Welcome to CBE’s Library

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When the church argues for complementarianism (men and women have specific roles that “complement” each other), this empowers men to believe they have a distorted right to treat women in a lesser role.

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With the publication of the Nashville Statement, the Council on Biblical Manhood and Womanhood sought to set out the Christian stance on human identity. This article offers an analysis to shine a brighter light on this controversial topic.

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A critical analysis of complementarian interpretations of Scripture and the Trinity, as well as its impact and connection to the #MeToo movement.

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A summary of six groundbreaking discoveries from Dr. Philip B. Payne's New Testament Studies 63 (October, 2017) article about the oldest Bible in Greek, Codex Vaticanus, and their implications for the reliability of the transmission of the Greek New Testament and for the equal standing of man and woman

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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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Impairment is any loss or abnormality of structure or function, be it psychological, physiological, or anatomical. A disability is any restriction or inability to perform an activity in the manner or range considered normal for a human being. The restriction or inability results from impairment. A handicap is a disadvantage for a given individual that limits or prevents the fulfillment of a role that is normal. As traditionally used, impairment refers to a problem with a structure or organ of the body; disability is a functional limitation with regard to a particular activity; and handicap refers to a disadvantage in filling a role in life relative to a peer group.

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We Lutherans all want to argue on the basis of God's revealed truth in the authoritative Scripture. Yet all of us come to this debate with our own personal history and agenda. My own history includes aversion to women in the public ministry as a result of experiences, first as a teenager, then as a student in Germany. More recently, I have developed a growing understanding of the just claims of Christian women who have been disempowered and marginalized in the church and a horror for what has been perpetrated in the name of male headship. A re-examination of the texts and another (this time happy) experience of having a woman as my pastor in the United States about a decade ago led me to abandon my previously held view that the ordination of women is not the Lord's will for his church today. I am now convinced to the contrary, although I do not like using the broad term feminist. My own personal pain is not only that close friends and relatives hold an opposing view, but that I fully understand that view as one who once held it (this is not said in any spirit of superiority).

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"Partners," as the term is used in this statement, means more than aides or helpers who give assistance from the sidelines. The emphasis is communion, a unity of purpose that links hands and hearts as full members of the team. It stresses full participation, sharing in both the risks and the benefits of the enterprise: "giving and receiving" (Philippians 4:15). It portrays an enduring alliance as long-term colleagues rather than a casual short walk together.

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“And it shall come to pass afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even upon the menservants and maidservants in those days, I will pour out my Spirit” (Joel 2:28, 29).

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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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