Welcome to CBE’s Library

Tip: to find an exact phrase or title, enclose it in quotation marks.

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The Bible sets forth an ideal and calls the ideal woman an eshet-chayil, which is the Hebrew for a “virtuous woman” (KJV) or a “wife of noble character” (NIV). This Hebrew expression occurs only three times in the Old Testament, but a study of these three passages is likely to reveal what the Bible supports as an ideal of Christian womanhood.

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Oral tradition is important for an egalitarian understanding of the Bible—its origins, development, nature, and relevance—because women were among the key players in this stage of the Bible’s development.

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How many times have you gone to a women’s Bible study on Proverbs 31? It seems that discussions on this passage usually turn to how to be a good wife, mother, and house cleaner. 

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It was not by choice, but by calling, that I found myself a Proverbs 31 man.

 

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To read Priscilla’s story through a lens of male-only leadership diminished her calling and also Paul’s. It also obstructs, demeans, and even abuses God’s welcome to women leaders and their male allies then and now!

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CBE is dedicated to helping others locate their true identity and potential for ministry in Scripture’s teaching that in Christ there is neither Jew nor Greek, slave nor free, male nor female (Gal. 3:28).

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An overemphasis on the nuclear family lacks biblical perspective. While marriage is sacred and parenting highly revered in Scripture, the family that the Bible deals with most often is God’s family—God’s New Covenant community.

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"Although the people living in the Greco-Roman world might not have been able to imagine a world in which slavery does not exist, Paul’s churches leave the hierarchy of slavery behind as part of the world that is passing away, along with ethnic division and gender hierarchy. Paul removes the power differential from Philemon and Onesimus’s relationship (in their church), and he replaces that differential with koinōnia by asking Philemon to receive Onesimus as if he were Paul."

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Many evangelicals do not know how to read the very texts they claim establish their distinctive identity. Far from viewing the biblical texts too reverently typical evangelical approaches fail to respect the text enough.

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Both egalitarians and complementarians wish to retain the distinction of male and female, but for egalitarians, gender differences are not accompanied by rank, rule, authority, or power. It is not the male and female “distinctiveness but their inequalities of religious role that is abolished in Christ.”

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