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This article investigates the female prophets of the OT, offering a close examination of their texts and contexts. First, the words “prophet” and “prophecy” will be defined. Then, each of the female prophets named in the OT will be discussed, with attention paid to the ways biblical writers, redactors, and commentators may have minimized their impact.

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Biblical feminists, as opposed to other feminists outside and within the church, accept the full authority of all Scripture for all the people of God. But they recognize, with all modern people, that we do not absorb Scripture in its pure form into our understanding. Like anything else we read, reading Scripture is an interpretive process. 

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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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A historical case can be made that Christianity has, all things considered, been good for women. It has not been the mighty agent of gender oppression that it is sometimes made out to be. Still, contemporary Christians can hardly feel smug about the track record of our religious tradition. We live with the uncomfortable awareness that our faith has not been as affirming as it should have been, or as empowering for women as it certainly needs to be from now on.

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In the case of our understanding of “head,” an enormous emotional and spiritual significance is attached, as the Bible declares God to be the head of Christ and man to be the head of woman. To declare the Father as “boss, chief, or authority over” is to deny the status of the eternally begotten Son, equal to Father and Holy Spirit in goodness, power, and love.

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John C. Nugent argues that "Peter was not, in fact, affirming that women are weaker. Rather, he was asking men to lay aside their cultural advantage and to win over their unbelieving wives in the same Christlike manner that slaves, women, and the wider community were called to non-coercively welcome Gentiles into the chorus of believers who will 'glorify' God when he comes to judge.”

 
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When I was a child, the Stations of the Cross were a big part of my experiences of Holy Week at my home parish. I am a very visual person, so I remember well the stations that were on display. They were carved from a light-colored wood and rendered in a very realistic and striking style.

Of these stations, one in particular always stood out to me, the sixth station: Veronica Wipes Jesus’s Face. Even as a child, I was deeply moved by Veronica’s compassion for the Lord. Her simple yet profound act of mercy in his greatest moment of need had an unforgettable quality to it. Little did I know that the Veronica legend was so convoluted from a literary point of view and that it extended so profoundly into art, theology, and spiritual devotion.1

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