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Welcome to CBE’s Library

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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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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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Giles forcefully argues that “headship teaching can encourage and legitimate domestic abuse and it must be abandoned if domestic abuse is to be effectively countered in our churches.”

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The primary task when considering Paul's assertion, “the husband is the head of the wife,” should be discovering the meaning of this head-and-body metaphor, not arguing for an extended metaphorical sense of half of the metaphor—the single word, "head."

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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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Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.

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