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Unwarranted criticisms by evangelical scholars of Deborah’s leadership in Judg 4–5 continue to devalue her work as “abnormal,” “wrong,” something done only in private or even in subservience to Barak. Some rabbinical scholars go so far as to brand her an arrogant woman who deserves God’s punishment. In contrast, this paper argues that a close reading of her 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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St. Luke tells us that the women who followed Jesus to the cross “were beating their breasts and wailing for him” (Luke 23:27 NRSV). Some feminist and womanist theologians still wail at the sight of the cross—they reject traditional theories of atonement that regard the torture and death of an innocent man as a good intended by God. Many feminists and womanists find God’s saving activity hidden beneath this senseless and tragic brutality. Our goal in the present article is to analyze what feminist and womanist theologians have to say about the cross of Jesus, and from this, to examine our understanding of God’s saving activity in light of their helpful critique.

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The most glaring difference between the theological quest of white women and black women is the fact that black women are dealing with three levels of oppression (racism, sexism, and classism) while the white women’s struggle with oppression can be one dimensional: fighting the Victorian model of the weak (even pampered) woman who can’t do anything for herself.

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Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)

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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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Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.

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Faith-rooted organizing draws from the roots of our traditions to help faith communities engage larger movements for justice in our world. In this workshop, Lisa Sharon Harper equips listeners to engage the issues at play in their towns and cities by examining the response of Nehemiah to his colonized context.

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American women experience equality in a much different way than the women who are coming to us from other countries. This workshop compares the American woman's experience of equality to the experience of displaced women such as refugees, immigrants, and victims of trafficking, and shows how we can advocate for them even as we work toward our own equality.

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This seminar introduces participants to the surprising ways that even socially conscious Christians can be hindered by unconscious cultural captivity and ingroup influences, and contrasts this with what Rivera calls "remarkable Christianity."

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Economically, teaching girls has the most significant impact of development funds, as seen in education and health outcomes. Come and hear inspiring stories of “education for liberation” from my experiences as a missionary teacher among the Maasai in Tanzania, East Africa. Beyond economics and development, this session develops the title’s theme with a biblical application from the Book of Ruth, incorporating intercultural interpretation and illustrated by stories of Tanzania women. 

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