Welcome to CBE’s Library

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Snow falls gently
like little promises accumulating over the years,
piling into great mounds of failed commitment.
Too large to ignore,
it stands grim sentinel in the chill of resentment,
but it slowly melts away under the sunshine of mercy.

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In you I find peace my Lord
In you I find strength my God
I find contentment resting in Yahweh’s arms

Desires of the flesh consume me
They block out the light from Yahweh’s face
Until I find myself lost in an all too familiar place
I’ve heard this Siren song before, calling me,
Calling me further into the darkness
Where the face of my Savior is shrouded

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FROM THE CONCEPTION OF MANKIND IN THE

    GARDEN OF EDEN UNTIL THIS PRESENT HOUR,

 

I WAS IN HIS PLAN.

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Fall fountains of sun brimming
Bronze leaves burning
In summer’s dying light
 

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Femininity is a gift
Straight from the Lord
Once turned wrong
Now restored

The cross gives my hair
A new way to shine
The cross gives my back
A new and flexible spine
The cross gives my body
A new way to be preserved
The cross gives femininity
As a way to praise the Lord

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Shepherd, Instructor, Director.

“Father, lead in righteousness.
Read, teach, command.
We have gone astray.
Father, take the hand of the people.

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Rooted
in my kitchen chair,
your eyes blue flashing
fire,
leaping from soul, flare
where burn flames hottest.

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Another white bread and red wine wedding
walks the well-worn path down the white
petal-softened red carpet aisle.

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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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