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Welcome to CBE’s Library

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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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Sin is multidimensional in meaning, and both submission and self-esteem have both positive and negative aspects. I suggest that a theological examination of these concepts, in dialogue with psychology, can add a valuable dimension to current discussions on gender equality.

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Genesis teaches that men and women share the divine image equally and are therefore fully equal as human beings.

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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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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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Christian Egalitarian Leadership takes further steps toward broadening the issues (e.g., it is about more than gender) but also focuses on one essential aspect of the thriving of egalitarianism—leadership.

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