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Having evaluated the literary and cultural context of Deut 22:28–29, it is clear that its primary sociological and theological intentions reflect three prominent patriarchal themes.

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This article has shown that the Gen 3:15 Edenic covenant began in the Garden with the woman. It was then initially fulfilled with Deborah and Jael in Judg 4 and 5. Indeed, the Jael story actualizes the Gen 3:15 promise.

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Rather than focusing on a woman and her sin, the focus in this story is on a group of sinful, male, religious leaders who use their privilege to try to kill a woman to solidify their power.

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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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Muted Group Theory (MGT) is a sociological tool that aids in the study of interactions between dominant and sub-dominant groups—including, but not limited to, men and women. MGT can help those who have become aware of dynamics between the powerful and the marginalized but do not have a clear framework for articulating this awareness

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A critical analysis of complementarian interpretations of Scripture and the Trinity, as well as its impact and connection to the #MeToo movement.

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When the church argues for complementarianism (men and women have specific roles that “complement” each other), this empowers men to believe they have a distorted right to treat women in a lesser role.

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For too long, church leaders have failed to see the abuse in the church and failed to hear the women who cry out for justice.

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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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This paper argues that a close reading of Deborah's story and song reveals an ’eshet hayil, a “woman of valor” (cf. Ruth 3:11, Prov 12:4, 31:10). This is evident not only in the direct references to her, but also in the narratives regarding her associates Barak and Jael.

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