Welcome to CBE’s Library

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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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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.

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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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As a scholar of rhetoric and as a Pentecostal Christian, I notice that, although rhetoric and religion embody quite different theoretical perspectives, rhetoric, religion, and gender collide when we examine who is given the authority to speak and who is believed within the church.

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The Song abandons, even resists, the cultural accommodation that the rest of the OT makes to the male prerogative of jealousy within romantic love.

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Is there a divinely ordained hierarchy in the life of the church and home that is based on gender alone?

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Regardless of its often-preached status through the centuries, I can count the number of sermons I have heard on this book on one hand. 

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In what follows I outline the alternative theologies that have emerged among evangelicals since the 1970s when women’s emancipation changed the world forever.

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