Welcome to CBE’s Library

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Scholar Veronica Mary Rolf introduces modern readers to Julian of Norwich by exploring her historical context, illuminating Julian's revelations and writings, and offering connections to a reader's life and experience.

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May we all be inspired by Rev. Rose Hudson-Wilkin, a woman who not only makes history, but does so with boldness and courage, unapologetically and matter-of-factly confronting sexism and racism on the national stage, to powerful leaders, and in some of the world’s most traditional, white and male-dominated halls of power.

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You're probably surrounded by women who are making history in one way or another, and you might not know it, because of course, they won't talk about it. They're too busy loving their neighbors. I'm fairly sure that most of these women are content to be forgotten by history, so long as God is remembered.

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There were some spaces in the medieval Western church where women were free to write theology and have spiritual influence. Yes, patriarchy and misogyny barred women from the priesthood and the great universities that produced scholastic theology. But many women became well-known, admired, and influential in monastic life and through mystic theology.

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Last week, we wrote about the life and work of Jo Anne Lyon, the first female general superintendent of the Wesleyan Church. This week’s article will focus on Rev. Emily Awino Onyango, an Anglican priest ordained in her native Kenya.

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Last week, we told the inspiring story of Shannon Lucid, a woman who persevered against the prevailing biases of her day in order to become part of the first class of NASA astronauts that included women. This week, we will focus on the life and achievements of Dr. Jo Anne Lyon, the first female general superintendent of the Wesleyan Church.

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Why does history matter? And in the context of Women’s History Month in particular, why does women’s history matter?

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Women pastors are not a new phenomenon, but many Christians aren't aware of the long history of women pastors in the church. 

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Recently, the Barna group came out with the news that 61% of Christian women “love Jesus but not the church.”[1] Why is that? Could it be because women have too often been denied influence and access?[2]

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What happens when the hall of theology becomes an echo chamber? What happens when half the sky meets God but the church doesn’t want to hear their story? What happens when the theological insights of women are pressed to the margins of Christianity?

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