Welcome to CBE’s Library

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Academic

Is there a way forward beyond the dominant complementarian discourse at this nexus where a predominantly white North American evangelical Christianity has met racial and ethnic others, especially East Asians in the contemporary milieu?

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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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C. S. Lewis argued against women as priests in his 1948 essay, “Priestesses in the Church?” His reasoning was that a female priest could not adequately represent a male God. Winslow examines this reasoning and finds it lacking.

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Even in the Christian church, women are often valued for what they do rather than for who they are. This is why the women’s liberation movement has struck a responsive chord in the hearts of many Christian women.

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As people and institutions demonstrate socially appropriate ways of being male or female, children become apprentices and learn what it means to be a boy or girl in their culture.

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I have a confession to make. I used to hate being a woman. And I hated God for making me one. But it wasn’t always that way.

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In his response to a question posed by the Sadducees, Jesus said that those in the resurrection "neither marry nor are given in marriage." The reason women will not be "given in marriage" is that, in the resurrection, they will not be viewed as property.

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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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. . . the introduction and passage of the four-fold resolution package and the internet conversations following the 67th Annual Meeting [of the Evangelical Theological Society] are symptomatic of the desire of some ETS members to move the Society in the direction of precise, doctrinal, and interpretive clarity and definition, ideally in the form of a doctrinal statement and other “position statements.” I am trained not only as a theologian but as a church historian; consequently I am inclined to be skeptical of conspiracy theories unless there is compelling evidence. Nevertheless, based on the evidence, some of us are now wondering if there is a conspiracy within ETS...

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King-James-Only advocates have taken a personal preference, elevated it to a theological absolute, and used it to divide liberals from conservatives, believers from unbelievers, servants of God from minions of Satan. Critics of inclusive language in Bible translation are doing the very same thing with their reckless, blanket denunciations of the TNIV.

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