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Arising from the experiences of Asian women, Asian feminist theology provides an example of viewing God not only as Father, but also as Mother.

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As I reflect on Genesis 3:16, “I will make your pains in childbearing very severe,” I realize that barrenness, miscarriage, and stillbirths are part of that curse; the ability to be “fruitful and multiply” would be hindered for both genders and on many levels.

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Traditional Jewish and Christian interpretations of the early chapters of Genesis have led to the heaviest blame often falling on Eve for the entrance of sin and death into the world... Faulty interpretations of many Bible texts concerning women foster the low status, oppression, and abuse of women the world around, which is one of the greatest social evils.

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If you are a conservative Christian, you may be worshipping at the altar of Baal. A conservative is anyone who wants to preserve the existing social order. While a conservative Christian may identify himself or herself as one who safeguards the orthodoxy of Christian doctrine, often there is also blind allegiance to customs having no divine sanction.

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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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Like many other biblical texts, Gen 17:15–16 invades our worldview and reminds us that God sought out covenant partners—both male and female—to bring blessings to all the nations.

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While we Christians tend to masculinize the Creator— after all, the Scriptures are written by men and refer extensively to God in masculine language—still, here and there are traditionally feminine characteristics ascribed to God (cf. Mt 23:37; Ps 91:4).

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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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Academic

Naming God as “Sophia” critically aligns the Divine with a specifically female concept, while also expanding the theological understanding of the character and attributes of God-Sophia.

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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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