Welcome to CBE’s Library

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Although we may idealize the early church, most of us would not have enjoyed a visit to a worship service at Corinth. The impression which one was most likely to receive was that of chaos and delirious insanity.

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. . . The twelfth verse (italicized above) contains a rare Greek verb, found only here in the entire Bible. This word, authentein, is ordinarily translated “to bear rule” or “to usurp authority”; yet a study of other Greek literary sources reveals that it did not ordinarily have this meaning until the third or fourth century, well after the time of the New Testament. Essentially the word means “to thrust oneself.” Its earliest meanings are noteworthy, since they might provide a quite different understanding of a difficult text. 

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There are many great blacks who have influenced our spiritual heritage. We find them both in and out of the Bible. We should like to tell you the story of the priest’s family who took in Moses in his hour of desperation. 

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Tennis does not defend patriarchy. Neither does she defend efforts to rid God of "maleness." Rather, she presents God the Father as a model for earthly fathers.

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Ephesians 5:15-6:9 is a Haustafel (a table of household duties) and is the central passage for Pauline teaching on Christian marriage. The passage, along with its reduced parallel in Colossians, is well known by persons of all persuasions on the issue of the relationship between wives and husbands. 

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This passage in I Timothy has caused much confusion about what women can or cannot do in church services or in teaching. In the oft-heated discussions, a verse or two, or even a single phrase is sometimes selected and the rest of the passage ignored.

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We turn our attention to the presence or absence of the Greek article in the crucial passages that have been used for centuries to limit the participation of women in teaching and leadership in the church.

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Reproduced from The Chinese Recorder and Missionary Journal, vol. 27, no. 6, June 1896.

 

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In Eden we glimpse the larger purposes of God for humankind. These glimpses offer the framework within which the debate about the specific roles for men and women in the Christian ministry must take place.

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The God presented by the biblical authors and worshipped in the Church today cannot be regarded as having gender, any more than God can be regarded as having race or color. In recognizing this truth, we will be more free to use inclusive metaphors for God.

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