Welcome to CBE’s Library

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Cleansing the Bible of counter-cultural female roles not only masculinizes history, it also deprives women of a broader picture of how God has and might use women and their gifts in church, home, and society.

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Seventeen essays explore how the biblical Miriam, Mary the mother of Jesus, Mary of Bethany, and Mary Magdalene were portrayed in the early Christian era, also touching on Jewish and Muslim interpretations.

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Before we get too far into this sermon, I need to say one thing: my brother had it coming. So none of this is my fault. Well, not entirely my fault. It might be his fault. Or my parents’ fault, even, for the whole thing started because they had the audacity to sell their house. The one we had was fine. I had my own space there, away from my brothers—a nice reading spot, a shelf full of books, and plenty of room for my favorite pastime: minding my own business.

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In his presentation of the Gospel of Jesus Christ, Luke introduces certain individuals who responded appropriately to the revelation of God in Jesus. One such person was Mary of Nazareth. A closer look at a few familiar passages, the Annunciation and the Magnificat (Lk 1:26-56), reveals certain characteristics of biblical spirituality that are exemplified in Mary.

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Could Mary have refused,
when it was offered her,
 

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“This is not a gender matter, it’s a language matter.” Professor Jimmy Duke speaks for many in his comments on translations (Saint Paul Pioneer, June, 1997:4D). I beg to disagree. As a professor of New Testament who has served on several translation committees, and as a woman, I propose that the May 27 “Guidelines for Translation” released from Focus on the Family’s headquarters in Colorado Springs are solely “a gender matter.”

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Luke 1:46–55 is both a beautiful hymn sung to glorify God and an interpretive puzzle. This text, widely known as the Magnificat, is one of several songs Luke uses at a crucial moment in the birth narratives in order for characters to explain the amazing ways in which God is moving. Luke includes it in his narrative to foreshadow the ministry of reversal Jesus will bring, first to Israel and eventually to all people. It is a praise hymn made up of a combination of OT allusions—more specifically, allusions to the Greek translation of the OT commonly referred as the Septuagint and abbreviated LXX. What follows is a study of the LXX allusions that combine to make up this praise hymn—allusions which have the cumulative effect of presenting Mary as a key character in the continuation of God’s OT promises and plan.

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An Open Letter to James Dobson, Paige Patterson, Wayne Grudem, Lars Dunberg and Bruce Ryskamp… and the other signers of the Colorado Springs Guidelines

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