Welcome to CBE’s Library

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When people share their stories of harmful church teachings about gender roles, we’re accustomed to real horror stories of abuse. We also know that the problem is far more widespread, and it’s not always so overt.

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Female theology students in a rural context are often online students who don’t regularly see flesh-and-blood role models: women who are leading in church, teaching a mixed congregation and fulfilling other roles.

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Domestic abuse is prevalent among Christians and often perpetuated by the way churches respond to women who report, which is reinforced by common unbiblical teachings on divorce. Churches must do better.

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While the world was preoccupied with the COVID-19 pandemic, an invisible pandemic was quietly yet viciously invading homes. Marriages were at new high levels of distress, punctuated by increased levels of gender-based violence.

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My sister, Becky, was seven years older than me, and trying to prove myself as smart and beautiful as she was would capture my attention well into my twenties. Becky was a wonderful older sister.

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“Healthy” is not exactly the adjective I would match with the word “sexuality,” especially when it comes to the ways the church and Christians have portrayed and lived out what we believe about sex these past few centuries.

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The only way to stop oppression is to end the oppressor mindset. Women can't do that by dressing modestly or being friendlier. That duty begins and ends with the oppressor. Men.

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On average, one woman a week in Australia is killed by a man who says he loves her. The prevalence of domestic violence is staggering. The figures are breathtaking and hard to believe. An unimaginable number of women’s lives are blighted by this scourge. In the US, Europe, and Australia, one in four women will experience physical abuse from an intimate partner in their lifetime.

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Editor's Note: This is a Top 15 CBE Writing Contest winner. Enjoy! My family moved to a new place last year, so we are relatively new to our current church. 

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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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