Welcome to CBE’s Library

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Abuelita theology recognizes the imago Dei in poor and marginalized women such as widows and grandmothers, understanding that when the image of God is degraded in one, it is degraded in all. 

 

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Like Mary the Mother of Jesus, Christian men and women are called to bring Christ to the world.

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Like Mary of Luke 10, our identity in Christ is not primarily as females or males, but as faithful disciples.

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If we broaden our scope to a global and centuries-long view, it becomes clear that the church’s primary source of biblical interpretation and application has been preaching.

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Academic

Is there a way forward beyond the dominant complementarian discourse at this nexus where a predominantly white North American evangelical Christianity has met racial and ethnic others, especially East Asians in the contemporary milieu?

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C. S. Lewis argued against women as priests in his 1948 essay, “Priestesses in the Church?” His reasoning was that a female priest could not adequately represent a male God. Winslow examines this reasoning and finds it lacking.

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This sermon on Mary and Martha in Luke 10 argues that the problem is neither Martha’s housework nor Mary’s sitting at the feet of Jesus. The problem is judgment, which should be replaced with celebration of the gifts of others, even when those gifts differ from our own.

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This article will consider how the coming of the kingdom of God provides “an alternative ordering of society” regarding women in community and leadership

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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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Through Mark’s artful storytelling, this unnamed woman—whom Jesus witnesses giving an offering in the temple—encapsulates the self-giving life of Christ and foreshadows the lives of all Christians who follow Jesus well.

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