Welcome to CBE’s Library

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You’re not pretty enough. I’ve heard that voice in my head ever since I was a little girl. It didn’t matter if I got straight A’s, if my poem won a contest in school, if I succeeded in a spelling bee. As I grew older, the voice became more shrill when I realized that, according to culture, beauty was destined to define my relationships, as well as my inherent worth. 

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Clearly, justice matters to God and was important to many biblical authors. The gospel indicates that justice-doing is meant to be a central tenet of Christian theology and practice. Oft-quoted Galatians 3:28 and other like Bible verses make clear that the gospel undermines hierarchy. It follows that to “do justly,” Christians must dismantle hierarchies of any kind.

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It is crucial that we women who don’t fit into the church’s too-neat “happily ever after” narrative share our stories. Because God sees our struggles and the church should too.

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

 

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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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Over the past forty years, the remarkable presence of women in Prov 1–9 has drawn an equally remarkable number of studies, a gift from the rise of feminism and women in the academy. The combination of these two forces brings attention to the once invisible women in the text, figures generally overlooked or ignored as males have read and interpreted the text for other males. Now, however, the text again gives birth to these marginalized figures, providing them with bodies, eyes, ears, hands, feet, and especially, mouths for speech. Of 256 verses in Prov 1–9, 132 specifically mention or speak about women and another seventeen verses either introduce these texts or draw conclusions from them; hence fifty-eight percent of Prov 1–9. Yet, ironically, all this attention to women comes because of the writer’s interest and concern for young men (1:4), with a secondary appeal to older, wise men (1:5). For the sages, it would seem that the way to a man’s heart is not through food, but through women. After all, the author seems to assume, what better way to engage the attention of a young man than by speaking about or describing women?

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Digging deeper into Prov 31:10–31 in context reveals it was never intended to be a how-to manual for becoming the perfect woman. In the context of Proverbs, this passage is the parting mnemonic incentivizing young men to pursue wisdom and marry wisely.

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Having questioned the formulaic approach of so many other relationship “experts,” what’s left for us to do? Perhaps a return to the universal principles found in Scripture and the conduct modeled by Jesus is in order.

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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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Most of us acknowledge that differences between the sexes exist. Yet, rather than presenting the unique qualities of each gender as glorious God-given gifts, Morgan and Lookadoo portray these differences as irritating defects that each gender must learn to endure.

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