Evangelicalism has failed to detect and reject the biblically inconsistent starting points of an unholy trinity of cultural ideologies: Marxism, multiculturalism, and genderism.[1] Genderism, the third member of the unholy trinity, is a term borrowed from contemporary secular gender studies which is redefined as referring to the false and anti-Christian family of ideologies consisting of feminism, homosexuality, transgenderism, transsexuality, and other gender related ideologies relating the LGBTQA++ positions that deny the creation order binary definition of male and female according to physical sex (Gen 1:27).[2] Genderism is currently undermining the foundation of the church by destroying the Evangelical Theological Society (ETS). Evangelical academicians, pastors, and laypeople must take action against events taking place in the ivory towers of academia that have been and are continuing to shipwreck the local church (1 Tim 1:19). This thesis will be argued in four parts over four postings: (1) Definitions and History, (2) Opposition Actions, (3) The Stakes, and (4) Recommended Actions. The last post explained the history behind genderism’s destruction of ETS, this post continues with the opposition’s actions in the devastation.[3]

As an organization and for at least the last two decades, Christians for Biblical Equality (CBE) has taken a number of steps that are intentionally aimed at a Marxist style transformation of ETS into a genderist association: (1) created the “Other Voices in Biblical Interpretation” ETS study group (1998); (2) established the “Gender and Evangelicals” ETS study group (2004); (3) had a book table at ETS (2005); (4) held a community dinner at ETS (2006), (5) sent an annual special edition CBE journal to all ETS members (2010); and (6) encouraged female full members to sponsor more women to stack the ETS membership (2014).[4] Further and in 2014, CBE conducted a study of ETS, “Women at ETS,” which according to the author “did not have any overt policy goals at the beginning of the project.”[5] Despite the author’s stated intention, the obvious purpose of the study and the one for which it has actually been used is that of advancing the feminist agenda at ETS. The study has been used to call “on men to act on behalf of and in partnership with women at ETS” by “abdicating power” and to allege that the society is oppressing women through “an atmosphere of hostility, marginalization, and exclusion.”[6] Consequently, the study’s true purpose has aimed at transforming ETS into a genderist organization by pressuring the ETS leadership and membership to include women and inciting grass roots action for such a revolution by raising discontent. If readers have any doubts that CBE is using these actions intentionally to transform ETS into a genderist organization, then this unbelief is dispelled by CBE president Mimi Haddad’s explicit claims to that effect in an email to the CBE constituency:

It’s time for a seismic shift in how the evangelical church, and especially the Evangelical Theological Society (ETS), engages women leaders…CBE will champion change at this November’s ETS annual meeting with these strategies: The Evangelicals and Gender session…A CBE special-edition ETS journal will be distributed electronically to ETS members and printed copies will be available at CBE’s booth, relevant lectures, and the egalitarian community dinner.[7]

CBE claims to spend between $11,000–$15,000 annually on its “advocacy for women’s leadership at the ETS.”[8]

Additionally, through their efforts at advancing their genderist agenda at ETS, feminists have contributed to the deterioration of the society’s orthodox stance on sexual ethics by opposing the resolutions affirming traditional marriage (2015), a session on homosexuality (2016), and presentations on transgenderism (2018).

At the second business meeting of the 2015 ETS annual meeting, four resolutions were passed,[9] which according to the Christian Post’s[10] citations of Daniel Wallace (ETS president, 2016) and resolution co-author Rob Schwarzwalder (senior vice president of the Family Research Council)[11] were aimed at responding to two situations: (1) the supreme court decision in Obergefell v. Hodges, 576 U.S. ___ (2015) to redefine marriage from “a union between one man and one woman” to include “two people of the same sex”[12] and (2) defections of high profile evangelicals Tony Campolo (noted pastor) and David Gushee (former editor of Christianity Today) to a “pro-LGBT” position.[13] However, feminists such as Scot McKnight (NT Prof., Northern Baptist Theological Seminary in Lombard, IL) and Stanley Gundry (ETS president, 1978) opposed the resolutions, publicly charging that they represented “a complementarian conspiracy” to “ease out biblical egalitarians” and “exclude women from the leadership” due in part to the use of the complementarian “terms ‘manhood’ and ‘womanhood.’”[14] Consequently, the feminists subordinated affirmation of traditional marriage to their genderist agenda.[15]

In 2016, Preston Sprinkle (President, The Center for Faith, Sexuality & Gender) moderated an ETS session on homosexuality which was explicitly a summary and discussion by the four authors of the volume in the Zondervan Counterpoints Series of the same name which he edited, Two Views on Homosexuality, the Bible, and the Church (2016).[16] The general tenor of the session followed Sprinkle’s introduction in which he claimed that Matthew Vines (LGBT activist and author of God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships [2014]) characterized Sprinkle “as a more liberal theologian than he.”[17] In keeping with his introduction in Counterpoints, the session generally followed Sprinkle’s assertion that a fundamental shift has taken place in evangelicalism regarding homosexuality: “Conservatives may protest or simply disagree, but the fact is that there are a growing number of…evangelicals who are either exploring the affirming view or who have embraced it [a pro-LGBTQ view of Scripture] and aren’t looking back.”[18]

In 2018, the steering committee (See Table A1), dominated by CBE members, for the ETS Evangelicals and Gender study group approved a pro-transgender presentation delivered at the 70thannual meeting by Andrew Draycott (Associate Professor of Theology, Talbot School of Theology, La Mirada, CA) with the thesis that, “the transgendered Christian, the Christian who understands themselves to be gendered in opposition to their physiological, biological sex, be understood…to have a good understanding of themselves or is that necessarily ruled out. I want to explore the possibility that it is a…valid self-understanding.”[19] In the question and answer time near the end of the recording, rather than expressing disapproval of Draycott’s views, the ETS audience seems to have a positive response to his presentation.[20]

While feminists are not solely responsible for the erosion of sexual ethics at ETS, their and particularly CBE’s commitment to the ideological agenda of the unholy trinity has contributed to the deterioration of orthodoxy in the society (See Table A2).[21]

While justification and inerrancy are essential and foundational doctrines, the most important issue of our time is the unholy trinity of Marxism, multiculturalism, and genderism. Genderism is currently undermining the foundation of the church by destroying the Evangelical Theological Society (ETS). Evangelical academicians, pastors, and laypeople must take action against events taking place in the ivory towers of academia that have been and are continuing to shipwreck the local church (1 Tim 1:19). The next two posts will explain the stakes in this takeover and suggest actions for concerned orthodox believers to take in response.

Table A1: Evangelicals and Gender Steering Committee[22]

Scholar ETS Position Theological Position Source
John DelHousaye Co-Chair “Alleged” Complementarian Mutuality (2006)

Priscilla Papers(2012)

Mimi Haddad Co-Chair Feminist

President of CBE

CBE Website
Cynthia Long Westfall Committee Member Feminist

CBE Lifetime

Achievement Award 2017

CBE Board

CBE Website
Gerry Breshears Committee Member Mediating View

ETS President 1993

Plain Truth Magazine (2007)
Alan Myatt Committee Member Feminist CBE Website
Ronald W. Pierce Committee Member Feminist Discovering Biblical Equality (2005)

CBE Website

Jeffrey D. Miller Committee Member Feminist

Editor Priscilla Papers (CBE’s Journal)

CBE Website

 

Table A2: Select History of ETS Homosexual & Transgender Discussion[23]

ETS Annual Meeting Session/Group Select Scholar(s)/Presentation(s)

(Page numbers are to the
Annual Meeting Programs)

2007 Hermeneutics Kenneth G. Radant (Canadian Theological Seminary)

“Headcovering, Holy Kisses, Hierarchy, and Homosexuality: How Do We Discern What It Means to Obey Biblical Directives? A Truth-in-Context Model”

(ETS 2007 Annual Program, p. 26)

2009 Pauline Studies Linda Belleville (Bethel College, IN)

“Is the TNIV Soft on Sin? A Linguistic and Moralistic Analysis of ‘Male Prostitutes’ and ‘Practicing Homosexuals’ in 1 Corinthians 6:9” (ETS 2009 Annual Program, p. 18)

2009 Personal and Social Ethics Denny Burk (The Southern Baptist Theological Seminary)

“Why Evangelicals Should Ignore Brian McLaren: How the New Testament Requires Evangelicals to Render Judgment on the Moral Status of Homosexuality” (ETS 2009, p. 28)

2009 Evangelical Philosophical Society (EPS) Jim Spiegel (Taylor University)

“Why Gay Marriage Is Unjust”

(ETS 2009 Annual Program, p. 37)

2011 Parallel Session Francis J. Beckwith (Baylor University)

“Justificatory Liberalism and Same-Sex Marriage”

(ETS 2011 Annual Program, p. 28)

2011 Parallel Session Daniel R. Heimbach (Southeastern Baptist Theological Seminary)

“Refuting Arguments for Same-Sex Marriage”

(ETS 2011 Annual Program, p. 31)

2013 Systematic Theology J. Alan Branch (Midwestern Baptist Theological Seminary)

“Scientific Research and Moral Argumentation Regarding Homosexuality” (ETS 2013 Annual Program, p. 52)

2014 Christian Ethics J. Alan Branch (Midwestern Baptist Theological Seminary)

“Pro-Homosexual Arguments Regarding Congenital Adrenal Hyperplasia, Androgen Insensitivity Syndrome and Homosexuality as an Immutable Trait: A Brief Christian Ethical Analysis” (ETS 2014 Annual Program, p. 18)

2014 Evangelicals and Gender: Gender, Identity, and Sexuality:

A Conversation for the Church

Ronald W. Pierce, Christa L. McKirkland, Amy Schifrin, and Darrell Bock

(ETS 2014 Annual Program, p. 19)

 

2014 Issues in Sexuality & Gender Denny Burk, Preston Sprinkle, Wesley Hill

(ETS 2014 Annual Program, p. 33)

2014 Evangelicals and Gender Kirsten Laurel Guidero, Sandra Glahn, Michael E. Erickson, Nate Collins (ETS 2014, p. 38)
2014 Ecclesiology: Gender Issues Scott R. Jackson (Ouachita Baptist University)

“The Church and Homosexuality: A Theological and Pastoral Response to Growing Challenges”

(ETS 2014 Annual Program, p. 61)

2015 Marriage and the Family Nate Collins (Southern Seminary)

“Theological Perspectives on Non-Straight Sexuality, Gender Identity, and Sanctification” (ETS 2015 Annual Program, p. 16)

2015 Evangelical Philosophical Society (EPS) Douglas M. Beaumont (North-West University)

“Christian Businesspeople, Gay Weddings, and the Ethics of Cooperation in Wrongdoing”

John R. Gilhooly (Cedarville University)

“Gender, Sexuality, and Self-Identification”

(ETS 2015 Annual Program, p. 25)

2015 EPS: Marriage and Gender Issues Tapio Puolimitka, David Baggett, David A. Talcott, Kristen Davis

(ETS 2015 Annual Program, p. 46–47)

2015 Methodological Approaches to a Theology of Marriage Preston Sprinkle, Megan DeFranza, Stephen R. Holmes, David Gushee

(ETS 2015 Annual Program, p. 49)

2016 An Evangelical Appraisal of Transgenderism and

Gender Dysphoria

Moderator: Denny Burk

Owen Strachan (Midwestern Baptist Theological

Seminary), “The Clarity of Complementarity:

Transgender in Moral & Theological Perspective”

Preston Sprinkle (Eternity Bible College), “A Biblically Compassionate Response to Transgender Persons

R. Albert Mohler (The Southern Baptist Theological Seminary), “Understanding the Transgender Revolution in the West”

(ETS 2016 Annual Program, p. 16)

2016 Christian Ethics J. Alan Branch (Midwestern Baptist Theological Seminary)

“Epigenetics and Homosexuality: A Brief Survey and Analysis”

(ETS 2016 Annual Program, p. 21)

2016 Two Views on Homosexuality, the Bible, and the Church Moderator: Preston Sprinkle

Presenters: Wesley Hill, Bill Loader, Stephen R. Holmes, Megan DeFranza

(ETS 2016 Annual Program, p. 27)

2017 Christian Ethics Andy Draycott (Talbot School of Theology/Biola University)

“Evangelical Ethics and Transgender: A Critical Exploration”

(ETS 2017 Annual Program, p. 13)

2017 Evangelicals and Gender J. Alan Branch (Midwestern Baptist Theological Seminary)

“Gender Reassignment Surgery and Christian Ethics: A Brief Summary and Critique”

June Yang (Southwestern Baptist Theological Seminary)

“Revisiting ‘The Image of God’: Genesis 1:26-27 and Its Implications for the Concept of Gender”

(ETS 2017 Annual Program, p. 30)

2017 Patristic and Medieval History Jack Bates (Wheaton College)

“The Eschatological Elimination of Gender in Gregory of Nyssa and Maximus the Confessor”

(ETS 2017 Annual Program, p. 33)

2018 Evangelicals and Gender: Gender in Biblical Perspective Andy Draycott (Talbot School of Theology/Biola University)

“Walking across Gender in the Spirit? The Vocation of the Church and the Transgender Christian.”

(ETS 2018 Annual Program, p. 13)

2018 The Nashville Statement:

Promise or Problem for

Evangelical Sexual Ethics?

Denny Burk (Southern Baptist Theological Seminary) Why Evangelicalism Needs the Nashville Statement

Preston Sprinkle (The Center for Faith, Sexuality &

Gender) An Appreciative Disagreement with the Nashville Statement

Andrew Walker (The Ethics and Religious Liberty Commission)

The Nashville Statement’s Faithful Witness and Transgender Identity

Joel Willitts (Northpark University) Why the Nashville Statement Does More Harm Than Good

(ETS 2018 Annual Program, p. 32)

2018 Paul’s Letter to the Romans

The Gospel, Sin, and Salvation

Robert Gagnon* (Pittsburgh Theological Seminary) Paul’s Understanding of Same Sex Relations in Romans 1

(ETS 2018 Annual Program, p. 37)

2018 Systematic Theology

Anthropology

Robert S. Smith (Sydney Missionary & Bible College)

Sex and (Trans)Gender in Biblical Perspective

(ETS 2018, p. 41)

2019 Evangelicals and Gender: Gender and Race Moderators: John DelHousaye (Phoenix Seminary) Mimi Haddad (CBE/Fuller)

Andrea Smith* (UC Riverside) Race, Gender and Born Again Theologies of Liberation

Amos Yong* (Fuller University) Yin-Yang and the Spirit Poured Out on All Flesh: An East-West (Evangelical) Dialogue on Gender and Race

Mimi Haddad (CBE/Fuller) Arab Women Leaders in

Peacemaking: The Tail wagging the Dog

Valerie Landfair* (Firstfruit Ministries) Pentecostal

Womanist Expressions of Lament: Languages of Suffering a Brief Survey

Alexia Salvaterria* (Faith-Rooted Organizing UnNetwork)

The Calling of the Marginalized: Esther and Delores Huerta

(ETS 2019 Annual Program, p. 40)

2019 Method in Systematic

Theology

Current Issues in Systematic

Theological Method

Fellipe do Vale (Southern Methodist University) What is it to Give a Theological Account of Gender?

(ETS 2019 Annual Program, p. 42)

2019 Evangelicals and Gender (ETS 2019 Annual Program, p. 50)

[1]https://epecarticles.com/2018/08/18/a-fundamental-shift-in-evangelicalism-part-1-introduction-by-ronald-m-rothenberg-ph-d/. In this manner, the nature of evangelicalism has experienced a fundamental shift so that large parts of evangelicalism are no longer Christian. Each ideology is unholy because they promise good but deliver evil. They are a trinity because each successive ideology builds in some way on its predecessor, beginning with Marxism.

[2]According to Airton and Thorne, “legendary sociologist” Erving Goffman(1922–1982) coined the term “genderism” in a 1977 study. Liz Airton, “Untangling ‘Gender Diversity’: Genderism and Its Discontents (I.E., Everyone),” in Diversity and Multiculturalism: A Reader, ed. Shirley R. Steinberg (New York: Peter Lang, 2009), 242, note #15; Barrie Thorne, Gender Play: Girls and Boys in School (New Brunswick, NJ: Rutgers University Press, 1993), 85. In Goffman’s original use, the term simply referred to “a sex-class linked individual behavioral practice.” Erving Goffman, “The Arrangement between the Sexes,” Theory and Society 4, no. 3 (Aut. 1977): 305.

Subsequent to Goffman’s minting of the word, Airton tracks its history through the educational and psychological fields and finally into gender studies where it has numerous definitions and even claimants for originating the term. Airton opts for using the definition from a 2005 study on “transphobia” by psychologists Hill and Willoughby. Airton, Untangling ‘Gender Diversity’: Genderism and Its Discontents (I.E., Everyone), 242, note #15. Airton’s decision appears wise as Hill and Willoughby’s definition is seemingly one of the most widely cited in the literature related to gender studies and also because it is very comprehensive. Darryl B. Hill and Brian L. B. Willoughby, “The Development and Validation of the Genderism and Transphobia Scale,” Sex Roles53, no. 7/8 (Oct. 2005): 534.

[3]https://epecarticles.com/2019/12/05/a-fundamental-shift-in-evangelicalism-part-5-1-genderisms-destruction-of-ets-definitions-and-history-ronald-m-rothenberg-ph-d-2/

[4]The dates listed are not necessarily the first or founding dates, but are “since at least” dates. The 1998 ETS Study Group, “Other Voices in Biblical Interpretation,” was presided over by CBE board member, Aída Besançon Spencer and the 2004 group “Evangelicals and Gender” was co-moderated by CBE president, Mimi Haddad and outspoken feminist proponent of the TNIV, Mark Straus of Bethel Seminary. As an apparent precursor to the “Gender and Evangelicals” Study Group (2004), there was an “Evangelicals and Gender” Open Session in 2003 involving: Ronald W. Pierce (feminist), editor of the definitive feminist work, Discovering Biblical Equality (2005); Michelle Lee-Barnewall (mediating view), author of Neither Complementarian nor Egalitarian (2016); Alice Mathews (feminst), author of Gender Roles and the People of God (2017); and Steven R, Tracy (so-called “soft”-complementarian), Mending the Soul (2005), but Mimi Haddad did not participate until the 2004 study group. ETS, “ETS Annual Meeting Program,”  (Nov, 1998. https://www.etsjets.org/1998_Program), 29; ETS, “ETS Annual Meeting Program,” (Nov, 2003. https://www.etsjets.org/2003_Program), 10; ETS, “ETS Annual Meeting Program,”  (Nov, 2004. https://www.etsjets.org/2004_Program), 21; ETS, “ETS Annual Meeting Program,” (Nov, 2005. https://www.etsjets.org/2005_Program), 55; Cristina Richie, “The Present and Future of the ETS: Women’s Involvement with the Society, the Journal, and Membership,” Special Edition Journal of Christians for Biblical Equality: Missing Voices (2014): 37.

[5]Emphasis added. Emily Louise Zimbrick-Rogers, “‘A Question Mark over My Head’: Experiences of Women ETS Members at the 2014 ETS Annual Meeting,” Special Edition Journal of Christians for Biblical Equality: A Question Mark Over My Head (2015): 4.

[6]Ibid., 11.

[7]Emphasis added. Mimi Haddad, “#Metoo and ETS,” to CBE Constituency (2 October 2018).

[8]Emphasis added. “CBE’s advocacy for women’s leadership at the ETS annual meeting is extensive and costs over $11,000.” Mimi Haddad, “Email: Exploring Gender and Race at ETS,” to CBE Constituency (13 October 2019).Cp. “CBE’s 2018 ETS budget to cover all of these high-impact activities is over $11,500.” Idem, “Email: #Metoo and ETS,” to CBE Constituency (2 October 2018). “Because ETS exercises far-reaching influence, in 2017 CBE will build on the momentum of the last two years. We will continue advocating for the leadership of women by providing biblical resources on gender equality, facilitating lectures by leading scholars, and hosting an exhibit booth. CBE spends over $15,000 on these efforts annually.” Idem, “Email: Progress at ETS,” to CBE Constituency (26 December 2016).

[9]“1. We affirm that all persons are created in the image and likeness of God and thus possess inherent dignity and worth. 2. We affirm that marriage is the covenantal union of one man and one woman, for life. 3. We affirm that Scripture teaches that sexual intimacy is reserved for marriage as defined above. This excludes all other forms

of sexual intimacy. 4. We affirm that God created men and women, imbued with the distinct traits of manhood and womanhood, and that each is an unchangeable gift of God that constitutes personal identity.… In favor to adopt all four resolutions: 135; opposed: 22.” Emphasis added. Gregg R. Allison, “ETS Business Meetings November 17 and 19, 2015” (2015. https://www.etsjets.org/files/Newsletter/2015_Business_Meeting_Minutes.pdf).

[10]Ray Nothstine, “Evangelical Theological Society Annual Meeting Focuses on Affirming Biblical Sexuality,” (Nov, 2015. https://www.christianpost.com/news/evangelical-theological-society-annual-meeting-focuses-on-affirming-biblical-sexuality.html). Cp. Daniel B. Wallace, “Letter from the Program Chair,” in ETS 2015 Annual Meeting Program (2015. https://www.etsjets.org/2015_Program), 4.

[11]The authors of the resolutions were Owen Strachan (president of the Council on Biblical Manhood and Womanhood) and Rob Schwarzwalder (senior vice president of the Family Research Council). Matt Damico, “News: Strachan Co-Authors Resolutions for Evangelical Theological Society,”  (Dec 2015.https://cbmw.org/topics/news-and-announcements/news-strachan-co-authors-resolutions-for-evangelical-theological-society/).

[12]Obergefell v. Hodges, 576 U.S. ___ (2015). https://www.supremecourt.gov/opinions/14pdf/14-556_3204.pdf, s.v. “Syllabus, p. 1”; “Opinion, p. 28”.

[13]Tony Campolo, “For the Record,”  (2015. http://www.tonycampolo.org/for-the-record-tony-campolo-releases-a-new-statement/); David P. Gushee, Changing Our Mind: A Call from America’s Leading Evangelical Ethics Scholar for Full Acceptance of Lgbt Christians in the Church, 3rd ed. (Canton, MI: Front Edge, 2019), 3–5.

[14]McKnight is not a member of ETS, but Gundry was present at the meeting. Gundry and other feminists tried unsuccessfully to procedurally block a vote on the resolutions and then voted against them, claiming procedural rather than ideological objections. However, Gundry also made the ideological objections cited above in his open letter to ETS. Stanley N. Gundry, “The Presidents’ Corner,” ETS Annual News Letter(2016): 3, 6; Scot McKnight, “Alarms in ETS About a Complementarian Conspiracy,” (Sept, 2016. https://www.patheos.com/blogs/jesuscreed/2016/09/16/alarms-in-ets-about-a-complementarian-conspiracy/).

[15]For another discussion of the 2015 resolutions and the feminist opposition see: Denny Burk, “The Evangelical Theological Society after Obergefell,” (Nov, 2015. http://www.dennyburk.com/the-evangelical-theological-society-after-obergefell/).

[16]Sprinkle is perhaps still best known to many as the co-author with pastor Francis Chan of Erasing Hell (2011), which was a response to pastor Rob Bell’s universalism in Love Wins (2011). Sprinkle explicitly states in his introduction to the session that it will follow the order of presentation in the Counterpoints book on homosexuality and that he asked the presenters to summarize their chapters. Preston Sprinkle, “Introdcution to Bill Loader’s Two Views on Homosexuality, the Bible, and the Church,” (paper presented at the national meeting of the Evangelical Theological Society, San Antonio, TX, 15 November 2016. http://www.wordmp3.com/details.aspx?id=23686, s.v. “10:31–55 min.”

[17]Sprinkle, “Introduction,” s.v. “1:02–1:19 min.” According to explicit comments in his publications, podcasts, and blogs and the biblical, historical, and technical definition of heresy, Sprinkle’s general theological position is in some cases trending toward and in others arrived at heresy. (Contemporary academicians and postmoderns incorrectlyconsider it “uncivil” and unprofessional to suggest that people are heretics.) For example, Sprinkle: (1) denies being a traditional complementarian, affirming instead perhaps Lee-Barnewall’s mediating position at best (Lee-Barnewall, Neither Complementarian nor Egalitarian [2016]) or an unconscious feminism at worst; (2) at best he is trending toward, if not arrived at annihilationism/“terminal punishment” [there is no significant difference between these terms in the literature on the subject, although Sprinkle draws a false distinction]; (3) denies inerrancy; and (4) is thoroughly postmodern in both his subordination of truth to multicultural political correctness or “convicted civility” and (5) in his use of the socio-critical hermeneutic of suspicion in his deconstruction of the Nashville Statement. (1) Feminism: “I have been wrestling with the issue of church leadership and women for a few months now… I think the best view is probably somewhere in between… I was raised in a very strong complementarian Christian subculture… I do not hold to that kind of complementarity any longer”; “If my wife pursues a career or doesn’t want to have kids or is called to pastoral ministry, is she violating her ‘reproductive structures’”?; “Preston’s very good friend and mentor, Lesli Hudson-Reynolds”; (2) Annihilationism: “I see a good deal of biblical support for annihilation. I don’t call myself an Annihilationist, however, and neither should you. I’m not there yet. (I actually refer to the doctrine as “terminal punishment” over annihilation or conditional immortality.)”; (3) Inerrancy: “1 Cor is a real complicated book to use in this conversation [women in ministry sic.] because you have women prophesying in 1 Cor 11 and then they are told to be silent in 1 Cor 14 and Paul doesn’t even seem to recognize the tension or even contradiction there—are they prophesying or not”; (4) Political Correctness: “we are discussing serious and significant ethical questions, but we do so in the context of civility… convicted civility”; “Our authors set out to articulate a biblical and theological case for their view and to interact with their fellow essayists with convicted civility…Kindness, of course, doesn’t mean we set aside all conviction; rather, we should follow Richard Mouw’s advice of dialoguing with ‘convicted civility.’”; “I was also unimpressed with the outdated and impersonal terms”; (5) Socio-critical Hermeneutic of Suspicion: [emphasis original:] “I’m just as interested in whypeople believe what they do, not just what they believe.” Emphasis added in all citations except as noted. Sprinkle, Preston. “Sprinkle Titr_1211_Podcast_Final_Sex_Attraction_Fixed_Fluid.” https://www.prestonsprinkle.com/theology-in-the-raw/2017/12/12/625-sexual-attraction-fixed-or-fluid-women-in-leadership-book-of-enoch, s.v. “32:05–32:36, 33:27–29, 34:00–02, 34:16–18 min”; Idem, “Is Annihilation an Evangelical Option?” https://www.prestonsprinkle.com/blog/2015/02/is-annihilation-an-evangelical-option; Idem, “My Nashville Statement,” (Sept, 2017. https://www.goodreads.com/author/show/4865629.Preston_Sprinkle/blog), s.v. “Cons”; “Article 4”; Idem, “#764 – Gender-Queer and Gospel-Centered: Lesli Hudson-Reynolds,” (Nov, 2019. https://podcast.app/gender-queer-and-gospel-centered-lesli-hudson-reynolds-e76399146/); Idem. “Introduction.” s.v. “2:21–2:28; 3:37–38 min.”;  Idem, “Conclusion: Homosexuality, the Bible, and the Church,” in Two Views on Homosexuality, the Bible, and the Church, ed. Preston Sprinkle and Stanley N. Gundry, Zondervan Counterpoints Series (Grand Rapids, MI: Zondervan, 2016), 217, 226. Cp. Richard J. Mouw, Uncommon Decency: Christian Civility in an Uncivil World, Revised ed. (Downers Grove: InterVarsity, 2011), 11–19.

[18]Emphasis added. Preston M. Sprinkle, “Introduction,” in Two Views on Homosexuality, the Bible, and the Church, ed. Preston Sprinkle and Stanley N. Gundry, Zondervan Counterpoints (Grand Rapids, MI: Zondervan, 2016), 11. For a similar judgement see: Mark Labberton, “Introduction: Still Evangelical?,” in Still Evangelical?: Insiders Reconsider Political, Social, and Theological Meaning, ed. Mark Labberton (Downers Grove: InterVarsity, 2018), 13–14. See also:Preston Sprinkle and Wesley Hill, People to Be Loved: Why Homosexuality Is Not Just an Issue (Grand Rapids, MI: Zondervan, 2015), Logos ed., s.v. “Chapter 9”; Sprinkle, “Introduction,” s.v. “1:40–44, 2:02–2:11 min.” For another discussion of homosexuality at ETS as well as Sprinkle’s criticism of the Nashville Statement see: Denny Burk, “The Evangelical Theological Society after Obergefell,” (Nov, 2015. http://www.dennyburk.com/the-evangelical-theological-society-after-obergefell/); Idem, “Some Reflections on the Annual Meeting of the Evangelical Theological Society,” (Nov, 2018. https://www.dennyburk.com/some-reflections-on-the-annual-meeting-of-the-evangelical-theological-society/); Preston Sprinkle, “My Nashville Statement,” (Sept, 2017. https://www.goodreads.com/author/show/4865629.Preston_Sprinkle/blog).

[19]Emphasis added. Andy Draycott, “Walking across Gender in the Spirit? The Vocation of the Church and the Transgender Christian,” (paper presented at the national meeting of the Evangelical Theological Society, Denver, CO, 13 November 2018. http://www.wordmp3.com/details.aspx?id=33607, s.v. “6:38–7:12 min.”Additionally, Draycott argued, “I wonder if the church would provide the place whereby that transition could be healthy.” Idem, “The Transgender Christian,” s.v. “27:33–36 min.” In 2017 and for theETS Christian Ethics study group, Draycott presented a similar, paper with the more subtle, but equally objectionable thesis, “what would need to be the case for an evangelical theologian to accept the transgender identification of a fellow Christian as faithful to the Gospel.” Idem, “Evangelical Ethics and Transgender: A Critical Exploration,”  (paper presented at the national meeting of the Evangelical Theological Society, Providence, RI, 13 November 2017. http://www.wordmp3.com/details.aspx?id=24908, s.v. “00:44–00:55 min.” Although equally dserving of criticism, the 2017 paper did not draw the same negative attention as the 2018 presentation. In response to apparent public and institutional pressure, Draycott has since produced a highly qualified and unsatisfying “statement” seemingly intended as an apology and/or retraction to the claims in his 2018 ETS presentation and which appears on Biola’s/Talbot’s website. Apparently he has not apologized for or retracted his 2017 presentation. “Statement on Andy Draycott’s ETS Presentation.” https://www.biola.edu/talbot/news-events/statement-andy-draycott-ets-presentation. For another discussion of Draycott’s 2018 ETS presentation see: Denny Burk, “Some Reflections on the Annual Meeting of the Evangelical Theological Society,” (Nov, 2018. https://www.dennyburk.com/some-reflections-on-the-annual-meeting-of-the-evangelical-theological-society/); Smothers, Colin. “Transgenderism at the Evangelical Theological Society.” Nov, 2018. https://cbmw.org/topics/transgenderism/transgenderism-at-the-evangelical-theological-society/.

[20]Andy Draycott, “The Transgender Christian,” http://www.wordmp3.com/details.aspx?id=33607.

[21]As representative of the theological-ethical drift at ETS, one may merely compare the earlier to the later presentation titles in Table A2, i.e. Denny Burk “How the New Testament Requires Evangelicals to Render Judgment on the Moral Status of Homosexuality” (2009) and Daniel R. Heimbach’s “Refuting Arguments for Same-Sex Marriage” (2011) as compared to Preston Sprinkle’s “A Biblically Compassionate Response to Transgender Persons” (2016). Further, feminists consistently claim that the religious (non-evangelical) academic societies (known by academicians by their acronyms) such as IBR (Institute for Biblical Research), SBL (Society of Biblical Literature), and the AAR (American Academy of Religion) are more hospitable to them as women. Zimbrick-Rogers, “Experiences of Women ETS Members,” 6–7, 11–13.Despite feminists’ protests that they themselves are not liberals or heretics, perhaps one of the reasons they are more comfortable at these other academic meetings is because these societies also believe in the unholy trinity. For example, and considering CBE’s 2019 ETS group on “Evangelicals and Gender: Gender and Race,” (see Table A2), the radical nature of the invited guests such as Andrea Smith (UC Riverside) and the presentation titles that are consistent with typical IBR, SBL, and AAR presentations, but are completely alien to orthodox theology and the evangelical worldview, i.e., “Race, Gender and Born Again Theologies of Liberation,” indicate that CBE and other genderists have more in common with the unholy trinity, than many conservative evangelicals at ETS. Concerning Andrea Smith see: Indian Country Today, “Open Letter from Indigenous Women Scholars Regarding Discussions of Andrea Smith.” July, 2015. https://newsmaven.io/indiancountrytoday/archive/open-letter-from-indigenous-women-scholars-regarding-discussions-of-andrea-smith-5jTCIy_mHUCCE26kGsH49g/. ETS and orthodox Christians do not need discussions on “Gender and Race” in relation to Marxist liberation theology, instead they need sound biblically based, philosophical, and theological presentations which explain why (refute) Marxism, multiculturalism, and genderism are unbiblical and argue for the proper Scriptural view of government, culture/ethnicity, and sexuality and explain that these are secondary issues to/implications of the Gospel of forgiveness of sins rather than the substance of the Gospel.

[22]Chelsea De Armond, “CBE Makes Valuable Contributions to the 2006 Evangelical Theological Society Annual Meeting,” Mutuality 13, no. 4 (Winter 2006): 30-31; John DelHousaye, “It Will Not Be Taken from Her: Jesus’ Inclusion of Women in His Circle of Disciples,” 13, no. 1 (Spring, 2006): 8–9; John DelHousaye, “Review of Half the Sky: Turning Oppression into Opportunity for Women Worldwide by Nicholas D. Kristof and Sheryl Wudunn (Vintage, 2009),” Priscilla Papers 26, no. 1 (Winter, 2012): 27; Alan Myatt, “On the Compatibility of Ontological Equality, Hierarchy and Functional Distinctions,” (paper presented at the annual meeting of the Evangelical Theological Society, New Orleans, LA, 20 November 2010, 10–12; Ronald W. Pierce, “Contemporary Evangelicals for Gender Equality,” in Discovering Biblical Equality: Complementarity without Hierarchy, ed. Gordon Fee (Downers Grove: InterVarsity, 2005), Kindle ed., ch. 3; Doug Trouten, “Women in the Pulpit,” Plain Truth Magazine  (Jan/Feb 2007. http://www.ptm.org/07PT/JanFeb/WomenSilent.pdf): 27.https://www.cbeinternational.org/content/dr-mimi-haddad-president; https://www.cbeinternational.org/persons/cynthia-long-westfall; https://www.cbeinternational.org/persons/jeffrey-d-miller

[23]See “Past ETS Programs”: https://www.etsjets.org/past_programs. In the ETS programs, an “*” indicates a non-member of ETS who is an invited guest. The ETS programs appear to be inconsistent and do not always identify invited guests with an “*”.