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This issue of Priscilla Papers includes an article by Abigail Dolan titled, “Imagining a Feminine God.” Abby’s article was among the winners of CBE International’s 2017 student paper competition. The other winners, also published here, are Haley Gabrielle and Nikki Holland. In this issue you will also read articles on 1 Peter 3 by John Nugent and on wealthy women of the NT era by Margaret Mowczko.

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"In many modern churches, only masculine language for God is deemed acceptable. This restriction is historically and, more importantly, biblically unfounded ... By having an essentially masculine view of God, we blind ourselves to other ways we may connect to God and understand God. This not only distorts our image of God, but a purely masculine view also negatively affects the way we interact with one another—most prominently, how the church interacts with women."

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In the search for a more inclusive understanding of God, the feminine “Sophia” has for many persons become a bridge between traditional Christianity and feminist concerns. So we ask: Who is Sophia, and where did she come from? Is she the long-awaited answer to this search?

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The story in Genesis 17 and 18 of the Lord’s telling first Abraham and then Sarah that they would have a son in their old age is one of the places in Scripture where a “sin of omission” is often committed.

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Recent events in the evangelical community—particularly with the release of Todays New International Version (TNIV) Bible translation—have raised concerns over masculine language. Does Jesus ask us to be fishers of people or fishers of men (Matt. 4:19)? Is there a difference? Should we be afraid to use words like people, especially when the ancient text and context warrants this?

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Throughout history why did the church frequently use feminine language for God? In what way did this feminine language serve the church? Why do we evangelicals, in contrast, appear so uncomfortable with feminine imagery for God?

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The complementarian conviction that women are under male authority and therefore must be excluded from (some) positions of leadership, rests in no small measure on their interpretation of God’s eternal, created order as established in Genesis 1-2. 

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Regular readers of Priscilla Papers will be familiar with those standard biblical texts one points to when discussing feminine imagery for God. We read, for example, of God extending a mother’s care in Isaiah 66:13, “As a mother comforts her child, so I will comfort you” (nrsv). Similarly, Jesus longs to offer such comfort and protection in Matthew 23:37 (also in Luke 13:24), “Jerusalem, Jerusalem…How often have I desired to gather your children together as a hen gathers her brood under her wings” (nrsv). In addition to motherly comfort, other common texts speak of God nursing and giving birth (e.g., Num. 11:12; Deut. 32:18; Isa. 42:14).

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Gen 1–3 speaks of the substantial and essential equality of the two sexes, the subordination of women being entirely a consequence of the Fall. The evidence is compelling and the support far reaching. This is a devastating finding for contemporary complementarians who ground their entire case for the permanent subordination of women on the premise that before the Fall woman was subordinated to man.

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