Welcome to CBE’s Library

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For the earliest Christians, part of what made them a target was the inclusivity they showed toward the overlooked and marginalized, which was a subversive aspect of their movement in the largely exclusive Greco-Roman culture they inhabited.

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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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In The Making of Biblical Womanhood: How the Subjugation of Women Became Gospel Truth, Beth Allison Barr shares her personal story of rejecting complementarian views on male headship and female submission.

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Wayne Grudem’s commitment to Scripture is to be commended, but his lack of serious engagement with key challenges undermines a work that has been over twenty years in the re-making. 

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Christian and Muslim women have faced similar struggles and thus can encourage one another as co-laborers in respectful dialogue.

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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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Keynote speakers Andrew Bartlett, Steve Holmes, and Lucy Peppiatt consider the spiritual and social consequences of theological patriarchy.

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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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This article will lay out a standardized pathway that men can take on their journey to becoming an ally.

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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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