Welcome to CBE’s Library

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Statistics reveal that churched families are not immune to abuse in the home, but few people dare to talk about it. Sometimes abuse doesn't even show because there are no bruises or black eyes or knocked-out teeth."But he never hits me," does not make these abuses okay and is no excuse for the equallyor perhaps even greaterdamaging trauma of invisible abuse. Battered Without Bruises dares to talk about it.

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"Home-schooled girls do not need 'further' education; they should just prepare for being a wife and mother." "A daughter should stay at home and serve her father until he chooses a husband for her." "The daughter is a 'helpmeet' for her father." "Parents should never let their daughter be out of their sight." "Women should never work outside the home." These and many similar sentiments are being dogmatically expressed by leaders of the Christian Patriarchy Movement.

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In the past few years, numerous people have asked me why I make such a big deal about gender equality. Have I experienced such extreme inequality? What traumatic experience drives my activism? Why am I so passionate and outspoken about this issue? People often assume that a tragic event in my personal life led to this behavior.

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Before the nineteenth century, a Chinese woman’s life was wrapped around three men: father, husband, and son. When missionaries brought the gospel to China, the destiny of Chinese women began to change.

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In patriarchy, not only is the misuse and abuse of power justified, it is also institutionalized. But the misuse and abuse of power is abominable to God. The prophet Isaiah wrote: "I have more than enough of burnt offerings...Stop bringing meaningless offerings...Take your evil deeds out of my sight!" (Isa. 1:11-16). Then he solemnly declared in 1:17, "Seek justice, rebuke the oppressors, defend the fatherless and plead for the widows."

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The book of Galatians reminds us we are called to be free, and to use that freedom to serve in love. 

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As I read the church’s brief report, my anger mounted. We knew that my friend had been abused. But we were now being told by our spiritual leaders, people with no professional training or knowledge on the subject, that she had not been abused.

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These were among the first women to find in Methodism a liberating power to preach the gospel, but they were not the last. A qualified openness to women as spiritual leaders and preachers carried over into early American Methodism

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William Witt argues that not only those in favor of, but also those opposed to, women’s ordination embrace new theological positions in response to cultural changes of the modern era.

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