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inequality in property ownership and work compensation,(5) physical violence against women,and (6) sexual trafficking and prostitution. Sidernotes that those on all sides of gender discussionscan agree to the outrage of social structures thatpropagate violence and injustice toward women.Story, J. Lyle. “<strong>The</strong> Discipleship of Women—From Jesus’ Birth to the Empty Tomb.” PriscillaPapers 21, no. 1 (2007): 14–20.Story analyzes the draw of Jesus in his interactionwith women followers. Highlighting theradically countercultural inclusive nature of Hisdiscipling relationships, Story shows how the narrativesof Jesus’ encounters with women affirm anddefine their place as genuine disciples.UndeclaredHoehner, Harold W. “Can a Woman Be a Pastor-Teacher?” Journal of the Evangelical <strong>The</strong>ologicalSociety 50, no. 4 (2007): 761–71.Seeking to clarify confusion about proper rolesfor women in ministry, Hoehner argues that theoffice of elder/overseer is distinct from the gift ofpastor-teacher. While the New Testament reservesthe office of elder for men, it does not place restrictionson gifts and, thus, does not exclude womenas pastor-teachers. Hoehner claims that keepingthis distinction clears up “85-90%” of the problemsraised about women in ministry (771). He assertsthat separating gift from office opens up many possibilitiesfor women in ministry, such as teachingin parachurch organizations and academic institutions.In an attempt to clarify uncertainty aboutwomen in ministry, however, Hoehner perhapsconfuses the issue further for local churches, as nospecific applications of this gift inside the churchare discussed. Moreover, exercising a gift outsidethe church so closely related to a function expresslyforbidden inside the church seems to miss thelarger thrust of the New Testament’s teaching ongender. For a more detailed response to Hoehner,readers should consult the review of his article byJames Hamilton in this issue of JBMW.Tracy, Steven R. “Clergy Responses to DomesticViolence.” Priscilla Papers 21, no. 2 (2007): 9–16.Tracy argues that clergy can and often do exacerbatethe problem of domestic violence by askingwomen to submit to abusive husbands, not condemningthe practice from the pulpit, minimizingits significance, and failing to separate women fromabusive men. Positively, he suggests that clergy educatethemselves on the problem of abuse, condemnit from the pulpit, seek help from “professional”counselors, hold abusers fully responsible for theiractions, and protect abused women and children.Tracy, Steven R. “Patriarchy and Domestic Violence:Challenging Common Misconceptions.”Journal of the Evangelical <strong>The</strong>ological Society 50,no. 3 (2007): 573–94.After showing the fact of domestic abuseas a problem in the United States, Tracy seeks toclarify erroneous beliefs about the causal connectionsbetween patriarchy and abuse. According toTracy, the feminist view that sees patriarchy as theultimate root cause of abuse fails to account for thecomplexity of the issue as well as studies that showthat men who regularly attend conservative, patriarchalchurches are the least likely to abuse women.<strong>The</strong> opposite error, he argues, is to see no causalrelationship at all between patriarchy and abuse.Tracy concludes by issuing three challenges tocomplementarians and egalitarians, calling on eachside to address the issue with clarity and to avoidmischaracterization of opposing arguments.Yamauchi, Edwin M. “Scripture as Talisman,Specimen, and Dragoman.” Journal of the Evangelical<strong>The</strong>ological Society 50, no. 1 (2007): 3–30.In describing the biblical-theological methodologyof conservative evangelicals, Yamauchidetails some of the recent developments in thegender debate. While claiming allegiance to neitherside, he compares the “redemptive movement”hermeneutic of egalitarian William Webb with thewritings of complementarian Wayne Grudem.64 JBMW | Spring 2008