I like to joke with people that I only sing in public when I’m at church because the Holy Spirit is there to protect everyone.

I am not gifted musically. I do not play any instruments, and I long since have lost whatever meager singing skills I may have gained through a couple years of choir in middle school and high school.

Nevertheless, as a Christian and a pastor, I am passionate about worship music. Sadly, this passion often manifests as deep concern and even anger over the state of modern worship music in American evangelical churches.

This article is not just a rant, however. I want to explain the problems I see in modern worship music and propose something better.

Trends in modern worship music

I can boil down my concerns about modern worship by highlighting two primary trends in popular contemporary worship music’s form and content.

Regarding form, many churches have started making their worship services more like concerts. I have nothing against concerts, including Christian concerts. And I think it’s good for musicians to help lead local congregations in singing songs of praise to God.

I do have a big problem, however, with treating local church worship like it’s a concert. The house lights are down, the stage lights are up. The musicians on the stage are amplified so loudly they almost completely drown out the congregation. The focus no longer is on the congregation’s singing together, but on the musicians’ performance.

Worse, however, is the lyrical content of much modern worship music. Groups like Hillsong, Bethel and Elevation dominate the market when it comes to new worship songs. Their lyrics are all similar and bad.

Take Hillsong’s “Oceans,” for example. “Oceans” is one of the most popular worship songs of the past 10 years and is a fair representation of many new worship songs today. “Oceans’” lyrics contain no explicit references to Jesus Christ, Christ’s death on the cross for our sins, the resurrection or any other key Christian doctrines.

Other popular worship songs may at least mention Jesus, but they aren’t much better. Their lyrics focus on subjects like emotional comfort, personal validation, success and “blessing.” Much of modern worship lyrics are just prosperity gospel and cut-rate therapy.

Scripture’s paradigm

What is worship music supposed to look and sound like, then? There is not nearly enough space in this article for a full biblical analysis of this question, but we can find answers by focusing on Scripture’s main paradigm of worship music and a couple biblical precepts.

The main paradigm the Bible gives us for worship music is the book of Psalms. Both Jews and Christians have been singing the Psalms for thousands of years. The psalter could be called Christianity’s only divinely inspired hymnal. The Psalms stand far above any other worship songs humans have ever written, as the Psalms are from God himself.

Even though there is no biblical text explicitly mandating all worship songs must resemble the Psalms, the fact the Psalms are inspired worship songs should make us see them as instructive for the content of the songs we write today.

When you read the Psalms, you see rich theological content (Psalm 110), rehearsals of biblical history (Psalm 78), a focus on God’s glory (Psalm 24) and topics many modern worship songs don’t address much, such as lament (Psalm 88) and the value of God’s law (Psalm 119).

Scripture’s precepts

Regarding biblical precepts, one of the most important passages is Colossians 3:16 and its parallel, Ephesians 5:19.

Paul writes: “Let the word of Christ dwell richly among you, in all wisdom, teaching and admonishing one another through psalms, hymns and spiritual songs, singing to God with gratitude in your hearts” (CSB).

Two main ideas stick out from Paul’s words. First, Christian singing is a form of teaching. We use worship songs to teach one another the Bible and sound doctrine. Second, Christian singing is to be focused on God, expressing our gratitude to him and giving him glory, rather than emphasizing ourselves.

Another biblical precept for worship is found in 1 Corinthians 14:1-25. Paul is confronting excesses in the Corinthians’ worship services, particularly the Corinthians’ focus on their own individual edification and glorification.

Paul commands the members of the Corinthian church to focus on building up others instead of themselves through their worship practices.

“[S]eek to excel in building up the church … in the church I would rather speak five words with my understanding, in order to teach others also, than ten thousand words in a tongue” (14:12, 19).

Modern worship that bucks the trend

Much of modern worship music falls woefully short of Scripture’s vision. Lyrics often are shallow biblically and theologically, or sometimes even heretical. Many churches’ worship services really are just concerts that put the focus on the musicians on the stage. Service planners frequently prioritize listeners’ personal tastes above all else.

But these problems, widespread as they are, are not universal among American evangelical churches. Many congregations focus on actual congregational singing rather than trying to emulate a concert. And plenty of modern worship songs are full of biblically and theologically rich lyrics that also are beautifully written.

“Yet Not I but Through Christ in Me” by CityAlight, released in 2018, is one of my all-time favorite worship songs. Many of my church members, who grew up on classic hymns, love it, too. “Christ Our Hope in Life and Death” by Getty Music was a sweet, beautiful balm for my soul in the midst of COVID. And there are many more songs like them.

A great book recently published on this subject is Matt Merker’s Corporate Worship: How the Church Gathers as God’s People. The truth is many of the worst trends in modern worship music are downstream from bad theology and pragmatism. But it doesn’t have to be this way.

A biblical vision of gathered worship will strengthen our worship music and, more importantly, bring glory to God.

Joshua Sharp is the pastor of Trinity Baptist Church in Orange, and a graduate of Southwest Baptist University in Bolivar, Mo., and Baylor University’s Truett Theological Seminary in Waco. The views expressed are those of the author.

It is never good to feel one has been betrayed by a loved one. I can sense that feeling in the article “Voices: Our response to the 2023 BGCT annual meeting,” written by the leadership of Calvary Baptist Church in Waco.

I write this response through the lens of a male in a pastoral role. I want to offer my condolences to any woman in the audience at the annual meeting who felt the Baptist General Convention of Texas has turned its back on them.

I also want to respond to the authors of the above-mentioned article. They seem to be advocating for the BGCT to respond in the same manner the Southern Baptist Convention did in June—by completely removing church autonomy from the equation.

Local church autonomy

Church autonomy was described so wonderfully in the opening paragraph—“God led us to call …”—that I find it ironic the authors would suggest the BGCT ignore it. Church autonomy is the key to this whole discussion on women in pastoral roles.

When the local body comes together for the purpose of selecting its next pastor, it is the church that speaks, not the BGCT. The local church must be the one to affirm the calling.

“Denominational bodies,” as the authors describe the BGCT, cannot and should not affirm either way on this issue. What it can do is offer equality in its own organization related to women in ministry.

The BGCT does this through equal opportunities for scholarships to our Texas Baptist universities. If a woman feels led or called to the pastorate, she will receive the same education as her male colleagues and will be funded equally through the BGCT.

The authors said they wanted to “articulate a vision of the church’s bright future shaped powerfully by women’s pastoral leadership.”

What is meant by “church.” Is this the church universal or local? If the article refers to the church universal, then I agree. I think women in ministry and pastoral roles show a diversified image of God within his bride, the church.

However, if the end game is calling on the BGCT to shape the local church, then the BGCT would be doing the same thing the SBC is doing—interfering with local church autonomy.

What people believe about the Bible

The authors mention messengers who gave their interpretation of Scripture, likening that interpretation to “spiritual abuse.” How is this abuse? How is someone’s belief about the word of God—and their expression thereof—abuse?

Such an accusation is inflammatory, and I do not believe it helps the cause of unity within the convention. We may not like or even agree with the interpretation, but we ought not publicly shame a pastor and call his expressed beliefs “abuse” of women.

During discussion on the motion, messengers spoke “for” and “against” the motion, so I do not see how one could say, “No one challenged the hurtful words.”

Women at the table

The authors cited statistics from previous surveys and the current makeup of BGCT boards. I serve on the committee that nominates BGCT Executive Board members, and I have two responses.

First, we strive for a diverse makeup of the Executive Board. The number of laypersons, pastors and church staff, males and females, and ethnic backgrounds serving on the board is set by policy. We spend all year painstakingly finding nominees to present to the messengers.

If only 0.6 percent of Texas Baptist churches have female pastors on staff, and we can only have a certain number of pastors and church staff on the Executive Board, how can we ever have an “equal space around the tables.” It can’t happen. There aren’t enough females serving in ministerial roles—which is the local church’s decision—for that to happen.

Second, the Executive Board is made of 30 sectors with three representatives per sector. Since we can choose no more than three people from each sector, we need more women to say “yes” when asked to serve.

I cannot speak to the decision of who preaches at the annual meetings, but as for women on the platform, we will have one on the platform next year. Why? Because she was nominated and elected.

If we want more women to be seen, more women need to step out and serve, and be willing to be nominated and to nominate other women.

I attended a question-and-answer session with the BGCT executive director search team in Waco in 2022. During the session, I said the search team needs to be open to the idea God may be calling a woman to the position of executive director.

Encouraging church autonomy

This response is not to demean or diminish the fine women of our convention, or Calvary Baptist Church and its leadership. I write this to show the BGCT is not the enemy.

The BGCT must remain “neutral” on issues that are not sin-related. Whether or not a female can pastor a local church is not an issue that needs the affirmation of a convention or association. It needs the affirmation of the local church.

By supporting each church’s fundamental Baptist right to be completely autonomous, the BGCT is preserving the unity of cooperation. How do I know this? Because even after the second business meeting on Tuesday, the convention went into a time of worship where the whole convention praised our Lord together.

We can disagree and still cooperate. If the BGCT takes a verbal stance in either direction on any issue that involves church autonomy—much like the SBC is doing—it will alienate churches on both sides of that issue.

Our best hope to see the results Calvary Baptist leadership want is to continue to have churches like Calvary Baptist that exemplify women leading and leading well in their calling.

It will take pastors, like myself, who believe God calls and equips all of humanity to his will and to his church to lead in local churches.

We need to educate our congregations on good hermeneutics. We need to “equip the saints” of our local congregations and stop relying on parachurch organizations to do it for us.

We need to recognize those who may have a calling on their life—men and women—and cultivate that calling in our churches.

I call on all the 5,276 Texas Baptist churches to pastor their congregations as the Lord leads you in your local context. May you be blessed in that calling.

All for God’s kingdom!

Seth Pitman is the senior pastor of First Baptist Church in Seagraves. The views expressed are those of the author.

Many attendees of the 2023 Baptist General Convention of Texas annual meeting stopped by our booth and shared their support for women in ministry. Both women and men had questions. Women had many stories to share—of their pain, their calling and their journeys. It was joyous and heart-wrenching.

A motion in support of women in ministry was presented, revised, amended and finally adopted during that meeting. The original motion specifically named “women in all ministry and pastoral roles,” but the adopted motion substituted “leadership” in place of “pastoral.”

We, like Meredith Stone—executive director of the national Baptist Women in Ministry organization—are disappointed by the change of terms. But, like Stone, we also are “hopeful that the motion will provide measures of support for women ministering and leading in Texas.”

As an independent organization cooperating and collaborating with Baptist Women in Ministry, Texas Baptist Women in Ministry’s goal is not to change any church’s beliefs to match a predetermined set of values.

In fact, our main goals are to affirm, connect, inspire and advocate for women in ministry. One way we can do this is by helping churches assess where they stand on this important issue and to evaluate how well they are implementing their values.

If you are wondering how you or your church can support women in ministry in Texas, we would like to offer 10 ways you can demonstrate your support.

10 ways to support women in ministry

1. Converse with a woman in ministry. Better yet, buy her lunch and listen to the story of her experiences as a woman in ministry. Be as generous and respectful as you would to any other pastor, minister or preacher.

2. Call her pastor. If you are into titles and love to call people “Reverend,” “Doctor,” “Pastor” or other ministerial title, then call her pastor.

3. Invite women to lead. Make an intentional decision to invite women to preach, teach and present at all co-ed events. This includes convention events as well as annual meetings, leadership conferences, preaching conferences and more.

4. Pay her well. Women in ministry should be paid equitably to the men in ministry at your church. Consider her experiences, education and value to the church.

5. Feature churches with female pastors. Churches with women in ministry should be highlighted as examples of God’s faithfulness to the next generation. This includes on social media, in newsletters and other written publications, and in committee meetings.

6. Create new policies. Consider the differences women in ministry have compared with men in ministry. Create new family-leave policies, as well as policies on yearly sexual harassment training and how misconduct will be handled.

7. Consider her spouse. When events are created, name the events using gender-neutral terms to be inclusive of her spouse—for example, “Pastors and Spouses Appreciation Luncheon” instead of “Pastors and Wives.”

8. Speak up and speak up boldly. When men stand up and speak violently about women in ministry anywhere—including at conventions—stand up and speak out boldly against language that denigrates the imago Dei and incites division. Passive support is not enough.

9. Provide pathways to employment. For every little girl sitting in the pew of a Texas Baptist church, create shadowing and internship opportunities in all areas of ministry. Celebrate and highlight young women who receive a call to ministry. Provide scholarships and leadership opportunities for her.

Invite female seminary students to preach on a regular basis. Then, ensure when she graduates from seminary, she has a job in a Texas Baptist church that will embrace her fully.

10. Evaluate your table. Use a church consultant and other resources to evaluate how well your church or convention is implementing its stated values around women in ministry. When discrepancies are found between professed and enacted values, build a new table where women and people of various backgrounds are equal architects.

This can be as simple as rethinking the way your church does baptisms and communion to something more challenging, such as having equal representation of men and women in the leadership of your church and convention.

If you or your church need or want help assessing or demonstrating your support for women in ministry, please reach out to Texas Baptist Women in Ministry. We are here to help you.

Rev. Jill Hudson is the coordinator of Texas Baptist Women in Ministry.

Disclosure: TXBWIM board member Mariah Humphries also serves on the board of the Baptist Standard and had no involvement in the decision to publish this article.

For decades, our congregation has experienced the power of God’s Spirit present in women’s pastoral leadership. God has led us to call remarkable female pastors to lead us over the last 30 years. Under their leadership we have known the power and presence of God in Christ.

Alongside that power, we have witnessed and experienced the toxic resistance faced by women leading in pastoral roles. The scenes of protestors lining our sidewalks and the need for security escorts are not quickly forgotten.

We strive to be a congregation where freedom of conscience and beloved community coexist, which is to say we honor one another’s convictions and take responsibility for the weight our convictions bring to bear on each other’s lives.

For as long as our church has been in existence, we have been affiliated with the Baptist General Convention of Texas, a Baptist denominational body we have understood historically both to honor and reflect a diversity of conviction regarding women’s pastoral leadership in the church.

At the 2023 BGCT annual meeting, two motions came to the floor regarding women in ministry. One was brought by Meredith Stone, executive director of Baptist Women in Ministry and member of Calvary Baptist Church. The other was brought by Ellis Orozco, messenger from First Baptist Church in Richardson.

After discussion in the second business session, messengers amended and then voted to approve an amended version of Meredith Stone’s motion:

We request that the Executive Board resources BGCT staff to continue developing more strategies, resources, and advocacy initiatives to assist churches in affirming, appointing, and employing women in ministry and leadership roles.

After learning about the actions taken at the annual meeting and reviewing subsequent news coverage, we are concerned women in pastoral leadership and their advocates were not reflected fully and fairly at the annual meeting or in subsequent news coverage.

With grace, compassion and open hearts, we are writing to offer an alternative perspective of what happened at the BGCT annual meeting and to articulate a vision of the church’s bright future shaped powerfully by women’s pastoral leadership.

A thriving future for women in ministry is free of spiritual abuse.

During the annual meeting’s Tuesday business session, one speaker equated women serving as pastors and their advocates with the serpent in Genesis 3, saying women in ministry is the clearest form of rebellion against God in the church today.

Women were told if they support loving unity in the church, they will accept their role as subordinate to men, and men may have the power to put them in positions of leadership in the church, but it will not be God’s leading.

Women were told it would be “unfriendly” for the convention to affirm women in pastoral leadership, and the Bible is very clear only men can be called to pastoral leadership in the church, though this is not the case.

It was suggested those who advocate for women’s pastoral leadership in the church are not “on mission” for Jesus and are a “distraction.”

Though these statements amount to spiritual abuse, they received more robust applause than others. As hurtful words were said, women wept. No one challenged the hurtful words, but they did challenge those advocating on behalf of women called to pastoral ministry. It is wrong to use religious beliefs and Scripture to hurt, scare and control women.

Christ-followers have the sacred opportunity to profess religious beliefs, interpret Scripture and speak in such a way as to reflect the liberating presence of God and the self-giving love of Jesus Christ for the sake of fullness of life.

Faith communities among whom God calls women to pastoral leadership have a sacred opportunity to resist spiritual abuse and respond with faithfulness to the leadership of God’s Spirit in the lives of women.

A thriving future for women in ministry embodies leadership equity.

The BGCT was founded in 1886 and is one of the oldest and largest surviving Baptist denominational bodies in the United States.

A woman has never preached at a BGCT annual meeting or served as the BGCT’s executive director. At the time of the 2023 annual meeting, women comprised 15 percent of the BGCT Executive Board.

As reported in the 2021 State of Women in Baptist Life report by Baptist Women in Ministry, 0.6 percent of BGCT churches have women serving as senior pastor or co-pastor, with negligible change since the first State of Women in Baptist Life report in 2005.

The BGCT gives 21 percent of state Cooperative Program contributions to the SBC—who firmly rejected women’s pastoral leadership this summer—unless those funds are designated “Texas only.” The BGCT does not allow passthrough financial giving to other Baptist denominational bodies affirming of women in pastoral leadership.

In 2014, the BGCT closed its women in ministry division and several years later started a new women’s ministrydivision under complementarian leadership.

During the Tuesday business session, there were no women on the platform among leaders running the meeting. Women were not invited to participate in developing the final form of Ellis Orozco’s motion or the amendment passed by the convention.

Prior to and during the annual meeting, there were efforts behind the scenes to prevent Meredith Stone from successfully bringing her proposed motion to the business session.

During the business discussion, one messenger said approving the amended version of Meredith’s motion would allow the convention to remain “neutral” on women in ministry. The convention is not neutral on women in ministry. The convention is clear that women in pastoral leadership are not welcome or supported implicitly or explicitly by the BGCT.

Christian denominational organizations truly open to diversity of theological conviction regarding women’s pastoral leadership reflect diversity of conviction in their organizational structure and influence.

This looks like female pastors carrying equal weight and taking up equal space around the tables and on the platforms where decisions are made. It looks like reshaping systems and structures with intention, repentance and perseverance until they reflect the fullness of God’s image.

A thriving future for women in ministry is a thriving future for the church.

The amended motion passed by the BGCT at the annual meeting changed three components of Meredith’s proposed motion. The changes reduce accountability for the Executive Board and BGCT staff and definitively remove the language of pastor from the motion.

The amendment suggests BGCT staff are providing resources and support for women serving in all areas of church ministry, including pastor, though this is not the case. The amended motion permits BGCT staff to continue resourcing churches for women in ministry as they do currently, which is to say, toward complementarian—not egalitarian—ends.

The BGCT did not affirm women leading in pastoral roles at their annual meeting, did not stand in solidarity with sisters ousted by the SBC this summer, and has made no commitment to substantive change in its current structure or influence.

The love of Christ compels us toward a bright future in which women’s pastoral gifts prepare the way of the Lord and invite fresh winds of the Spirit to fill us with new life. Data conveys when women thrive, everyone thrives the world over. We have faith that when women thrive in pastoral leadership, Christ’s body—the church—will thrive.

While we hope individuals and congregations will experience the blessed joy and hope of saying “yes” when God calls women to pastoral leadership in their midst, we respect diversity of conviction and do not believe unanimity of conviction is required for partnership in Christ Jesus.

We are, however, grieved and concerned when organizational decisions and structures hurt and diminish the personhood of God’s beloved children. We do not believe the personhood of our sisters in Christ must be sacrificed to maintain diversity of conviction.

To our sisters in the BGCT who were not seen, heard and valued as a result of this year’s annual meeting, we express our conviction that God can call you to serve in pastoral leadership in the church, spiritual abuse is wrong, women’s leadership can carry equal weight in a space as theologically diverse as the BGCT, and God’s bright future includes fullness of life and fullness of voice for you. We stand with you.

This is a joint statement from Rev. Hannah Coe, pastor of Calvary Baptist Church in Waco, and Calvary’s leadership. The views expressed are those of the authors.

In William Shakespeare’s Romeo and Juliet, he asks the question: “What’s in a name? / That which we call a rose / by any other name would smell as sweet.”

These lines call into question the power of names and presents the underlying question, “Does naming, or failing to name something, change the identity of the thing itself?”

While Shakespeare wrote these words in the late 16th century, the underlying question is relevant for Texas Baptists today.

During the July 18 business session of the Texas Baptists’ Family Gathering, Meredith Stone, a messenger from Calvary Baptist Church in Waco, made a motion “that the Executive Board resources BGCT staff to continue developing more strategies, resources, and advocacy initiatives to assist churches in affirming, appointing, and employing women in ministerial and pastoral roles.”

However, after much debate, Texas Baptists ultimately voted on an amendment to this motion that changed the phrase from “pastoral roles” to “leadership roles” to protect churches within Texas Baptist life that “hold a conviction that the Bible provides clear gender distinctions when it comes to church leadership.”

In other words, Texas Baptists have agreed not to unilaterally affirm naming or calling a woman “pastor.”

Titles match callings

On the one hand, the amendment seems like a small change. After all, “What’s in a name?” If some within Texas Baptists call women “pastor” while others continue calling her “minister” or “director,” her function is the same.

Women always have served the church in various roles and under various titles, so their function within churches will remain unchanged regardless of what the church chooses to call them. Additionally, those called to ministry are called to serve, to be humble and not to desire a position, title or rank.

So, a woman’s desire to be called “pastor” instead of “minister” or “director” while continuing to serve in various capacities may point either to her desire for power, title or rank, or may cause further unnecessary division within the denomination over a simple title.

However, for many women, “pastor” is more than a simple title. “Pastor” is an accurate description of the thing they have been called to do.

Like their male counterparts, many women in ministry can recall a point in their life when they experienced the clear and specific calling of God to the pastorate. And like their male counterparts, these women conclude that to pursue any other vocation in their life would be to deny the call of God and live in direct disobedience to the prompting of the Holy Spirit.

Hiding the calling

Despite this clear and specific calling, women, unlike their male counterparts, also have learned how to hide their calling or articulate it in nondivisive ways.

Instead of telling people they are called to be a pastor, women find themselves using phrases such as “I want to be in ministry,” or “I am called to work in a church,” or “I’m studying religion in school.”

This change in dialogue in no way dampens their calling or what they know to be true in their bones, but after receiving one too many questions, disapproving comments or confrontations, like a survival instinct, it simply becomes easier to give a cheaper answer for the calling God has placed on their lives.

It is difficult to live in a world where you fear being clobbered just by honestly answering the question, “What do you want to do with your life?”

Therefore, despite having the same clear calling experience as their male counterparts, women are forced to downplay the work of the Holy Spirit in their own lives for the sake of a more widely acceptable title.

Refusal to allow women the space, encouragement and affirmation to express the work and call of God confidently and excitedly in their lives not only is disheartening for women in ministry, but it also reveals a double standard not applicable to men called to the pastorate and downplays the work of the Holy Spirit.

Precise language matters

On the other hand, Texas Baptists’ denial of unilaterally affirming women as pastors reveals something deeply troubling about their lack of precise language.

Returning to Shakespeare’s analogy, calling a flower a rose does not change the thing itself. The flower’s color, smell, shape and identity will not change if we choose to call it something else.

In the same way, a woman’s calling by God will not change if we, Texas Baptists, choose to call her something else. However, our inability to call a woman what she is demonstrates our disregard for precise language.

If a botanist continued to call a rose by another name, not only would it not change the essence of the flower, but it would reveal an unacceptable level of imprecision for someone in that profession.

Likely, this botanist would not be able to continue within their field if they displayed a complete lack of understanding about how to properly name a rose. So, why is this inaccuracy allowed to continue within Texas Baptist life?

While some celebrate the decisions made at the Texas Baptists’ Family Gathering in McAllen, others look at the situation soberly.

The decision to omit the word “pastor” from the original motion reveals a harsh double standard not placed on Texas Baptist men, denies women peace of mind to freely express their calling, downplays the work of the Holy Spirit, and reveals a deep flaw in the way Texas Baptists accurately address ministers in their care.

Hannah Brown is a Master of Divinity student at Baylor University’s Truett Theological Seminary. The views expressed are those of the author.

In New Orleans at the Southern Baptist Convention annual meeting, the convention of churches represented by the messengers in the room voted to disfellowship two churches for having women either serving in the role of pastor or fulfilling functions of the office itself.

While there has been much written and said regarding that decision—such as an editorial by Eric Black in the Baptist Standard—the purpose of this article is not to address that decision per se, but rather the potential reaction to the decision made in New Orleans.

Black stated, “The actions taken to solidify the SBC’s opposition to women as pastors highlights the need for other cooperative bodies—such as the BGCT—to make clear their official position on women in ministry.”

He goes on to state, “During his address to the BGCT Executive Board in May, Craig Christina—BGCT associate executive director and acting executive director—described the BGCT’s historic stance on women in ministry.”

The purpose of this article is to clarify language like this that has been utilized in recent weeks that communicates Texas Baptists always have had a historic stance on women in ministry. History teaches us Texas Baptists have not had a “historic stance” on women in ministry. This will become evident with a brief overview.

Historical analysis

It is hard to study the history of Texas Baptists without consulting Leon McBeth. In “The Changing Role of Women in Baptist History” in the Fall 1979 issue of Southwestern Journal of Theology, McBeth observes the record shows Baptists have been debating the place of women in church since the 17th century (p. 84).

Notice, the question never has been whether women have a place in the church. The question always has been fixed on what that place is.

The fact the Woman’s Missionary Union was founded in 1880 was a realization of the value and contribution of the work of women in ministry and missions, which J.M. Carroll makes clear in his 1923 History of Texas Baptists: Comprising a Detailed Account of Their Activities, Their Progress, and Their Achievements, a Baptist Standard publication (pgs. 855-56).

Former president of Howard Payne University, Carroll notes in his historiography: “After reporting the work of the WMU in Texas from 1898-1921, these cold figures show very inadequately the real work of our Texas Baptist women.

“Their achievements cannot possibly be recorded on paper. The intangible results are far greater than the tangible,” he continues. “The stimulus given by their work to all our other interests and to the work of our women is really beyond computation. Their wonderful achievements in the last four decades are worthy to be recorded in a great book. Who will write the book?” (p. 865)

Texas Baptists still are awaiting that book.

The Texas WMU paved the way in numerous ways in Texas Baptist life. They were the first to adopt a district model to divide up the state.

“This was neither the first nor the last time Baptist women pioneered plans which were later adopted by the entire denomination with little acknowledgement of their origins,” McBeth wrote in Texas Baptists: A Sesquicentennial History (p. 197).

Yet at the same time, some would interpret that the fact there was a designated place for women in ministry speaks to a more complementarian position on the part of Texas Baptists.

This ambiguity of a stance on women in ministry has been accepted historically, which implies today’s call, by means of theological triage to make women in ministry a second-order issue, is in fact a recent phenomenon.

This includes both those who have decided to disfellowship churches based on their conviction on the issue as well as those calling for clarification from other organizations on the topic.

This topic really did not begin to get attention until the latter half of the 20th century. E. Eugene Greer notes this in Baptists: History, Distinctives, Relationships, a BGCT publication.

“Almost unnoticed during the ’60s was an event which presaged a major source of conflict for Southern Baptists in years ahead,” Greer wrote. “A young Virginia woman Addie Davis was ordained by the Watts Street Baptist Church of Durham, North Carolina, in August of 1964.”

“Ordinations of women to deacon bodies and for various forms of ministry would grow slowly from that point on matching a national tendency toward expanded roles for women and leveling barriers perceived to have prevented their progress over the years,” he continued (p. 30).

The stance of Texas Baptists always has been uncertain because of heterogeneity of the convention of churches. It only has been in the past few decades that lines have begun to be drawn on the subject.

Texas Baptists’ true historic stance

Recently there also has been “centrist” language being used in the call for a response on the part of Texas Baptists. I would prefer Texas Baptists double down on our historic consensus rather than today’s centrism.

The BGCT has not had a historic stance on women in ministry. If anything, it has been obscure. Yet, Texas Baptists have had a historic consensus on local church autonomy.

My hope is that as Texas Baptists gather for the Family Gathering in McAllen, if anything is reaffirmed it would be our historic stance on the autonomy of the local church.

Greer says it best when he states: “Baptist structure has two levels—the church and denominational life. It is inappropriate to speak of the associational level, the state convention level and the Southern Baptist Convention level. All three denominational structures—the association, the state convention and the national convention—are on the same level. The local church is the highest authority in Baptist ecclesiology and the denominational entities are next” (Baptists, p. 95).

A reaffirmation of our historic consensus on local church autonomy would be an appropriate response to the decisions made in New Orleans.

Unfortunately, I am afraid not much could be done or communicated at the business portion of the gathering to address this issue, since there will not be resolutions at this year’s annual meeting due to time constraints.

Whatever is decided and done in McAllen, I pray it would be based on who Texas Baptists have been historically.

Jordan Villanueva is instructor of Christian studies and assistant to the president for Hispanic relations at Howard Payne University. This article is adapted from where it first appeared on The Pastors Common blog and is republished by permission. The views expressed are those of the author

I delivered a longer version of what follows to my congregation—Southside Community Church in Fort Worth—on July 9. It is an urgent call to prayer on behalf of our city, which I extend to all who read this.

A prayer revival brought me to the beautiful city of Fort Worth to bring comfort to those who need comfort, to bring inspiration to those who need inspiration, to bring hope to those who are hopeless, to bring healing to those who need healing and recovery to those who need recovery.

I have grown to love Fort Worth, and because I care deeply for Fort Worth, I cannot ignore the mass shooting July 3 in the Como community. Eight people were shot; three people were killed.

It’s hard to ignore that gun violence has frequented the east side of Fort Worth lately. It’s hard to ignore the 76104 ZIP code on the south side of Fort Worth has the lowest life expectancy in the State of Texas.

There’s a great need in this city all of us can meet. We have a responsibility as citizens of God’s kingdom to make this world a better place. We have a responsibility as kingdom citizens to be the change we want to see in our land. If we see a need, it’s on us to answer that need.

You can’t call yourself a Christian if you see your fellow brothers and sisters hurting and don’t respond. One response all of us can give is to pray.

God has given us a weapon in prayer, a supernatural weapon that can change systems, laws and jurisdictions, hearts and minds. There’s nothing prayer can’t change. There’s nothing prayer can’t fix or penetrate and mend.

Second Chronicles 7:14 says: “If my people, which are called by my name shall humble themselves, and pray and seek my face, and turn from their wicked ways, then will I hear from heaven, and forgive their sin, and heal their land.”

As children of God and kingdom citizens, our civic duty is to humble ourselves, seek God’s face and turn from our wicked ways, so God can hear our voice, our cry, our petitions, and heal our land.

It is our responsibility to pray for Como, to pray for the east side of Fort Worth, the north side and the south side.

Speaking prophetically about Fort Worth

I have learned the quest for power and control is strong in Fort Worth—including in its politics and its religion.

Christian Nationalism—people making faith about a political party—is strong here. Many pastors here seem so divided, building their own kingdoms instead of God’s kingdom, building their own platforms instead of building the community, mixing their kingdoms with politics, and stamping the name of God on them.

God is not pleased. God is not for one flag or one country. God is not for one race or ethnic group. Jesus died for us all—all nations, all creeds, people from all walks of life.

God’s kingdom is not about Democrat or Republican. It’s about saving souls, helping those in need and not forgetting the voiceless and those considered less than.

We wonder why the church doesn’t have any true power. We wonder why God is not moving like he promised. We wonder why we are not having revival. It’s because churches and denominations have made the gospel of Jesus Christ about themselves, about politics, about man-made agendas God doesn’t have anything to do with.

It bothers me down to my soul to hear people say: “What is the police chief going to do? What is the city council going to do? Why ain’t the mayor doing anything or saying anything?”

We have put our trust in politicians, not in God. We have put our trust in man-made systems, not in God. We have let society dictate what we can and can’t do.

The question to ask is: “What are Christians going to do? What is the church going to do to make its community better?”

We as Christians are not of this world, but we are in this world, and it’s our responsibility to bring heaven’s agenda to Earth. We bring heaven’s agenda to Earth when we work together with our brothers and sisters to make our city better.

Pray for the city

Jeremiah told the people of God in their Babylonian exile that even though they weren’t where they wanted or expected to be, God sent them there (Jeremiah 29:7-11). Furthermore, they would be there a while, and God expected them to settle in.

God said through Jeremiah: “Seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf; for in its welfare you will have welfare” (Jeremiah 29:7).

This is an instruction, a mandate from God to pray for the city.

I am issuing an urgent call to pray for the city—our city, Fort Worth. It is our responsibility to pray for our government, the fire chief, the police chief, the city council, the mayor and all governmental officials. We are to pray for the business owners, workers, teachers and others.

Before you criticize or speak negatively of any of these people, pray for them. You can’t criticize who you aren’t praying for. You can’t say anything negative when you aren’t playing your part. What are you contributing to the very thing you criticize?

God said pray for the peace of the city. But don’t pray for peace if you are not a peacemaker. As you pray for peace and the city begins to have peace, you will have peace. As the city begins to gain strength, you will gain strength. As the city begins to prosper, you will begin to prosper.

It’s time for the watchmen to get back on the wall. It’s time for the prayer warriors to pray like never before, because you are going to be here for a while. God is going to establish and build you up here.

Erik Vance is the pastor of Southside Community Church in Fort Worth. The views expressed are those of the author. “Pray for Ft. Worth” laptop and bumper stickers are free. To receive one, visit SouthsideCCFortWorth.org and join their mailing list by leaving a message in the “Contact” box.

There is a great deal of concern regarding the dangers of artificial intelligence. Many of these concerns are well-founded.

Those discussing the dangers of deep fakes—AI-generated false representations in video or audio form—have valid concerns. The use of AI to control drones in warfare may be one of the most serious threats. And yes, concerns over the use of AI in sermon preparation are warranted.

However, the rejection of AI as a serious tool for research and study, based on the assertion using AI to write sermons is lazy, is a misuse of a powerful tool. As a tool, AI is best suited for research and analysis of large bodies of text. Artificial intelligence could make a pastor or Bible teacher lazy, but it doesn’t have to.

Current language model AI—such as ChatGPT, Google Bard or LaMDA—are complex tools that handle large amounts of data in ways that mimic human interactions. They are highly developed tools that can be used well or poorly, just like any other tool.

I have used various AI platforms in research for a few months now and have found them to be highly effective if used properly. The key in using these tools is controlling and monitoring the data they are accessing.

ChatGPT no longer allows me to define data sets, nor will it cite its sources. So, I no longer use ChatGPT.

Google Bard allows me to define specific data sets, restrict it from using certain data, and require it to cite the data it has used. It allows me to get answers to complex questions that would have taken me much longer to work through.

An example using Google Bard

Consider the following question entered into and the response received from Google Bard.

I asked: “Analyze the writings of the Apostle Paul in the original koine Greek for repeated patterns in the syntax. Create a list of verses with similar syntactical patterns, provide insight into Paul’s use of repeated patterns. Cite your sources.”

Google Bard responded: “Sure, here is an analysis of the repeated patterns in the syntax of the Apostle Paul’s writings in the original Koine Greek:

• “The use of participles is one of the most common syntactical patterns in Paul’s writings. Participles are verbs that are used as adjectives or adverbs, and they can be used to add information or description to a sentence. For example, in Romans 8:28, Paul writes, ‘And we know that for those who love God all things work together for good, for those who are called according to his purpose.’ In this verse, the participle ‘loving’ modifies the noun ‘those’ and tells us something about the people who are being referred to. [Source: The New International Version (NIV)]

• “The use of rhetorical questions is another common syntactical pattern in Paul’s writings. Rhetorical questions are questions that are not meant to be answered, but rather to make a point or to emphasize an idea. For example, in 1 Corinthians 15:12, Paul writes, ‘But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead?’ In this verse, Paul is not asking for an answer to his question, but rather he is using it to make the point that the resurrection of Christ is a central tenet of Christianity. [Source: The NIV]

• “The use of chiasmus is a literary device that involves the repetition of words or phrases in reverse order. Chiasmus is often used in Paul’s writings to emphasize important points or to create a sense of balance or symmetry. For example, in Galatians 2:20, Paul writes, ‘I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.’ In this verse, the chiasmus ‘I have been crucified with Christ … Christ lives in me’ emphasizes the idea that Paul’s life is now lived in union with Christ. [Source: The NIV]”

“These are just a few examples of the repeated patterns in the syntax of the Apostle Paul’s writings. These patterns can be used to help us understand Paul’s arguments, to identify the key points of his message, and to appreciate his literary style.

“In addition to the sources I have already cited, I also consulted the following resources:

• • • The Syntax of the Pauline Epistles by Stanley E. Porter
    • The Rhetorical Structure of Paul’s Letters by James D. Hester
    • Chiasmus in the Pauline Letters by David A. Black”

Now, it is true, I could have done the work myself, and someone might call it lazy to use AI, but it would have taken me weeks if not months to accomplish what Google Bard did in a few minutes. Did it do the best job possible? I doubt it. Did it find some very interesting insight into Paul’s use of repeated syntactical patterns? I think it did.

AI is a tool

Yes, it would be very lazy to allow an AI to write your sermons for you. But it is not lazy to use the right tool for the task. If I want to do an in-depth analysis of a large body of text, look for patterns, find quotes, examine historical comments in obscure texts, then AI is a powerful tool.

Tools don’t make people lazy. They offer the possibility for a craftsman to do far more than he could without them. This never has stopped people from using tools poorly, but that is not the fault or failure of the tool. It is the fault of the craftsman.

Knowing what tools to use for a given task is vital. I could use a hammer to open a jar, but that is likely to make a mess of things. Current language model AI can write a sermon for you, but that is far from the best use of this tool.

One of the most powerful uses of this tool is the analysis of large-scale text, the works of a given theologian, the sermons of a specific preacher, the writings of the Church Fathers, and the text of the Bible itself.

AI’s ability to interact with the text in complex ways, find patterns, summarize, categorize and do so quickly and efficiently is a great asset for anyone digging deeply into the historical, literary, grammatical and cultural questions encountered in biblical exegesis.

*******

Some further examples of questions and responses from Google Bard follow.

Me: “Using the data set ‘literal commentaries’ provide a summary of comments on Genesis chapter 34 with regard to the ‘Problem of Evil.’ Cite your sources.”

Google Bard: “Sure, here is a summary of comments on Genesis chapter 34 with regard to the ‘Problem of Evil’ from literal commentaries:

• “Augustine: In his Literal Commentary on Genesis, Augustine argues that the rape of Dinah was a punishment from God for Jacob’s sins. He writes, ‘The rape of Dinah was a just punishment for Jacob’s sins, because he had not circumcised his children, as God had commanded him.’ (Book 5, Chapter 20) [Source: Literal Commentary on Genesis by Augustine]

• “Calvin: In his Commentary on Genesis, John Calvin argues that the rape of Dinah was a result of human sinfulness. He writes, ‘The rape of Dinah was a tragic event, but it was also a reminder of the sinfulness of human nature. Even though Jacob and his family were God’s chosen people, they were still capable of evil.’ (Chapter 34) [Source: Commentary on Genesis by John Calvin]

• “Matthew Henry: In his Commentary on the Bible, Matthew Henry argues that the rape of Dinah was a test of Jacob’s faith. He writes, ‘The rape of Dinah was a difficult test for Jacob, but it also [was] an opportunity for him to grow in his faith. By trusting in God, Jacob was able to overcome this trial and emerge stronger.’ (Genesis 34:1-31) [Source: Commentary on the Bible by Matthew Henry]

“These are just a few examples of the comments on Genesis chapter 34 with regard to the ‘Problem of Evil’ from literal commentaries. These commentaries offer different perspectives on the event, but they all agree that it was a tragedy that was ultimately caused by human sinfulness.

“In addition to the sources I have already cited, I also consulted the following resources:

• • • The Problem of Evil in Genesis 34 by Mark Smith
    • The Rape of Dinah: A Theological Interpretation by Ellen Davis
    • The Story of Dinah: A Feminist Perspective by Phyllis Trible”

Me: “Using the data set ‘my theologians’ provide an argument and counter response for freewill vs. election, include citation of Bible verses. Cite your sources.”

Google Bard: “Sure, here is an argument and counter response for freewill vs. election, including citation of Bible verses and sources:

“Argument for freewill:

• “Humans have freewill because we can make choices that are not predetermined. This is evident in our everyday lives, as we often have to make difficult decisions that could go either way. For example, we can choose whether or not to believe in God, whether or not to follow his commandments, and whether or not to do good or evil. [Source: The Problem of Evil by Alvin Plantinga]

• “If we did not have freewill, then our choices would be predetermined by God, and we would not be truly responsible for our actions. This would also mean that God is responsible for all the evil in the world, since he would have predetermined it. [Source: Theodicy by William Rowe]

“Counter response:

• “God does not have to control our choices in order to be sovereign. He can still be sovereign even if we have freewill, as long as he knows what we are going to choose and allows us to make those choices anyway. This is called ‘foreknowledge’ and it is a key aspect of God’s sovereignty. [Source: God’s Foreknowledge and Human Freedom by John Calvin]

• “If God has foreknowledge of our choices, then he can still work all things together for good, even if we make bad choices. This is because God can use our bad choices to bring about his ultimate plan for the world. [Source: ‘Romans 8:28’ (New International Version)]

“Argument for election:

• “God has elected some people to be saved, and others to be damned. This is not based on our own merits, but on God’s sovereign will. This is evident in passages like Romans 8:29, which says, ‘For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.’ [Source: ‘Romans 8:29’ (New International Version)]

• “If God has elected some people to be saved, then it means that our salvation is not ultimately up to us. It is up to God to decide who will be saved.

“Counter response:

• “The idea of election can seem unfair, as it means that some people are born with a greater chance of being saved than others. However, it is important to remember that God is not unjust. He knows what is best for us and he only elects those who he knows will be saved. [Source: ‘Romans 9:15-16’ (New International Version)]

• “In addition, election does not mean that we have no role to play in our salvation. We still have to choose to follow God and to accept his grace. However, our choices are not ultimately what determines our salvation. It is God’s grace that saves us, regardless of our choices. [Source: ‘Ephesians 2:8-9’ (New International Version)]

“Ultimately, the question of freewill vs. election is a complex one that has been debated by theologians for centuries. There is no easy answer, and each individual must decide for themselves what they believe.”

Randy Bradley is the pastor of First Baptist Church in Mullin. The views expressed are those of the author.

I wish I could write “How to Make Failure Go Away” or “How to Make Everything Fair In Your Life.” But I am a mortal like you, and I have struggled for years with my disappointments and failures—even some in the church.

How do we understand heartbreak that feels so unjustified, rude and wrong—especially when it’s associated with our church?

Christians have a lot of “feel better” slogans for situations like this:

• “God’s still working on me. Let him slap me on the potter’s wheel and try again.”
• “Let go, and give it to God.”
• “God has something better for me than what I lost.”
• “The best is yet to come.”
• “We won’t understand this until we get to heaven.”
• “God will take care of this.”

These slogans contain truth. Often, God wants to teach us through our plight, and learning from God is valuable. What does God want us to learn from our disappointments and failures—even when they involve our church?

Church hurt can be the worst type of hurt. It may take the form of undue criticism of oneself or a family member. Some ministry leaders are told outright or by suggestion they are not enough, too young, too old, too different, too female.

Whatever the reasons for this kind of hurt, ministry leaders need more than slogans for dealing with it.

Positive steps forward

I think the best way to overcome this kind of hurt and to use it positively in one’s life is first to cast off all the anger, rage and pain that feels strapped to one’s chest. It takes courage to do this, because anger can become part of us. We forget who we were before we were “hurt.” Doing this helps us see our lives more clearly.

If we evaluate our life carefully, we may realize we have been treated unfairly several times, in more than one place, and by several people. Baggage from these situations piles up, and we need to work through it, looking at each situation for what we should learn.

We also need to examine our part in what happened. We may not be a totally innocent party. Though possibly hard to accept, it is freeing to face this truth.

Confessing and seeking forgiveness where necessary are to accept and to tell the truth. They also lighten the load of our sin burden. We should seek forgiveness to the extent possible and clean up whatever mess we created and can rectify.

We also should work to renew whatever relationships are appropriate, even if the relationships involved no longer are close friendships.

Then, we should go further by building something godly on top of our disappointment or failure. We should do this for God’s glory and to advance his kingdom through what he taught us. We should do this humbly, including—when appropriate—anyone who helped us grow.

My experience

I did this, listing the disappointments and failures of my life one by one. I assessed what I learned and what I was able to build on each situation. In each case, I saw God was faithful to give skill, opportunity and another chance. No one else might notice, but I know what God did and that it came when I could not fix life on my own.

If only we could go back and understand—intellectually and spiritually—all that has happened in life, and why and how. But God’s way is forward. Our citizenship, our future is heaven. I want to get there free of grudges, blame and feeling sorry for myself. For that, the hard work of healing seems more than fair.

Ruth Cook is an educator assistant for an English-as-a-Second-Language class and is a longtime Texas Baptist. The views expressed are those of the author.

“Church leaders must be careful to ensure that the use of ChatGPT complies with legal and regulatory requirements, is transparent, and considers privacy concerns,” wrote Duke Taber—a pastor in Mesquite, Nev.

Actually, Taber didn’t write that. At the end of the article, Taber includes the following disclosure: “This paper was written by ChatGPT with editorial oversight and guidance by Duke Taber.”

A recent Associated Press article reports that among clergy, the consensus is AI “can’t replicate the passion of actual preaching.”

Hershael York, a pastor in Kentucky and professor of Christian preaching and dean of Southern Baptist Theological Seminary’s School of Theology, told David Crary of Associated Press he believes “lazy pastors might be tempted to use AI” to write sermons, “but not the great shepherds, the ones who love preaching, who love their people.”

Responding to challenges of AI

While many see benefits to using ChatGPT in ministry, I see some challenges.

Busyness is part of our lives, and pastors could become more likely to depend on this time-reducing application than searching out the word of God through prayer and dependence upon the Holy Spirit. Pastors could rely more on artificial intelligence than the Bible or other credible biblical materials.

For the congregants, why bother to listen to a sermon that might have been written by AI? If I don’t sense the Holy Spirit’s part in my pastor’s preparation, I would be tempted to avoid listening, and rightly so. I want to hear from God through my pastor. Many congregants might decide not to attend church at all.

Using AI for any form of teaching—such as blogs, devotionals and Bible studies—could create a distrust of church literature. People could become distrustful of reading Christian books, magazines and articles, and listening to Christian podcasts, not knowing if the source is human.

In response, new policies and rules need to be written regarding using artificial intelligence of any sort in a sermon, for Bible study preparation or for Christian teaching. Also, training is needed on the acceptability—or the lack thereof—of pastoral staff and volunteers using AI.

Teaching biblical integrity

AI creates a challenge to integrity. Many believers do not have a solid handle on biblical integrity. This must be taught. Churches and Christian schools should provide ways to instill integrity in their members and students.

For example, just as first-semester college students are required to attend a seminar by the library staff on how to use the library and its features, what would happen if Christian institutions required students to participate in a workshop on Christian integrity?

Churches and Christian schools should begin with the question, “What is God’s will?” Specifically, what is God’s will regarding honesty, working hard, character, discerning godly behavior, yielding oneself to Christ, being honorable, having peace, being controlled by the Holy Spirit, renewing our minds daily and living victoriously in Christ?

Maybe the solution to all this is to stop relying so much on technology and depend more on God’s word to guide our writings and sermons.

While we may reminisce about the good old days—sitting on the front porch of our homes, playing kickball outside and listening to our 45 RPM records—AI technology is here to stay. We must adjust and adapt to it.

The University of Texas offers a certificate in industry-valued AI and machine-learning skills. Certification programs at some point may become degree plans, if they haven’t already.

As we respond to AI, we must slow down, intentionally process our life, spend time in prayer, study God’s word and seek guidance from him.

Maybe—even possibly—artificial intelligence is an opportunity for believers to build new character traits and become more Christlike in their behavior and thoughts. That’s something to think about.

Patti Greene is a graduate of Baylor University and Dallas Baptist University, a member of Second Baptist Church in Houston, and the author of seven books. This article is adapted from her March 17, 2023, blog post. The views expressed are those of the author.