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ciple/ hierarchy in practice, and (4) no hierarchy inprinciple/no hierarchy in practice. Burk and Hamilton’scategories helpfully clarify inconsistenciesand disagreements among both complementariansand egalitarians as to how they actually apply theirprincipled views.Davis, Andrew M. “Fathers and Sons in Deuteronomy6: An Essential Link in Redemptive History.”Journal for Biblical Manhood and Womanhood12, no. 1 (2007): 21–31.Davis examines the redemptive-historicalsignificance of Deuteronomy 6 within the overarchingpatriarchal context of Old Testament covenantalpromises, arguing for a multi-generationalapproach of father-son training and discipleship.He makes a compelling case that Deuteronomy’spatriarchal thrust envisions fathers—as representativespiritual heads of their families—raising upfuture generations of spiritual leaders. Davis thenlists practical ways in which Israelite fathers wereexpected to train their sons to lead in the home,before concluding with several derivative applicationsfor Christian fathers seeking to raise futureleaders.Duesing, Jason, and Thomas White. “NeanderthalsChasing Bigfoot? <strong>The</strong> State of the GenderDebate in the Southern Baptist Convention.”Journal for Biblical Manhood and Womanhood 12,no. 2 (2007): 5–19.Duesing and White survey the colorful historyof the Southern Baptist Convention’s (SBC) viewson gender. While rank-and-file Southern Baptistshave traditionally understood the pastorate to belimited to men, the authors detail the prominenceof the gender issue in the convention’s escalatingconflict during the 1980s and 1990s—particularlywith regard to its academic institutions. Because ofthe shift in SBC seminaries, as well as the adoptionof the Baptist Faith and Message 2000, Duesingand White convey optimism about the present stateof the convention’s gender debate and are hopefulthat Southern Baptist churches will continueto see a practical outworking of their confessionalcomplementarianism.Nelson, P. G. “Inscription to a High Priestess atEphesus.” Journal for Biblical Manhood and Womanhood12, no. 1 (2007): 14–15.Nelson provides a short description of a firstcenturytribute to an Ephesian high priestess. <strong>The</strong>inscription casts doubt on the popular egalitarianargument that Paul capitulates to cultural normsin advocating male headship in the home andchurch.Storms, Sam. “Women in Ministry in the Vineyard,U.S.A.” Journal for Biblical Manhood andWomanhood 12, no. 2 (2007): 20–25.Storms chronicles the move in Vineyard’sstance on gender. Although early leader John Wimberadvocated a complementarian view of churchleadership, Vineyard churches did not initially takean official position in the gender debate. To clarifyconfusion over gender issues, Storms writes, theVineyard USA Board of Directors penned a letterto pastors affirming egalitarianism at all levels ofthe church’s ecclesial structure.Walden, Wayne. “Ephesians 5:21 in Translation.”Journal for Biblical Manhood and Womanhood 12,no. 1 (2007): 10–13.While commentators have disagreed over preciselyhow Eph 5:21 relates to its extended pericope,Walden argues that translation of the verse shouldshow connection to both the preceding and subsequentpassages. Furthermore, rather than espousingmutual submission, the verse actually teaches astructure of submission to proper authorities.EgalitarianBilezikian, Gilbert. “Church Leadership thatKills Community.” Priscilla Papers 21, no. 4(2007): 5–7.Bilezikian argues that most churches operateunder an authority-driven model of governmentborrowed from the corporate business world ratherthan the congregationalism prescribed in the NewTestament. New Testament ecclesiology, he asserts,calls for congregations to “exercise their own leadershipbefore they have it imposed on them byJBMW | Spring 2008 61