Welcome to CBE’s Library

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Can evangelical feminism be saved from secular feminism? In response, I propose that many of the needs and the bases for feminism come from God and God's followers. Further, both feminists and male chauvinists elevate values and perspectives that, in truth, should not be contradictory or exclusive from one another.

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Through rereading Scripture, studying for the ministry, and entering into greater leadership in the church, the history of Baptist (and other) women in El Salvador appears to be turning a corner.

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Even in the Christian church, women are often valued for what they do rather than for who they are. This is why the women’s liberation movement has struck a responsive chord in the hearts of many Christian women.

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My Dear Cohorts: The urgency of the occasion dictates the unprecedented action on my part of corresponding personally with all of you. Suffice it to say I would not interrupt your fiendish schedules were the matter not of utmost importance. I am deeply distressed with a new tactic the Enemy seems to be employing. Surely each one of you has admired my optimism through the centuries concerning our eventual overthrow of the Righteous. Indeed, as one reviews the rampant lapse in moral fiber throughout all the world in just the last earthlings’ generation, we all have cause for gleeful gloating!

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As Christian women confront the complex (and often negative) baggage carried by the word "feminist" today, these women can often feel ill-equipped to sort out the many social and theological issues regarding women's roles.

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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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Groothuis clearly defines and describes Evangelical Feminism in contrast to other forms of feminism and in distinction from "traditionalism." Two other areas treated in the book make significant contributions from my point of view. One is the historical evidence that the church has accepted in its view of the role of women from the culture, rather than constructing a truly biblical view. The second is the role that Satan plays in restricting women's use of their Spirit­given gifts in ministry to the church and to the world.

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For whatever our experience of singleness, be it freedom and joyous fulfillment or agonizing aloneness, our life this side of eternity will never be what God originally intended in creation. Regardless of our marital status, we cannot escape the human condition of fallenness. 

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“This is not a gender matter, it’s a language matter.” Professor Jimmy Duke speaks for many in his comments on translations (Saint Paul Pioneer, June, 1997:4D). I beg to disagree. As a professor of New Testament who has served on several translation committees, and as a woman, I propose that the May 27 “Guidelines for Translation” released from Focus on the Family’s headquarters in Colorado Springs are solely “a gender matter.”

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When a bomb goes off those behind the incident will usually take credit and publish a tract or manifesto to propagate their views. So it was in the latest chapter of the evangelical culture wars. On May 27, 1997, the International Bible Society (IBS) made a decision that exploded in controversy, and the real culprits behind the matter went to press proclaiming their point of view.

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