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Welcome to CBE’s Library

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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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Emilienne Loubota was an uncommon hero and a foremother to the women pastors in the Evangelical Church of Congo.

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By paying attention to the context and specific word usage of 1 Corinthians 14, it becomes clear that Paul was not asking anyone—tongues-speakers, prophets, or women—to be quiet permanently.

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When translators choose to use “whore” throughout Ezekiel 16, they let readers think it’s okay to use words with inescapably derogatory connotations. And the true focus of the passage—apostasy—gets lost.

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We stand united in Christ to proclaim women’s dignity and purpose through accurate Bible translations, remembering that dehumanizing ideas about people lead to dehumanizing actions.

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I would recommend the CSB over the ESV. I would not, however, recommend the CSB over other Bibles that have a commitment to gender-accurate translation—most notably the CEB.

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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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Barr's historical insights provide context for contemporary teachings about women's roles in the church and help move the conversation forward.

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