Welcome to CBE’s Library

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Women’s ordination and inclusion as leaders within the early church can be seen clearly when we explore how women participated in Jesus’ ministry, with specific attention to Acts 9:1–2.

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Despite verbal affirmation of women in ministry, women are often delegated to “safe” ministry with children rather than ministry that also works closely alongside men. This is not what God wants.

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The Bible is full of vivid maternal descriptions of God, yet many of us are still uncomfortable using maternal language to talk about God or to God. Reclaiming God’s feminine attributes helps us grow closer to God.

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We in the church have the responsibility to lead the charge in revolutionizing our misuse of gendered language. We have the clearest picture of how gender relations should be. We have the power to change the narrative.

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Hidden preconceptions cloud the behavior and language of our lives. One place this is clear is in how male pronouns and language dominate the language of educational settings, society, and the church.

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A deeper understanding of how the Finnish and German languages approach pronouns helps us see that it is possible to move past the nuances of language to the universal message of the Gospel.

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In the latest conversation sponsored by CBE and our 2021 Conference partners, Amanda Jackson asked three keynote speakers to consider the impact of patriarchy in Irish churches and the barriers that women face as a result. 

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One woman’s experience of being trained as a priest in the Church of England opened her eyes to a startling reality. A woman who dares to speak from a position of authority in the church is still a threat to too many.

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The barriers that prevent women from becoming pastors are innumerable. From even imagining it's possible to finding support—financial and spiritual—the world seems to stand against us in following this call with all its fury.

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As the one shepherding my congregation through worship, I want to make sure the songs we sing express the fullness of the Christian experience, including the female Christian experience. Who is writing the contemporary songs we sing? What backgrounds do they come from and, specifically, how many women are penning the church’s anthems? Not many. 

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