The modern Church has undergone a profound shift, eroding its strength, courage, and conviction. The feminization of Christianity has transformed it from a faith that once stood boldly against secular opposition into a soft, sentimental gathering focused on feelings over truth. This shift has weakened the Church’s ability to stand firm in an increasingly hostile world, replacing a battle-ready faith with an emotionally driven, therapeutic spirituality.
One of the most glaring signs of this decline is the rise of touchy-feely sermons—messages that cater to emotional well-being rather than calling believers to spiritual warfare. Instead of engaging with and challenging hostile secular worldviews, many pastors now prioritize motivational, personal comfort, inner healing, and interpersonal connections, diluting the hard-edged truth of the Gospel.
Second, another destructive trend in the modern Church is the rise of female pastors, a clear departure from biblical teaching. Scripture explicitly states in 1 Timothy 2:12-14, “And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression.”
Can women be Bible teachers? Yes, but they cannot be a pastor De Jure (by law) or De Facto (by practice). Being a pastor “de facto” is to take on the role of the pastor by exegeting a passage (i.e., analyzing a text through its historical, cultural, linguistic, and literary framework) and then didactically (morally applying) the text of Scripture to a mixed audience. She can exegete and passage and apply it as long as it’s to a women’s audience, but she cannot do that to a mixed audience. Can women prophesy in front of the Church? Yes! Paul says they can, according to 1 Corinthians 11:5, as long as they are under authority. Therefore, this includes foretelling and forthtelling for either a warning or the edification of the Church or individual (Acts 21:10-12; 1 Corinthians 14:5, 26). Proof of the continuance of this category of prophecy is seen with Paul stating it in Romans 12:6 and 1 Corinthians 12:10, 28. Paul allows prophets and prophecy in the Church even after the transition period in Acts is over. (1 Corinthians 11:4-5; 13:2, 8-9; 14:1-6, 22, 24, 26-40; Ephesians 4:7-16) Paul admonishes us not to despise or have contempt for prophecy but to test/examine what is said and then hold to what is good. (1 Thessalonians 5:20-21) Paul allowed the office of prophet to continue, as evidenced when he calls certain believers “prophets,” calls on “all” to prophesy, and admonishes all believers to “desire earnestly to prophesy.” (1 Corinthians 14:1, 29, 31, 39) Again, Paul’s allowance of prophesying and prophets is not for writing Scripture but for edification or warnings to the Body of the Messiah or individual believers. A great example of this would be Jan Markell or Michelle Bachman, who take what is happening in the culture and shows the projection of how it points to Bible prophecy being set up to be fulfilled in these last days. Can women pray in front of the Church? Yes. Paul allows this in 1 Corinthians 11:5. Can a woman share her testimony before the Church? Absolutely! However, she cannot take on the role of a pastor, De Jure or De facto.
Paul’s reasoning for forbidding female pastors is not due to a lack of education, cultural context, or societal taboos. Instead, he grounds his argument from how God created the natural order, which means this principle transcends time, culture, and historical circumstances. In other words, it is a timeless directive based on the creation order.
Paul emphasizes that “Adam was formed first,” establishing his spiritual headship, which applies exclusively to males in the Church. Additionally, Paul notes that “the woman was deceived, not Adam.” Women, by nature, are more susceptible to deception due to the nurturing disposition God has given them, as well as the fact that they consistently score higher than men in emotionality, making them more inclined to prioritize feelings over objective truth. While this gift is an excellent strength in caregiving and relational support, it can become a weakness when engaging in spiritual warfare, where discernment and doctrinal steadfastness are critical.
Despite this, numerous women have risen to positions of pastoral leadership, including Joyce Meyer, Victoria Osteen, Paula White, Darlene Zschech, Vashti Murphy McKenzie, Serene Jones, Jacqui Lewis, Juanita Bynum, Cindy Trimm, Beth Moore, Bobbie Houston, and Marilyn Hickey. Their prominence in ministry represents a shift away from the Church’s biblical model of male leadership. This unbiblical shift undermines the authority structure established in Scripture. Rather than standing on biblical truth, many churches now embrace cultural trends, allowing secular feminist ideology to redefine Christian leadership out of opposition to the so-called “patriarchy”—which, in reality, is God’s divinely established order. The result is a weakened church that strays from its scriptural foundation and compromises its spiritual authority.
Third, the music in today’s churches has followed the same trend, replacing songs of strength, power, and doctrinal depth with soft, romanticized songs. These songs often portray Jesus in the language to a boyfriend, as a lover rather than a Lord, emphasizing His tenderness while neglecting His authority, power, honor, and strength. This “Jesus is my boyfriend” approach has reshaped how believers relate to Christ, making Him more of a personal comforter than a conquering King.
The atmosphere in churches resembles a prom or a performance at a concert, since it seeks to entertain and set the mood with dim lighting or not light at all and soft, emotion-driven singing. This phenomenon spreads like cancer through the Church through the multi-billion-dollar worship industrial complex, now controlled by major groups like Hillsong, Bethel, and Elevation Worship. They aren’t genuinely worshiping Christ—they’re worshiping their feelings. Their purpose in coming to Church isn’t to honor God but to seek an emotional high, a fleeting experience, or to experience a carefully crafted entertainment environment. They close their eyes and get lost in the emotional ecstasy of the music; it’s not about how to apply the truth they are hearing or worshipping God, but self-indulgence, lost in the moment’s emotion. Most people have been led to believe that genuine worship must feel profoundly personal and emotional. If they don’t experience this emotional high, they assume they haven’t had an encounter or experience with God. The most striking reality behind this shift in music is that a feminine principle of emotional openness drives it. And where are the male worship leaders? They have been convinced that being a beta male is spiritual, so they mimic a female’s soft, emotional style by singing with a higher, breathier, and more delicate tone. When you hear a male worship leader sing with a soft, airy, and almost whisper-like singing style, then you will know. This shift makes worship more about emotional expression than doctrinal truth, illustrating the feminine influence in modern church culture.
Fourth, Christian literature has increasingly focused on emotional and romanticized spirituality. Books like Falling in Love With Jesus: Abandoning Yourself to the Greatest Romance of Your Life, His Princess: Love Letters from Your King, When God Writes Your Love Story, Sacred Romance: Drawing Closer to the Heart of God, Jesus Calling, Come Away My Beloved, Lover of My Soul: Delighting in God’s Passionate Love, these titles encourage a deeply feminized view of faith, where Christianity becomes a love story rather than a call to discipleship, sacrifice, and struggle. This shift distorts the faith, making it more about a romanticized experience than doctrinal truth.
Fifth, an emotional emphasis is reinforced by ladies’ style fellowships and Bible studies for men, where men gather in circles, hold hands, hug, cry, sing softly, share their feelings, and comfort each other—something like a support group, which makes many men feel uncomfortable. Rather than fostering brotherhood built on a shared mission, protection, responsibility, and a spiritual fight, these kins of men’s bible studies and gatherings encourage emotional dependency and passivity. Furthermore, the emphasis on turning inward for the so-called “contemplative life,” like some mystical Hindu priest, Shaman, or Desert Father, is not Christianity. Rather than standing against the devil, the world, and sin, they would rather navel gaze towards the inward soul. Here is the problem with this practice: the answer to our problems is not turning inward but turning outward to God for help! Somehow, that escaped them in the Christianity 101 class. Men should be taught to engage in the cultural battle, defend the faith, be salt and light, and wear the armor and wield the sword of the Word of God against those who seek to destroy Christianity and Israel. This hermit-like, quiet retreat from the spiritual fight is not true Christianity but a demonic deception.
Sixth, perhaps the most troubling aspect of this trend is the rise of feminine spirituality, where erotic imagery is used to describe one’s relationship with Christ. This turns faith into something sensual rather than sacred, further reinforcing a femininity that strips Christianity of its strength and purpose. Women like Ann Voskamp: In her book One Thousand Gifts, Voskamp uses intimate language to depict her relationship with God, which some readers interpret as romantic or sensual. Her use of sexual metaphors and imagery in portraying her connection with God is troubling, to say the least. Agnes Blannbekin: This Austrian mystic’s revelations include vivid, sensual experiences with Christ, reflecting a personalized and intimate spirituality. Or Rita Nakashima Brock: Her work Journeys by Heart: A Christology of Erotic Power delves into the concept of erotic power in spiritual experiences, offering a feminist theological perspective. Similarly, Beth Moore has been critiqued for encouraging believers to view their relationship with Jesus in romantic terms. During the 2015 Living Proof Live Simulcast, she proposed making Jesus the “supreme romance” of one’s life, suggesting that this is what individuals were created for.
Sixth, at the forefront of this movement are “feminine” male pastors who embody this touchy-feely approach. Rather than leading with boldness and conviction, they offer a soft, inclusive, and non-confrontational message designed to make everyone feel comfortable rather than challenged. This shift has left many churches lacking strong leadership, making them ineffective in addressing the real battles facing Christianity today. Their sermons are carefully crafted to avoid offending anyone with the truth, leading them to cherry-pick Scripture and steer clear of anything controversial or unsettling for their audience. Rather than telling people what they need to hear, they tell them what they want to hear.
They never address the cultural war, the apostasy of the Church, or the significance of Israel. Instead, they interpret Bible passages through the hermeneutic of love and then launch from Bible passages into a myriad of personal stories about themselves, elevating their personal experiences above what the Scripture is saying. They practice narcissistic exegesis, which is a term used to describe an approach to interpreting Scripture where the reader inserts themselves into the biblical text as the central focus rather than seeking the intended meaning of the passage. This method twists Scripture to be about the individual, their feelings, struggles, or desires, rather than God, His character, and His redemptive plan. Instead of interpreting a passage based on its historical and theological context, the pastor assumes that every passage was written to him or his audience instead of the audience the biblical writer was writing to. Not all Scripture was written to us directly, but Scripture is for us as we apply what principles are universal to our lives. For example, not every promise God made can be applied to everyone. Promises made to Israel concerning their right to their land are not universal promises. Another example would be the reward of the 144,000 in Revelation 14:4, “who follow the Lamb wherever He goes.” This reward is not for anyone other than the 144,000 Jewish witnesses. Therefore, these pastors make Scripture about personal fulfillment rather than discipleship.
They promote Diversity, Equity, and Inclusion (DEI), Critical Race Theory (CRT), and feminism, believing this makes them “good people.” They remain silent on critical issues—saying nothing about abortion, the LGBT agenda, the trans movement, the rise of antisemitism, or Israel being attacked by genocidal groups like Hamas. When questioned, they deflect, claiming they want to be known for what they are for, not what they are against—a shallow and market-driven response. But the truth cuts both ways. Genuine truth declares both what you stand for and what you stand against.
The feminization of the Church has not strengthened its witness; it has crippled it. By prioritizing emotions over truth, comfort over conviction, and romance over reverence, this movement has weakened Christianity’s ability to stand firm in a world that seeks to silence it. If the Church is to reclaim its strength and witness, it must abandon this feminine version of faith and return to a bold, courageous, and unshakable commitment to truth.