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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 We are at a point today where traditional Bible translations, with their male-oriented language, seem to many to be outdated.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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The one hundred and ninety-seventh letter of Gregory of Nazianzus, addressed to Gregory of Nyssa, contains a message of consolation over the death of Theosebeia, who has apparently been his colleague in the Gospel ministry. “Theosebeia, actually the priestess and colleague of a priest and equally honored and equally worthy of the Great Sacraments.”

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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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An unfortunate history of misinterpretation and abuse has surrounded 1 Corinthians 11:2-16. It has been taken out of context and used to suppress women’s involvement in the ministry of the church. The egalitarian interpretation, however, finally perceives this verse, not as a tool of oppression, but as one with a helpful cross-cultural message. 

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Every time discouragement sets in because of the slow progress of egalitarian ideas, we ought to be able to reach over our shoulders and pull from the shelf a book such as Sapinsley's. The story of Mrs. Packard (1816-1897), set in the American midwest, should remind all of us how much has been accomplished by our forebears.

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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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Forbes now is in secular academia, teaching rhetoric in writing, and she's turned her research attention to selected women who have unwittingly wielded a great deal of influence if not power, particularly in the twentieth century: devotional writers or compilers.

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