Welcome to CBE’s Library

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What language is most effective in communicating the true meaning of Scripture? It is the language of the people with whom we want to communicate. We are at a point today where traditional Bible translations, with their male-oriented language, seem to many to be outdated.

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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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Maasai believers need a Maasai Christianity within which they “feel at home" to “enable women to view the Bible through African eyes and to distinguish and extract from it what is liberating.”

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Where and how we start in our interpretation of Scripture determines where we will end up. When seeking to understand the relevance of the Bible’s teaching for our lives, interpretive starting points are particularly significant. The method by which we read and derive meaning from Scripture is the fundamental determinant of the nature of the meaning we will derive.

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A prolific British hymn writer, Frances Ridley Havergal created poetic texts for the glory of God, but she also saw writing as her profession and livelihood.

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Two hundred years before Martin Luther’s reformation, a woman now known as St. Bridget of Sweden (1302-1373) challenged wayward kings, priests, and popes, calling them to repentance. 

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In the spring of 2002, Zondervan and the International Bible Society released the latest work of the ongoing Committee on Bible Translation (CBT), Today's New International Version (TNIV) of the New Testament. The Old Testament is slated for release in 2005. Approximately 7% of the text is changed from the last American revision of the NIV, published in 1984.

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Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)

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Margaret Fell, known to many as the “Mother of Quakerism,” is arguably one of the most fascinating figures in Western religious history. Though frequently overlooked by historians, Margaret Fell played a germinal role in the development of the Friends (Quaker) movement, and her life presents a compelling picture of the power of faith and the cost of discipleship.

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After languishing in obscurity for many years, the work of Phoebe Palmer (1807-1874) has been rediscovered by church historians and scholars. Palmer was a widely-recognized religious figure in her day—a woman whose concern for the holy life enabled her to transcend the limitations of both gender and denominational affiliation. 

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