Welcome to CBE’s Library

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The New Testament household codes reveal that early Christians were on the progressive edge of gender relationships in their world.

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The application is very basic, and its message is so practical. When we look at the marriage between Christ and the church, the secret ingredient is selflessnessit is selfless love.

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Although evangelical and Canadian histories have tended to under-examine the contributions of women, an emphasis on the example of Phoebe Palmer readily offers a visible standard of Canadian evangelical emancipation.

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The primary task when considering Paul's assertion, “the husband is the head of the wife,” should be discovering the meaning of this head-and-body metaphor, not arguing for an extended metaphorical sense of half of the metaphor—the single word, "head."

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Giles forcefully argues that “headship teaching can encourage and legitimate domestic abuse and it must be abandoned if domestic abuse is to be effectively countered in our churches.”

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Abundant canonical, literary, and epigraphical evidence proves women were ordained leaders in the church for centuries. Women who aspire to ordained ministry today can be encouraged by the rich history of women’s ordination.

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Abuelita theology recognizes the imago Dei in poor and marginalized women such as widows and grandmothers, understanding that when the image of God is degraded in one, it is degraded in all. 

 

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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.

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Academic

Is there a way forward beyond the dominant complementarian discourse at this nexus where a predominantly white North American evangelical Christianity has met racial and ethnic others, especially East Asians in the contemporary milieu?

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The tradition of women raising the eucharistic cup is witnessed from the late 100s to the mid-500s, including evidence from the three oldest surviving iconographic artifacts that depict early Christians in real churches.

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