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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 We are at a point today where traditional Bible translations, with their male-oriented language, seem to many to be outdated.

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Abuelita theology recognizes the imago Dei in poor and marginalized women such as widows and grandmothers, understanding that when the image of God is degraded in one, it is degraded in all. 

 

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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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The most glaring difference between the theological quest of white women and black women is the fact that black women are dealing with three levels of oppression (racism, sexism, and classism) while the white women’s struggle with oppression can be one dimensional: fighting the Victorian model of the weak (even pampered) woman who can’t do anything for herself.

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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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In recent decades, traditionalists have dug for deeper roots in search of a viable biblical theology on which to support their superstructure of hierarchy. What has emerged instead in contemporary complementarianism is a sociocultural and extrabiblical “theology of roles.” It is this to which we will direct our critique.

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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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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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