Welcome to CBE’s Library

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Abundant canonical, literary, and epigraphical evidence proves women were ordained leaders in the church for centuries. Women who aspire to ordained ministry today can be encouraged by the rich history of women’s ordination.

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Academic

Naming God as “Sophia” critically aligns the Divine with a specifically female concept, while also expanding the theological understanding of the character and attributes of God-Sophia.

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The tradition of women raising the eucharistic cup is witnessed from the late 100s to the mid-500s, including evidence from the three oldest surviving iconographic artifacts that depict early Christians in real churches.

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Catherine Kroeger, the founding president of CBE, stated, “although women had made forays into the field of biblical interpretation, it was to be Katharine Bushnell who would bring out the heavy artillery.”

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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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Cleansing the Bible of counter-cultural female roles not only masculinizes history, it also deprives women of a broader picture of how God has and might use women and their gifts in church, home, and society.

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The church of the first five centuries helped define women’s sense of self, integrating their understanding of sexuality and marriage with the redemptive work of Christ, thus encouraging them to contribute to the work of the church.

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Authors Jason Eden and Naomi Eden consider, in light of the case of Naomi's 104 year-old grandmother, a well-respected leader in her church community, how age might affect debates and controversies regarding the status of men and women within contemporary Christian circles.

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A critical analysis of complementarian interpretations of Scripture and the Trinity, as well as its impact and connection to the #MeToo movement.

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In this article, Margaret Mowczko looks at the social dynamic of class, a dynamic that typically trumped gender. She also looks at what the NT says about particular women who were wealthy. Her hope is that this discussion will present a broader, more authentic view, beyond limited stereotypes, of the place and participation of certain women in the first-century church.
 
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