All Resources | CBE International

You are here

All Resources

Nicola Creegan and Christine Pohl—a theologian and theological ethicist respectively, and both professors at evangelical institutions—belong to roughly the same cohort of academic women: they pursued seminary then doctoral training in the 1980s, encouraged by the success of the third wave of feminism and its (albeit fainter) reverberations in the evangelical subculture. Living on the Boundaries is their attempt to track what happened to almost one hundred scholars like themselves: women with advanced theological training who have self-identified as evangelicals and feminists, though not always simultaneously.  Read more
When God speaks in the Bible, it is with authority—and this is no less the case when God speaks through women. Sometimes it is privately through ordinary women like the matriarch Rebekah (Gen. 25:25) or the young woman Mary of Nazareth (Luke 1:26-38). Elsewhere, women serve as public heralds of Israel’s deliverance (Ps. 68:11, Isa. 40:9), and later of Christ’s resurrection (Matt. 28:1-10, Mark 16:1-18, Luke 24:1-12, John 24:1-12). In the book of Proverbs, the very wisdom of God is personified as a woman who calls the foolish to repentance and the wise to obedience. She also provides an idealized model for a person of wisdom as the “woman of valor” in the poem that King Lemuel’s mother taught him (Prov. 31). And throughout biblical history, the official “thus saith the Lord” of the prophets is heard through courageous women like Miriam in the exodus from Egypt (Exod. 15:20-21,Mic. 6:4), Deborah during the era of the judges (Judg. 4-5), Huldah at the time of the kingdom’s fall (2 Kings 22:14-20, 2 Chron. 34:22-28), as well as the New Testament examples of Anna (Luke 2:36), Philip’s daughters (Acts 21:9), the unnamed women who prayed and prophesied at Corinth (1 Cor. 11), and the prophesying daughters of Israel in the last days announced by the prophet Joel (Joel 2) and celebrated by the apostle Peter on the day of Pentecost (Acts 2:17). Read more
First, some preliminary remarks about this sort of debate. I have read through some of CBE’s literature with great interest, but also with a sense that the way particular questions are posed and addressed reflects some particular American subcultures. I know a little about those subcultures—for instance, the battles over new Bible translations, some using inclusive language and others not. In my own church, the main resistance against equality in ministry comes, not so much from within the Evangelical right (though there is of course a significant element there), but from within the traditional Anglo-Catholic movement for whom Scripture has never been the central point of the argument, and indeed is often ignored altogether. Read more
One source of tension between egalitarians and complementarians is the frequent complementarian claim that egalitarians are the theological descendents of radical feminists such as Betty Friedan, Mary Daly, and Daphne Hampson. This is inaccurate. Egalitarians in fact see mentors in people like Catherine Booth, Jessie Penn-Lewis, Frances Willard, A. J. Gordon, Katharine Bushnell, William Baxter Godbey, Amanda Smith, Fredrik Franson, Sojourner Truth, B. T. Roberts, and Pandita Ramabai. Our theological moorings, as egalitarians, are directly linked to the first wave of feminists—people whose passion for Scripture, evangelism, and justice shaped the golden era of missions in the 1800s. These people not only advanced the biblical basis for the gospel service of women and people of color, but many of them also labored for the abolition of slavery and for voting rights for women. Read more
In terms of gender, language is very important. Words carry connotations and definitions of key concepts that ultimately delineate the point one is trying to make. Since the topic of gender is very broad, it requires very precise language with very precise meanings so writers will not be misunderstood. One author expressively makes this clear in an 850-page polemic against egalitarianism entitled Evangelical Feminism and Biblical Truth (EFBT). Read more
Much has been written about prophetic leadership, especially in the charismatic side of the evangelical church. For mainline Christians, prophetic leadership tends to be understood as a particular stance toward justice and peace, a hermeneutic of suspicion toward world systems of domination. Walter Wink’s concept of “engaging the powers” is an example of this approach to the prophetic task. Evangelical charismatics, on the other hand, have tended to think of prophetic ministry as the expression of an individual’s spiritual gift that calls the church to repentance, that unmasks sin and falsity in the church, and that holds forth supernatural words of knowledge for individuals and corporate bodies. Prophetic ministry for charismatics includes foretelling and forthtelling, an intercessory sensitivity to the voice of God. Rick Joyner is one example of several well-known prophetic leaders in the charismatic tradition. Read more
Men who love women have for centuries sacrificed their jackets, relinquished their seats, and held doors open for women. In recent years, some have considered manners like these to be “chauvinistic,” but, for egalitarian men, politeness has the added benefit of hard lessons learned. As a result, we see these protective respectful acts of kindness including more than just opened doors and sacrificed jackets. They also include the role of advocating for women. Read more
Women of the graduating class of 2005, it is both an honor and a joy to be able to join your family, your friends, and other members of the seminary community in celebrating this last leg of your seminary journey with you. You have worked hard to arrive here, and, as you leave, you take with you a wealth of skills, wisdom, and insight as you go forth as ministers of the gospel. As one of the many faculty who has invested so much into seeing you succeed in your journey, I cannot resist taking this opportunity to ask you to be sure to take just one more theological insight with you as you leave. The one insight that I would like for you to take with you is this: A sure understanding of who you are. Read more
Arguably, Mary Wollstonecraft can be as relevant today as she was in 1792 when she wrote A Vindication of the Rights of Woman. Her critique of societal norms and the education of women and children was revolutionary when she wrote it, and it still has the capability to be influential today. Why is this the case? Is her work so rich that it can be interpreted across cultures and time, or has society not changed as much as it might seem? Certainly, Wollstonecraft’s writing is interpretively rich and able to speak to many people; however, there are some elements of our contemporary society that might hinder the progress of the feminist movement, of which Wollstonecraft is considered the foremother. I intend to investigate Wollstonecraft’s argument for why men and women are equal in rationality and consider why her criticisms of society might still be applicable today by reflecting on applications to our broader society and, more specifically, the evangelical church. I will also suggest that it is unfortunate that a critique such as Wollstonecraft’s still needs to be applied in contemporary society, but that, if we can understand it in today’s context (and by neglecting it we would be causing injustice and miseducation to go unchallenged), then we should indeed apply her proposals. Read more
Vibrant, faithful women have helped to establish and build the Chinese church. Their robust faith and their engagement with the Scriptures empowered them to evangelize, preach, nurture and teach generations of Chinese Christians. In keeping with the Great Commission (Matt. 28:18-20), Chinese women committed themselves to bringing the gospel to people both near and far. In obedience to God’s creation mandate (Gen. 1:28), many dedicated themselves to the reform of China and the social uplift of Chinese in the Diaspora. In 1944 the Anglican Communion ordained a Chinese woman named Florence Li Tim-oi. Yet, at the dawn of the second millennium in the United States, women only constitute a fraction of the clergy in evangelical Chinese American churches (CACs). Read more

Pages