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I'm reading N.T. Wright's latest popular installment entitled Surprised by Scripture and chapter 4, "The Biblical Case for Ordaining Women", caught my attention. Having previously read his stance, I expected not to be "surprised." Though I wasn't "shocked, amazed, stupefied, or bewildered" (all synonyms of "surprise"), I did get another picture, of sorts, about Galatians 3:28 (from which my blog's theme takes it's name, by the way).

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The last half of Philip B. Payne’s book Man and Woman, One in Christ: An Exegetical and Theological Study of Paul’s Letters begins an exegesis of Paul’s later writings in Ephesians, Colossians, and 1 Timothy and deals with some of the most contentious passages dividing the Church over the role of women.

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If you embrace the theological position that God the Son is eternally (read “permanently”) subordinate to God the Father and then ground your belief that submission of the wife to the husband is permanently true because of this theological position, then what does Mt. 22:30 mean?

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Though limitations on women in institutional leadership continue, Holiness and Pentecostal women continue to carry out evangelistic ministries using the venues of revival and camp meetings as well as women’s conferences and conventions.

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I once wholly believed in a patriarchal view—not only believed it, but lived it. I didn’t care if it didn’t feel good, I cared about obeying God.

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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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Complementarianism framed our world, even before we knew what it was called. Yet the practice of complementarianism troubled us. It troubled us so much that we finally decided to challenge it. The Making of Biblical Womanhood tells this story.

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Barr's historical insights provide context for contemporary teachings about women's roles in the church and help move the conversation forward.

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In the Social Justice Handbook, I identified with the passion Cannon has for social justice and the burden she has for drawing others to engage in compassion and action to address the issues and causes of injustice and poverty. Cannon succeeds in connecting her readers to issues of social justice, providing them with resources to help them to engage their immediate spheres of influence as "change agents" on behalf of the least among us.

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Ursula King’s reader, Feminist Theology from the Third World brings together the diverse perspectives of women engaging in feminist theology, giving recognition and honor to the often absent or underrepresented voices of women of the Third World and women of color in the Unites States. 

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