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Evangelical women face a myriad of messages related to pastoral and teaching roles in the church and academy. Some evangelical churches open their doors to women leaders while others reject the ordination of women and endorse explicitly hierarchical models of gender relations, both in marriage relationships and also in church and church-focused institutional hierarchies. Others even extend male authority to secular arenas, excluding women from exercising leadership or authority over men that is direct and/or personal.

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This article has shown that the Gen 3:15 Edenic covenant began in the Garden with the woman. It was then initially fulfilled with Deborah and Jael in Judg 4 and 5. Indeed, the Jael story actualizes the Gen 3:15 promise.

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As unwitting children of the Enlightenment, we seem to have a Tower of Babel–like craving for absolute certainty. And so both sides in the debate recruit biologists and social scientists as latter-day natural theologians who are supposed to help close the theological gaps by telling us, from a “scientific” perspective, what gender complementarity “really is.” Thus, Recovering Biblical Manhood and Womanhood (RBMW)1 has chapters on biology, psychology, and sociology, and Discovering Biblical Equality (DBE)2 has chapters written or cowritten by therapists, a sociologist, and an academic psychologist.3 But as an academic psychologist and gender studies scholar who did not contribute to either volume, I am now going to try to explain (not for the first time)4 why this is a misguided exercise. My basic points are these:

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Muted Group Theory (MGT) is a sociological tool that aids in the study of interactions between dominant and sub-dominant groups—including, but not limited to, men and women. MGT can help those who have become aware of dynamics between the powerful and the marginalized but do not have a clear framework for articulating this awareness

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Two competing visions—egalitarianism and complementarianism—are embedded within Christian pre-marriage counselling. This article examines how differing interpretations of Scripture shape marriage advice.

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Unwarranted criticisms by evangelical scholars of Deborah’s leadership in Judg 4–5 continue to devalue her work as “abnormal,” “wrong,” something done only in private or even in subservience to Barak. Some rabbinical scholars go so far as to brand her an arrogant woman who deserves God’s punishment. In contrast, this paper argues that a close reading of her story and song reveals an ’eshet hayil, a “woman of valor” (cf. Ruth 3:11, Prov 12:4, 31:10). This is evident not only in the direct references to her, but also in the narratives regarding her associates Barak and Jael.

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Throughout American history, gender theologies have been used to signify a religious organization’s level of tension to the surrounding culture. As a result, religious organizations have changed their gender theologies in response to cultural change. This process can be illustrated by a tale of two Baptists. Invigorated by the First Great Awakening of the 1740s, a robust American tradition of female piety was born. Revivalists broke with Puritan orthodoxy that equated Christianity to a hierarchical family. The revivalists, instead, envisioned a new covenant—one that emphasized individual rebirth within a community that was related, not by biological ties, but by grace. Within the bond of spiritual fellowship, the revivalists affirmed that men and women, rich and poor, lettered and ignorant, were as capable as ordained clergy of discerning spiritual truth, leading to communities of relative egalitarianism.

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Many adolescent girls face psychological struggles. For example, eating disorders disproportionately affect adolescent girls compared to the rest of the population. Approximately 40 percent of anorexia nervosa cases occur in females ages fifteen to nineteen.1 The prevalence of this disorder is of special concern given that the mortality rate for anorexia nervosa is more than twelve times greater than the annual death rate due to all causes of death for girls ages fifteen to twenty-four years in the general population.2

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What are the experiences of women in Christian leadership? Do they have salaries comparable to men? Do they encounter stereotypes based on gender? Do they have the respect of their congregations? Howell and Thompson provide a glimpse into the experiences of these women to inform present and potential church leaders, and to increase the awareness of congregations and denominational offices.

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Over the past several decades, women have made strides toward equality in the secular world as well as the church. While some claim these changes have happened too quickly and mourn what they see as the loss of tradition, others believe they have been too long in coming and lament that we still have so far to go. While studying certain aspects of the debate, we—this article’s authors—began to craft a research project: Cameron posed a question while a student in Susan’s Gender Studies course, a question which has focused our attention on a related but unexplored aspect of the gender equality struggle. Here is what happened.

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