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Welcome to CBE’s Library

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Feminine language is in the Bible and has been used in Christian worship, which implies that any male-exclusivist position is not an authentically conservative one.

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Kim Dickson brings Pentecostalism, evangelicalism, and atonement theology into conversation with the work of feminist theologian Elizabeth Johnson.

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John McKinley gives an honest and insightful critique of complementarianism, calling for a “Gender Humility” approach.

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The unifying theme of Judges 19–21 is the dismal failure of Israel to care for their most vulnerable, ultimately contributing to the demise of the nation. This theme is the culmination of two different agendas within the story.

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Complementarian colleagues and egalitarian allies welcomed women leaders, including their wisdom and moral agency as necessary in leading the Evangelical Theological Society in the future.

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Amid the patriarchy of the ancient world, early Christianity had a particularly liberating and redemptive place for women, one significant enough to be mentioned by Christianity’s first major critic, the second-century philosopher Celsus.

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In his response to a question posed by the Sadducees, Jesus said that those in the resurrection "neither marry nor are given in marriage." The reason women will not be "given in marriage" is that, in the resurrection, they will not be viewed as property.

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The application is very basic, and its message is so practical. When we look at the marriage between Christ and the church, the secret ingredient is selflessnessit is selfless love.

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Although evangelical and Canadian histories have tended to under-examine the contributions of women, an emphasis on the example of Phoebe Palmer readily offers a visible standard of Canadian evangelical emancipation.

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The New Testament household codes reveal that early Christians were on the progressive edge of gender relationships in their world.

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