Welcome to CBE’s Library

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Though limitations on women in institutional leadership continue, Holiness and Pentecostal women continue to carry out evangelistic ministries using the venues of revival and camp meetings as well as women’s conferences and conventions.

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Could it be that the complementarian notion of “biblical womanhood” (especially the claim that women’s distinct personhood makes no room for women as teachers and leaders of men) is a recent, Western perspective?

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If you’ve spent any time in church (or in the New Testament text) you’ve heard of the famous couple, Priscilla and Aquila.

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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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Methodism began as a movement of renewal within the Church of England in the eighteenth century under the direction of John and Charles Wesley.
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Sister Gertrude Morgan’s record reveals her single-minded commitment to worship. Her artwork and music were saturated with images and words from Scripture.

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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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Sarah’s contributions as an abolitionist and defender of women’s rights are remarkable given her personal background.

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Maria Woodworth Etter, known both as the Trance Evangelist and the Mother of the Pentecostal movement, lived and preached in an era when women were required to be silent in church and submit to their husbands.

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Eminent Missionary Women by Annie Ryder Gracey in 1898 provides biographical sketches of a variety of nineteenth century missionary women.

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