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The SBC Ban of Women Pastors: A Battle of Semantics and Fear

The SBC Ban of Women Pastors: A Battle of Semantics and Fear

Last updated on: July 20, 2026 at 2:18 pm by Pastor Kelly M. Williams

The SBC Ban of Women Pastors: A Battle of Semantics and Fear 2026-07-20T14:18:06-06:00 Pastor Kelly M. Williams

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The choir sings with the worship team from Lakes Church, Lakeland, Florida, during the Pastors Conference at the Southern Baptist Convention annual meeting Sunday, June 7, 2026, in Orlando, Florida. | Image courtesy of Henry Durand/The Christian Index.

Introduction: Why I’m Writing This

Professor Denny Burk of Southern Baptist Seminary in Louisville, Kentucky, my home state, has crafted the Southern Baptist Convention’s statement banning women from teaching and pastoring roles. It reads as follows:

“The SBC does not act to affirm, appoint, or endorse a woman serving in the office or function of a pastor/elder/overseer, specifically preaching to the assembled congregation.”

What does this mean for the almost fifty thousand Southern Baptist Churches across the world, including the church I planted and have pastored in partnership with the SBC for the past three decades, Vanguard Church of Colorado Springs?

It means that a woman cannot be called “pastor” and cannot preach in the presence of an adult man.

Vanguard is in violation of both the form (the title) and function (the role) of women’s leadership as described by Professor Burk’s statement, though Vanguard does hold to the exclusivity of spiritual male headship in the home and the church.

How can both Professor Burk and I have a shared view of biblical male headship but arrive at such different conclusions on form and function for female leadership in the church?

Messengers and guests fill the lobby of the Orange County Convention Center for the Southern Baptist Convention annual meeting in Orlando, Florida, Tuesday, June 9. | Image courtesy of Henry Durand/The Christian Index.

Why I Respect Those With Whom I Disagree

First, let me say I have had the pleasure of speaking directly with Professor Burk and have enjoyed our back-and-forth dialogue. I have no desire to assassinate anyone’s character in this article regardless of their view of female leadership in the local church. I believe Professor Burk loves the Lord Jesus and is doing what he believes is necessary to maintain a standard that I see is born out of a battle of semantics, fear, tradition, and a culture war that has been raging for decades now, especially in the evangelical church of America, of which the Southern Baptists represent the largest of the denominations.

Professor Burk and I have never met in person, but it turns out Professor Burk and I share some similar cords of relationship and education. We each attended Dallas Theological Seminary, and both studied under Dr. Harold Hoehner, a DTS professor who addressed this matter of female leadership in the church. We also share a mutual peer relationship with Professor Joel Willitts of North Park University, who was my roommate at Liberty University in the early 90s and a fellow student at Dallas Theological Seminary. I also had the pleasure of hearing Professor Burk speak in November of 2025 in Boston at the Evangelical Theological Society.

Why do I take the time to establish these human connections?

I find that in academic circles and in church circles, when we debate matters that impact us deeply, we tend to err on the side of dehumanizing the person we disagree with to make our “biblical” point. However, it is biblically defeating to dehumanize those who believe the same as we do about Jesus while trying to prove the biblical stance He would want us to have about an issue like female leadership in the church.

Why This Issue Matters Personally

With all that said, I have been studying the issue of female leadership in the church for the past thirty years, and I am on the cusp of beginning a PhD program at the University of Edinburgh in Scotland under Professor Paul Foster. In this PhD research proposal, I aim to bring together female leadership, visions and dreams, and the confirmation of the Deity of Jesus to advance the Gospel of Jesus Christ. If you care to read more on this, you can do so here.

Background Story To Planting Vanguard, A Southern Baptist Church:

In 1996, my wife Tosha and I moved to Colorado Springs to start Vanguard Church with the Home Mission Board of the Southern Baptist Convention. The

Outgoing Southern Baptist Convention President Clint Pressley, senior pastor of Hickory Grove Baptist Church in Charlotte, N.C., delivers his address to the SBC annual meeting in Orlando, Florida, Tuesday, June 9. | Image courtesy of Henry Durand/The Christian Index.

HMB would later become the North American Mission Board led by Dr. Bob Reccord.

After arriving in Colorado Springs, we set up our apartment on the north end of Colorado Springs and began meeting people to invite to our new church plant. One day I was in my apartment office studying this issue of female leadership in the early church and specifically the 1 Timothy 2:11-14 passage that is at the center of this debate. I sat praying, like the early church in Acts, asking God to send people for us to reach. Right then, the doorbell rang. I went down the steps and opened the door. Turned out it was the apartment complex maintenance person.

The repairman—whom I thought was named Leo—came in and fixed our leaky pipes. I went back to working on my view of women in leadership in the church and asking God to send people that we could share the Gospel with and start Vanguard. It didn’t dawn on me that God had already answered my prayer. It reminds me of the time in Acts 12:12-16 when the early church was praying for the release of Peter from jail, and God answered their prayer. Peter made his way to the door of the early church to tell them, but they didn’t believe it. Sometimes God’s answers to prayer are difficult to believe, even when we have been asking Him for these miracles.

Leo fixed our leaky pipes, then stuck his head in the door of my apartment office and said, “All fixed.” I said thank you but still did not understand what God was doing. Then Leo said to me, “Hey, are you new to Colorado Springs?” I said, “Yes.” Leo said, “Why did you move here?” Finally, the lightbulbs of heaven came on. I realized this was a divine encounter orchestrated by God. I immediately responded, “We moved here to start a church. Do you want to be a part?” He immediately said yes and asked if he could bring his girlfriend. I said, “Yes.” And with that, Leo left.

My wife Tosha came into my office and asked, “Who was that?” I answered, “That was Leo. He came to fix our pipe, and he is going to bring his girlfriend and come to the small group we’re starting.” Tosha said to me, “Kelly, that wasn’t a guy. That was a woman.” I said, “Tosha, I know the difference between a man and a woman.”

Well, turned out my wife was right. This Southern-Baptist-preacher-dairy-farmer’s son from Kentucky didn’t know the difference.

I immediately panicked.

What do I do now?

I thought to myself, “I have moved here to start a church, and the first couple to say yes is a lesbian couple.” Fear gripped me. I wish I could say I saw this at the time as a divine appointment from the Lord, too, but I did not. The only thing I could think about was the fear that gripped me and the reality that our first people to say yes were lesbians.

We found out that Leo’s name was Lillian. Long before the transgender debate of our day, she was a woman in the process of transitioning to a male. We got to know her and her story, and we grew in friendship with her and her girlfriend. A few months later, she was helping us set up for an outreach event to start our Southern Baptist Church to reach people for Jesus. Lillian said to me, “What do you think about my lesbianism?” I was getting ready to tell her when I heard the Holy Spirit say to me, “Tell her, you didn’t create her, you didn’t die for her, you won’t be her judge.” I opened my mouth, and those words came out. She said, “Really?” I was as dumbfounded as her. I said, “Yeah, I guess so.”

Up to this point, I thought that what I thought about sin was all that mattered. However, I heard the Holy Spirit say to me, “Pray that she’ll ask you what I think about her sin.” So, I did.

A few weeks later, Lillian looked at me and said, “What does God think of my lesbianism?” I was stunned, shocked, and filled with overwhelming emotion. I said, “Let me get you a Bible, and you can read it for yourself in the Bible in the book of Romans and 1 Corinthians.”

She read it.

A few weeks later, we met again.

I asked her, “Well, what do you think?”

She said, “The Bible says homosexuality is a sin.”

I said, “Really?”

She said, “Yeah.”

I was stunned and shocked to learn that the Bible can speak for itself and that our opinion and view are secondary.

What God thinks is all that matters!

Eventually Lillian gave her life to Jesus, becoming the first convert of Vanguard. You can read more about this story and many others in the book, Friend of Sinners: Taking Risks To Reach The Lost.

The Story of Lillian and Dr. Adrian Rogers At The 1997 Southern Baptist Convention

Fast forward in the story, the North American Mission Board of the Southern Baptist Convention asked Vanguard to bring Lillian to the 1997 Southern Baptist Convention in Dallas and share her conversion testimony to Jesus. I had the privilege of sharing the stage with Dr. Adrian Rogers to pray for Lillian before she spoke and to introduce her to thirteen thousand messengers. She gave a beautiful testimony before them and Dr. Rogers. Then Dr. Rogers got up and preached a powerful message. It was an amazing moment for Vanguard, Lillian, and, I believe, the entire Southern Baptist Convention.

Since that time, I have felt in my spirit that God wanted to use Vanguard to influence the SBC’s view on female leadership.

Vanguard has had female leaders and teachers since the beginning.

We have never veered from this, and the HMB, NAMB, and SBC have known this all along.

It was not until recently under the leadership of Dr. Al Mohler and Dr. Denny Burk, along with others, that this trend of excluding women from teaching and pastoral leadership has arisen. This is where my conversation with Professor Burk comes into play.

Professor Burk said to me that the SBC has never changed and that female leadership has always been forbidden in the SBC. He also shared with me that the SBC has never endorsed more than two offices in the New Testament. The Baptist Faith and Message of 1925 would beg to differ with this analysis. The 1925 BF&M says absolutely nothing about female leadership in the church. It wasn’t until 1984 that the Southern Baptists addressed this matter in a resolution. They declared it unbiblical to ordain a woman or allow her to exercise authority over any man through teaching or having the title pastor.

This pre-dated Vanguard’s participation in this denomination.

How Vanguard Began with the Southern Baptist Convention

When I became a Southern Baptist Church Planter for the Home Mission Board (A.K.A. North American Mission Board), there were no questions on the application process about female leadership, only issues of speaking in tongues and drinking alcohol. Back in my day of church planting, you couldn’t be a church for the SBC if you spoke in tongues or drank alcohol. Smoking, of course, was fine. My view of female leadership came up in my interview, and the NAMB response was, “It is a good thing you are pastoring in Colorado and not the South.”

Because of their unwillingness to ordain both my wife and me for ministry together, we chose not to be ordained by the SBC but simply maintained my licensing for legal and tax purposes as a minister of the Gospel in good standing with the SBC. The SBC agreed.

How the SBC Has Changed Since Vanguard Joined

Then in 2000 the SBC revised the BF&M to say, “While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture.” The ambiguity with this revision involved women teachers in the weekend service and whether “pastor” was in reference to senior pastor or the title in general in secondary pastoral roles in the church.

The clarity that Al Mohler, Denny Burk, and others have brought to the discussion in recent years—the clarity that removed Saddle Back Church from the SBC in 2023—was the issue of women teaching before adult men and allowing women to have the title pastor attached to their secondary roles on the staff of churches.

Church Polity In Southern Baptist Convention Predominately Changed

When I became a Southern Baptist church planter in 1997, I was told that churches that have elder boards and don’t have the name “Baptist” in their name would have a hard time remaining Southern Baptist. However, over the last three decades, many SBC churches that follow the Senior Pastor, Deacon, Congregational rule model have moved away from it and adopted a more Presbyterian polity of eldership. I spent my childhood in congregational rule SBC churches in Kentucky, but I have spent my entire adulthood leading an elder-led SBC church.

The Reasons For Polity Change In Southern Baptist Churches

I think there are many reasons for the change in polity, but I believe one of the driving reasons is that many Southern Baptist Churches now have larger congregations and larger pastoral staffs. The beginning model was largely small, rural churches with one pastor who needed the congregation’s support and input on most matters. This is no longer the case. I am not sure the Bible really has anything to do with this polity change in the SBC, yet I think both can be supported in the Holy Writ of God’s Word.

The discussion of female leaders in the church and allowing them to teach adult men and have the title “pastor” is a complicated discussion that wars with current cultural wars and threatens the historical tradition of the Southern Baptist Convention. There are two directions to go with this discussion: returning to the debate of the BF&M, where I believe Professor Burk has the strongest argument, or re-examining the Scriptures and asking ourselves if we as Southern Baptists have missed things about the text due to tradition.

The Real Debate: Semantics

Without getting into a complicated grammatical discussion about the Greek text of the New Testament, the word “pastor” only appears once in the New Testament English text. It is found in Ephesians 4:11, where the apostle Paul writes that Christ gave “some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.” The Greek word for pastor here is ποιμένας , which means “shepherd.” I suspect Professor Burk would go further here to say that the conjunction “and” between pastors and teachers in this list would indicate that this is the same position. The pastors are also the teachers.

Nowhere else in the New Testament is the English word “pastor” seen; the rest of the time, the word ποιμένας is translated “shepherd.”

Seventeen other times the word ποιμένας is used in the New Testament, and every time it is translated “shepherd,” it refers to Jesus or to real shepherds taking care of sheep or an analogy of shepherds in reference to Jesus.

Does the New Testament Have the Office of Pastor?

Professor Burk in his article, “Can women be pastors but not elders?” had this to say about the office of pastor in the New Testament:

Peter exhorts “elders” to “shepherd” the church by “exercising oversight” (1 Peter 5:1-2). He says that the job of the elder in verse 2 is to “exercise oversight” (episkopeo). It’s the verb form of the term “overseer” (episkopos). Peter also draws a third concept—shepherd (poimaino), which is the verb form of the noun for “pastor” (poimen, cf. Eph. 4:11). In the two verses, Peter draws together three different word-groups in reference to the one office of church leadership—overseer, pastor, and elder.

Nowhere in the New Testament is the word ποιμένας used as a synonym for a pastor who is a shepherd. It does not exist in the New Testament. However, Peter does say to the elders in 1 Peter 5:2, “shepherd the flock of God.” Here is where you could try and say, “Ah-hah, pastor means shepherd, and Peter told elders to shepherd, so therefore the office of elder is shepherd and thus pastor, and therefore you can’t call a woman a pastor because elders must be the husband of one wife.

Here is the problem with that argument.

The Greek word in 1 Peter 5:2 for shepherd does not refer to an office or a person. It is not a noun; it is a verb. It is the Greek verb ποιμάνατε which is an action. Peter is telling the elders to shepherd, give guidance, and care for the flock God has entrusted to them.

Here is the biblical truth. The office of “pastor” does not exist in the New Testament.

Here is the biblical truth. The title pastor is not a biblical title, and you cannot, with the Greek, grammatically or biblically link it to be synonymous with the office of elder/bishop/overseer mentioned in the book of Timothy.

Vanguard’s Position

Vanguard believes the Bible teaches male spiritual headship in the home and in the church. You can read more on that here.

We do not believe the Bible supports female elders, bishops, or overseers. Neither do we believe the woman is to be the spiritual head of the home. This is not an issue of value but of order ordained by God. I believe Professor Burk and I agree on all of this.

This is why I believe the debate on this part of the discussion is about semantics.

Why I Believe This Is Primarily a Semantic Issue

Messengers to the Southern Baptist Convention annual meeting in Orlando, Florida, vote Tuesday, June 9, to suspend standing rule 6 and allow consideration of a constitutional amendment proposed by Southern Baptist Theological Seminary President Albert Mohler addressing the office and function of pastor, elder, and overseer. | Image courtesy of Henry Durand/The Christian Index.

Professor Burk and others see this title “pastor” as synonymous with elder, and maybe practically it is in some churches, but biblically it is not nor is it at Vanguard.

To expel churches that use the title “pastor” but support biblical male spiritual headship is, in my opinion, no different from five hundred years ago, when John Knox and Martin Luther stood up to the Catholic Church, which used creeds to dictate truth to people rather than the Scriptures.

If the Southern Baptist Convention follows through with this expulsion of churches who hold to male headship but use the title “pastors” for females, I believe they will be doing so independent of God’s Word and will sadly suffer the consequences of their choices in the decades ahead. It is our job to rightly divide the Word of God and if the Bible does not address something, neither should we.

Years ago, Lillian asked me, “Do you believe I was born gay?” My response was, “I don’t know; the Bible does not address it.”

Be very careful excluding, mistreating, or answering questions that God in His Word doesn’t address.

Neither Jesus nor His Word forbids women from being called pastors, so therefore neither should we.

The Bible does require elders to be the husband of one wife and to manage their household well. Only a male can be a husband in God’s economy. God calls males in Ephesians 5 to be the spiritual leaders of the home.

The title “pastor” is a semantics game that is getting ready to expel many Bible-believing churches from the SBC. This is unbiblical.

Many Southern Baptist Churches have already changed their female staff titles from “Associate Pastor of…” to director of women, students, children, and so forth to avoid being expelled from the denomination, especially church planters who rely on the NAMB financial support. These female staff continue to function in the same role, but the title has changed. This is belittling to women, unbiblical, and a game of semantics.

But this is not just a semantics war it is also a battle entrenched in fear, tradition, and the cultural gender war.

Why I Believe Fear Is Driving This Debate

The language by Professor Burk has been carefully crafted, and he and others are to be commended for the careful craftiness. The language explicitly draws the line at Sunday morning preaching. Even if a woman does not hold the official title of pastor, a cooperating church is disqualified if it regularizes the function of a woman preaching the Word of God from the pulpit to the main church body.

Professor Burk’s statement holds, when it comes to teaching God’s Word, that every woman is subject to every man who teaches God’s Word.

This is not practically true for any who are pushing this amendment. Neither Professor Burk nor Dr. Mohler believe that I have spiritual authority over their wives or that they have authority over my wife.

Spiritual authority between men and women is established in the home and reflected in the church. Women are not to be subject to every man. Nor is every man in the church who teaches a spiritual authority over everybody else’s wives. This is unbiblical, unhealthy, impractical, and simply not true. No Christian man worth his salt is going to abdicate his spiritual authority to another man regardless of his role as teacher at the church.

The Meaning of 1 Timothy 2

In the local church, God set up two offices of authority. He set up elders and deacons. Deacons and deaconesses serve the needs of the body. Elders oversee the doctrine and teaching of the church and address disciplinary issues. Elder-led SBC churches have the Senior Pastor serve on the elder board as an elder. Paul makes it clear in 1 Timothy that “teaching” elders are worthy of double honor. The assumption here is that there were elders who didn’t teach themselves directly. So, you have elders who teach, and you have elders who oversee teaching and church discipline.

Professor Burk and others argue that 1 Timothy 2:11 is a prohibition for any woman at any time anywhere to teach or have authority over any man when it comes to God’s Word. Once again, the Greek is important for this discussion. Let’s look at the text in English first,

1 Timothy 2:11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve;

The Greek word for woman gunē (γυνή) can be translated “wife” or “woman” depending on context. So, let’s assume the translation should be “woman” and go back and read it that way; then let’s assume it is “wife” and go back and read it that way.

Then, let’s consider the Greek word for man, which is andros (ἀνδρός) and can be translated “husband” or “man.”

What determines translation for gunē and anēr,? Context determines translation. The context is the first husband and first wife, which is where this discussion started. However, this passage is used by Professor Burk and others to say a woman cannot exercise her gift of teaching in the weekend service because she is to be quiet and in full submission to all males in the room.

A few years ago, I had someone get crossways with me. They said, “I don’t agree with your translation of these verses.” I said, “Okay, then let’s take your translation. Your translation requires your wife to be in submission to every man when it comes to the things of God and the teachings of God’s Word. So, the next time your wife has a problem with my teaching, don’t try to help her, just bring her to me and I’ll help her.” Of course, this made him mad, just as I thought it would, and he said to me, “Who do you think you are trying to take authority over my wife when you are not her husband?” I looked at him and said, “Exactly, couldn’t agree more!” It is not a woman’s job to submit to every male but to the spiritual headship of her own husband.

Furthermore, 1 Corinthians 11 gives instructions on how a female is to prophesy or teach in a worship service where males and females are present and thus permission for a woman to prophesy, speak forth truth in the weekend worship service.

Because of this passage, Vanguard believes the Bible teaches that men and women can teach under the ordered authority of the church. If a woman is in submission to her husband and has the gift of teaching, she is potentially given the opportunity to teach at Vanguard. The authority of teaching rests with the elders and is discharged to and through the Senior Pastor of Vanguard and exercised by the teaching team made up of men and women with the gift of teaching.

The woman is in submission to her husband and under the authority of the elders when she teaches. She meets all the biblical requirements Paul lays out in 1 Timothy to exercise her gift of prophesying in 1 Corinthians 11. If women are not allowed to “speak” in church, then why does 1 Corinthians 11 go to great links to explain the process and order by which a woman is allowed to speak in a worship service?

Forbidding a woman to teach in the weekend service is not biblical and flies in the face of 1 Corinthians 11, which was also written by the Apostle Paul.

Not having women teachers in the weekend service is optional but to make it a biblical mandate is once again to do what the Catholic Church did at the time of John Knox and Martin Luther. The Southern Baptists are ignoring the biblical text to protect tradition and appease fears that allowing women to teach will lead to giving in to the gender wars of our culture.

However, let me be clear: it is possible to hold a biblical view of women pastors and teachers but not give into the cultural liberal gender war pressures of the day and still call the many forms of sexual sin, as the Bible calls it, sin.

Vanguard’s Practice

Vanguard Church of Colorado Springs, a Southern Baptist Church, for the past thirty years, is doing just that as we continue to love others into a real relationship with Jesus Christ.

Being homosexual, as the Bible told Lillian, is a sin.

However, being a woman is not a sin.

Being a woman with the gift of teaching is not a sin.

Being a woman who teaches adult men in the weekend service is not a sin.

Being a woman with the title “pastor” before her name is not a sin.

There are biblical options.

However, choosing not to allow these out of preference is not a sin, either.

I realize this compromise may not be possible within the current Southern Baptist Convention.

However, some unwinnable battles are worth dying for, and this would be one.

Preference vs Biblical Mandate

Professor Burk, saying to me that women teachers in the weekend service is an “illegitimate interpretation of the Bible”—when the original text allows for it—is a grave mistake on his part, Dr. Mohler’s part, and potentially the entire Southern Baptist Convention in June of 2027.

Summary

The SBC’s historical position dating back to the 1925 Baptist Faith and Message has evolved over time rather than remaining unchanged. Second, the exegetical biblical case against women with the title “pastor” or women teaching in certain contexts is weaker than many assume. And finally, church decisions should be driven by Scripture rather than fear of contemporary cultural pressures.

Final Appeal to the SBC

I implore you, Southern Baptist Convention, to turn back and not make women pastors and teachers a biblical line in the sand. Otherwise, the sand beneath this convention’s feet will erode over time and leave the SBC on the wrong side of God’s Word. And then, just like the Reformation led by Martin Luther, John Knox, and others against the Catholic Church over creeds and confessions above the Word of God, history will speak for itself.

May God have mercy on all our souls as we each attempt to do what’s right, not solely for our traditions, semantics, or fears, but for Jesus Himself, our Lord and Savior whom we will give account to for how we handle His Word to this world and for His Bride, the Church, the one He died and gave Himself for. Just like the Apostle Paul, I refuse to know anything except Christ and Him crucified for men and yes, for women too.

Blessings,

Pastor Kelly

General Christian

Women in Religion

Women Pastors

Dr. Al Mohler

Dr. Denny Burk

Southern Baptist Convention

Vanguard Church

Women Pastors and Teachers

About Pastor Kelly M. Williams

Pastor Kelly is the founding and Senior Pastor of Vanguard Church in Colorado Springs, where he has served for over 24 years. A Kentucky native and graduate of Liberty University and Dallas Theological Seminary (Th.M., cum laude), Kelly has led Vanguard to become the largest Southern Baptist Church in Colorado, with over 3,300 baptisms and 44 church plants. He is the author of Friend of Sinners and Real Marriage, and has spoken nationally for organizations like the Billy Graham Evangelistic Association. A passionate Bible reader and leadership mentor, Kelly lives with his wife Tosha and their five children on a small beef farm in Colorado. You can read more about the author here.

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