Welcome to CBE’s Library

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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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In Phil 4:2–3, Paul exhorts two women, Euodia and Syntyche, to “pursue the same mindset in the Lord.” Unfortunately, he does not offer enough detail to confirm the exact nature of this request.

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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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Part 1 of a 3-part series, presented here, focuses on the radical redefinition of authority Jesus taught and set in motion for his church; it considers the complementarians’ circuitous idea of gender authority.

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There are six evident restrictions on authority that Christ the Head authorized and that apostolic missionaries set in motion in the New Testament house churches. These biblical boundaries of authority (exousia) unveil the extent to which complementarians practice masculine domination among God’s people.

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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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For many of us, our unease with the traditional position has nothing to do with being swayed by modern liberation movements; rather, our unease is a response to the weaknesses within the traditional position itself. In the spirit of 2 Timothy 2:15, I hope the critical comments I offer can become part of a conversation to examine whether, on this topic, our church has correctly handled the Word of Truth.

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