Welcome to CBE’s Library

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In a society where men still hold most of the social power and where the average husband possesses more physical power than the average wife, we desperately need models of manhood that stress responsibility rather than exploitation, service rather than abuse of power.

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The Song of Songs stands alone among the books of the Jewish and Christian canons as an unabashed exploration of sensual human love. 

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Covert (and perhaps unintentional) sexism is often as invisible to the perpetrators as it is to the victims.

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There is a considerable lack of clarity at both the popular and scholarly levels about exactly what evangelical feminists stand for vis à vis the standard platforms of conservative Protestantism on the one hand, and secular feminism on the other.

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More and more evangelical Christian men are sloughing off what they see as the myths of male superiority and entitlement and are focusing on repairing mistakes of the past.

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Christian Egalitarian Leadership takes further steps toward broadening the issues (e.g., it is about more than gender) but also focuses on one essential aspect of the thriving of egalitarianism—leadership.

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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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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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As the role of men in families is debated in America, since 1991 the rapidly expanding evangelical (Promise Keepers) men’s movement has sponsored conferences filling major sports stadiums. Christian bookstores are creating new “men’s" sections for the many new books on masculinity being produced by most of the conservative Protestant publishing houses. A survey of these books shows that the books do not display a monolithic “return to traditionalism" approach to the changing issues of gender and family relationships. 

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So important are women in the Bible that Proverbs, the Book of God’s wisdom, ends with a celebration of what a faithful reverent woman should look like: Proverbs 31:1-31.

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