevant texts, but he also attacks the root causes that are causing women ministers to even be an issue.
In short, Paul was not conforming to cultural pressures, but was actually going against cultural pressures to maintain a biblical stance based on universal, creation order principles which prohibited women from the place of church authority and teaching. Women still have important roles to play (including the "office" of widow, 1 Tim. 5:1-16). The reasons this is even a problem when the texts are so clear are that the pastoral role in the modern church has often been feminized and that pagan evolutionary thinking has been pressuring the church in regard to the roles and structure of society.
In short, Paul was not conforming to cultural pressures, but was actually going against cultural pressures to maintain a biblical stance based on universal, creation order principles which prohibited women from the place of church authority and teaching. Women still have important roles to play (including the "office" of widow, 1 Tim. 5:1-16). The reasons this is even a problem when the texts are so clear are that the pastoral role in the modern church has often been feminized and that pagan evolutionary thinking has been pressuring the church in regard to the roles and structure of society.
June 29, 2019
"If men in ministry were the kind of men they need to be, we would not be having this debate. When men finally pick up the mantle of full responsibility in ministry, they will then discover what a tremendous help their women are - but not until then."
November 30, 2018
Excelente, como tudo que Douglas Wilson escreve.
January 11, 2019
70 páginas muito bem (biblicamente) aproveitadas!
June 25, 2024
Absolutely excellent. Short little book providing a biblical defense for ministers being qualified men only.
February 19, 2021
While sharing the same starting point and reaching the same destination, I would have taken a different turn here and there, a better route in my opinion, but I don't believe I could have been a better tour guide.
January 13, 2019
Very helpful. A must read.
December 24, 2025
Good book. As usual Wilson does not just tell us what the Bible says but he also comments on culture and the dearth of gospel preaching and manly pastors. It’s hard to not agree with him.
March 9, 2019
The argument for women pastors is so incredibly strong that J. I. Packer, one of the most influential proponents of men-only pastors, admitted the burden of proof was now on the traditionalists to justify exclusion of women from pastoral office. This was the in the late 1980s. So this short pamphlet is almost comical in its exegesis and theology. Even granting the brevity of the work, one is frequently left with the stunned thought, "This is the best argument they can make?" Another 20 years and this controversy will be essentially decided in the favor of inclusion for all but the most stubborn of exclusionists.
June 6, 2021
This book essentially has two halves, the first being the argument for men to be ministers, and the second on the history of why this is a debate in the first place. Wilson begins by dropping the text in our laps and asking us to read it out loud. Now, Paul does not mince words and there is not any real doubt in what he is saying, namely that those who are preachers and pastors are to be male. But of course, Paul isn't arguing that the office be for males in general, he's arguing that the office be for *specific males*. This is important because the issue over the pastorate's gender has little to do with males being more qualified than females, and more to do with a certain type of male being more qualified than all other people, males and females included.
Wilson gave more than a few arguments for his position and although this book was short in order to be read in an hour, there was a lot of good content here.
Wilson gave more than a few arguments for his position and although this book was short in order to be read in an hour, there was a lot of good content here.
October 24, 2018
Clear and straightforward
Vintage Wilson. This book is clear and intriguing. He gets beneath the surface level of our modern debate regarding ordination, and he calls pastors to live up to their vocation in the grace that God supplies.
I disagree with his understanding of a “board” of deacons as an office with authority. Since authority in the church is “teaching” authority it is reserved for elders only. Deacons serve in task-determined areas where they must prove themselves blameless; it is not a position on an authoritative board (1 Tim 3:10). I don’t think there was adequate treatment on that point, but everything else is absolute gold.
Vintage Wilson. This book is clear and intriguing. He gets beneath the surface level of our modern debate regarding ordination, and he calls pastors to live up to their vocation in the grace that God supplies.
I disagree with his understanding of a “board” of deacons as an office with authority. Since authority in the church is “teaching” authority it is reserved for elders only. Deacons serve in task-determined areas where they must prove themselves blameless; it is not a position on an authoritative board (1 Tim 3:10). I don’t think there was adequate treatment on that point, but everything else is absolute gold.
March 30, 2018
Livreto em que Douglas Wilson passa com um daqueles compactadores de solo enormes por cima da bolha de sabão ao sol que é a ideia de se ter pastoras, diaconisas e mulheres ensinando e exercendo autoridade sobre homens na igreja. Explorando os principais textos bíblicos e mostrando questões cruciais que vão muito além das exegéticas, esse é um pequeno manual de masculinidade para os ministros, presbíteros e mesmo pastores do lar.
June 28, 2018
Brief observations on the relevant Bible texts along with the implications of what corporate liturgy teaches about God's nature and our relationship with Him. Plus, some inimitable Wilsonian jibes exhorting guys to put on their man pants.
January 27, 2023
A useful book on the topic. Was reading through for insights in another area of the role of elders and it didn't scratch that itch. But a good book all the same. Has all the problems of being short and the value thereof as well.
October 21, 2024
a must read for those in ministry
Very pertinent to our current culture, but thankfully not in the future! Christ will have his inheritance of discipled nations and he will use godly men as the ministers of his Word as the primary means.
Very pertinent to our current culture, but thankfully not in the future! Christ will have his inheritance of discipled nations and he will use godly men as the ministers of his Word as the primary means.
March 2, 2019
Timely book
Short but clear presentation. Quickly read, but provokes continued thought. Properly understood, it is encouraging and inspiring to the minister.
Short but clear presentation. Quickly read, but provokes continued thought. Properly understood, it is encouraging and inspiring to the minister.
October 18, 2018
Pequeno no tamanho, grandioso na escrita e conteúdo.
October 23, 2018
“Ministers in the Christian church must be more than male—they must be vertebrates.”
October 23, 2019
Good. Makes the standard biblical arguments but makes them briefly and clearly while connecting the discussion to what a pastor actually is.
June 11, 2020
Muito bom, mas quando leio DW sempre espero muiiiiiiiiiito mais. Esse livro merecia ser expandido e mais detalhado.
January 3, 2011
This little book was a great primer on the requirement of ministerial office being held by men, but not because women are inferior or any of that jazz, but simply because Scripture requires it. He takes us through all the relevant texts, deals with all the arguments and excuses, and concludes that ministers must be men. Along the way we learn many other helpful things, such as how to interpret Scripture, how to understand "cultural" texts like head coverings, and that by forbidding women from the priesthood Christianity was rebelling against all the other pagan religions in the world. In the end, Wilson is not merely interested in male ministers in the biological sense, but rather is interested in ministers who are truly men, that is to say, masculine. So long as the pastorate is seen by the world as the refuge of nancy boys, we will have to deal with the issue of women pastors. An enlightening read, even if you don't agree with every point. Every point could easily be expanded, and I hope in future they will be.
June 22, 2017
Classic Wilson
This is a terrific little book. Easy to read but incredibly insightful and faithful to the text of Scripture. Approaches the topic from a fresh angle and what a truly masculine pastorate (I.e Biblical) should look like.
This is a terrific little book. Easy to read but incredibly insightful and faithful to the text of Scripture. Approaches the topic from a fresh angle and what a truly masculine pastorate (I.e Biblical) should look like.
February 9, 2017
This book does a good job of outlining common objections to limiting church offices to men, as well as a biblically sound argument of why certain church offices must be limited to men.
April 24, 2016
With such clear reasoning based on what the Bible teaches, this short book makes me wonder why the denomination of Christianity I belong to ordains women at all. I suspect it's because not ordaining women would be so unpopular in a society where egalitarianism flattens any chance of understanding nuance that the church would lose more members than it currently does. Or maybe it's because we aren't raising an upcoming generation of strong men who are prepared to lead, and by usurping their God-given role to lead, women are jumping in line. God only knows.
Anyway, back to the book. Just like a mother must be a woman, a minister must be a man.
Anyway, back to the book. Just like a mother must be a woman, a minister must be a man.
September 13, 2010
Pastor Wilson does a great job of showing in just a few pages that ministers must be both male and manly. He's even updated some of his older arguments, and shows some greater maturity in his thought on some of the issues involved in this whole debate. Typical of Wilson, he gives his position in a very irenic way. He also doesn’t come across as misogynistic on the one hand, or machismo on the other.
Displaying 1 - 30 of 38 reviews