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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Arising from the experiences of Asian women, Asian feminist theology provides an example of viewing God not only as Father, but also as Mother.

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Christian and Muslim women have faced similar struggles and thus can encourage one another as co-laborers in respectful dialogue.

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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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Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.

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A Zoom conversation with Kelley Nikondeha, author of CBE’s book club pick Defiant: What the Women of Exodus Teach Us about Freedom.

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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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C. S. Lewis argued against women as priests in his 1948 essay, “Priestesses in the Church?” His reasoning was that a female priest could not adequately represent a male God. Winslow examines this reasoning and finds it lacking.

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Having evaluated the literary and cultural context of Deut 22:28–29, it is clear that its primary sociological and theological intentions reflect three prominent patriarchal themes.

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