Are Believers “Priests”?: What are the implications of believers being called to be "A Holy Priesthood" (1 Peter 2:5)? Does this mean we need to view ourselves as priests?

Q&A question: Are Believers “Priests”?

Was Simon Always “Peter”?: Catholics always say Jesus changed Simon’s name to Peter. However, previous verses (Matthew 16: 16, John 21: 15, Matthew 4: 18, and Luke 5:8) refer to him as Simon Peter. Jesus says, “You are Peter…” not “From now on, you are Peter.” Was Simon always known as Peter?

Q&A question: Was Simon Always “Peter”?

How to “Obey the Gospel”: How do we answer those who think “obeying the Gospel” means physical obedience (works)? They cite verses like 1 Peter 1: 22, 2 Thessalonians 1:7-9, Romans 10: 16, and Matthew 7: 21.

Q&A question: How to “Obey the Gospel”

Andrew’s vs. Peter’s Calling: Matthew 4: 18-22 and John 1: 35-42 seem to have two very different accounts of how Andrew and Peter were called to follow Christ. Can you please explain this?

Q&A question: Andrew’s vs. Peter’s Calling

Winger says Eph 5:22 and Col 3:18 apply regardless of whether the husband is a Christian — the qualifier is 'your husband,' not 'your Christian husband.' Submission is not 100% in every possible thing, and exceptions exist for abuse, but the exception shouldn't be used to invalidate the rule.

Q: How should a newly Christian woman apply Eph 5:22 and Col 3:18 when her husband hasn't come to Christ and isn't supportive?

Is Christianity a Cult?: In light of Mhlakela's serious error, how can Christians be assured that we aren't also blind members of a cult? Scholars are quick to explain t:hat "near" means quickly, unexpectedly, or suddenly. Then why don't they translate "tychikos" (soon) as such? 2 Peter 3:8-9 is also frequently used as an excuse.

Q&A question: Is Christianity a Cult?

The Authority of Peter

Peter following Jesus "at a distance" is a literal physical description, not an allegory for halfhearted discipleship. Allegorizing clear narrative details damages biblical literacy and leaves congregations unable to handle false interpretations they will encounter later. Peter's actual situation shows a man confused by suffering he couldn't reconcile with his vision of the Messiah.

Warning against allegorizing historical narrative; proper interpretation of Peter's presence

The three women witnesses (Mary Magdalene, Mary the mother of James, and Salome) are named only at this point in Mark's narrative, precisely when Peter disappears. Mark systematically uses named witnesses when Peter is absent — suggesting these women functioned as eyewitness guarantors of the crucifixion, burial, and empty tomb accounts.

The women replace Peter as named witnesses at the passion; Mark's literary structure as historical indicator

The Christological trilemma (Lord, Liar, or Lunatic — associated with C.S. Lewis, likely originating with G.K. Chesterton) is built on the historical evidence that Jesus made both messianic and divine identity claims. He cannot have been lying — he made his violent death by the very authorities whose power he claimed to supersede a core part of his mission, which an impostor would never do. Mark 8's double rebuke (Peter rebukes Jesus; Jesus rebukes Peter as "Satan") shows this is not a later invention.

The Christological trilemma: Jesus's self-claims were not those of a liar or madman

"Does the Bible Permit A Woman to Preach?" - Jonny Ardavanis

A question that is both sensitive and significant within the life of the church — examining God's design, the effects of the fall, qualifications for church leadership, and relevant passages.

Wives Submit? | Ephesians 5:21-24 - Conrad Macintyre

Verse-by-verse teaching through Ephesians 5:21-24. Examines mutual submission and the meaning of "wives submit" in its literary and historical context.

Women in Ministry - Prof Craig Keener

Paul's letters stand at the centre of the dispute over women's role in church ministry, with each side of the dispute championing texts from the Apostle. How do we understand the text in 1 Corinthians 14 where Paul instructs women to be silent, or the 1 Timothy 2 passage where women are forbidden to teach or exercise authority over men? Are these texts addressing a specific cultural situation or should they be treated as universal prohibitions? Craig Keener delved deeply into the world of Paul and wrestled with these thorny texts in his book [*Paul, Women and Wives: Marriage and Women's Ministry in the Letters of Paul*](/library/25) (Hendrikson, 1992). In a public lecture at Laidlaw's Henderson campus in September 2019, Professor Keener looked at the arguments for both sides of the question: 'are women allowed to be in ministry?', and the approaches various theologians and church traditions have taken throughout the centuries. He gave insights into the culture at the time Paul wrote his letters, and of the way false teachers were targeting women. He notes the importance of considering the original situation of Paul's letters, and that Paul does affirm women's ministry which helps us to see that Paul himself did not prohibit women from teaching the Bible always.

"Words Matter" — Elder, Pastor, Overseer Distinctions

At 12:19, he says "Sometimes people say it's just semantics, but words matter, they really matter" — and then proceeds to flatten the very distinctions God's inspired words preserve. He claims elder