Welcome to CBE’s Library

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In every corner of the world, religious teachings on gender and power have an enormous impact on human lives, especially those of girls and women. For this reason, Christians have a responsibility to accurately critique biblical teachings on gender. 

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La Bible a-t-elle une double lecture des genres ? Bien des auteurs évangéliques reconnus croient voir dans la Bible, une tension entre l’affirmation de l’égalité des genres  et la distribution des rôles entre l’homme et la femme. Peut-on dégager une position biblique raisonnable sans faire violence au texte ? Doit-on sacrifier une bonne exégèse sur l’autel de la théologie systématique ? A l’évidence, une bonne exégèse va de pair avec une théologie systématique. Pendant 41 ans, je me suis débattu, dans la prière, avec les apparentes contradictions relatives aux genres, et je peux dire que les textes bibliques eux-mêmes m’ont amené à les comprendre différemment. Dès la création, et jusqu’à la nouvelle création, le message biblique sur les genres, dans l’église et dans le couple ne varie pas : il affirme le statut égal de l’homme et de la femme.

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The struggles of Christian women with sexuality, food, and their bodies reflect the Church’s historic ambivalence towards the body—particularly the female body. The embodiment of God in the Incarnation, Jesus’ embrace of lepers, prostitutes, and women, and Jesus’ bodily resurrection establish a radical foundation of body affirmation. Yet the history of the Church demonstrates a decidedly negative view of the body and sexuality. 

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Welcome to high school youth group. Tonight’s message: modesty. The boys are escorted off to another room for this conversation—modesty is an issue for women. This captive audience of young women listens as their youth pastor outlines why and how a girl should be modest.

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Rather than focusing on a woman and her sin, the focus in this story is on a group of sinful, male, religious leaders who use their privilege to try to kill a woman to solidify their power.

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Romans 16:7 presents two interpretive issues. Was the person named Iounian a man or a woman and was Iounian counted as “highly regarded among the apostles” or only “highly regarded by the apostles”?

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As we walk with Hannah, we see how she encounters and discovers who God says she is. This is a message not just for moms, but for all of us. Every day of our lives, we are asked to fit into a certain shape, but we don’t always fit the mold.

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Much has been written about “sonship” and being “adopted as sons” as descriptions of being brought into and belonging to God’s family. Focus is often on the privileges of adoption in Paul’s letters, noting the love, honour, and freedom that follow. In light of this masculine language, we should ask whether women and girls experience daughterhood as bringing privileges and rights in the way men and boys experience sonship? More broadly, do we have a theology of daughterhood?

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In this article, Margaret Mowczko looks at the social dynamic of class, a dynamic that typically trumped gender. She also looks at what the NT says about particular women who were wealthy. Her hope is that this discussion will present a broader, more authentic view, beyond limited stereotypes, of the place and participation of certain women in the first-century church.
 
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Someone ought to count the women of the Bible. More to the point, someone ought to count them accurately. I mention this because a quick Internet search reveals significant disparity in the various numbers people give for the women in the Bible. I should not criticize, however, for several difficulties make such counting an impossible task.

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