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C. F. D. Moule wrote that the problems raised by 1 Corinthians 11:2-16 “still await a really convincing explanation.” G. B. Caird added, “It can hardly be said that the passage has yet surrendered its secret.” W. Meeks regarded it as “one of the most obscure passages in the Pauline letters.”

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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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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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The two-dot-plus-bar ‘distigme-obelos’ symbols in Vaticanus signal added text. Five characteristic features distinguish their obeloi from paragraphoi. Like scribe B's LXX obeloi, all eight distigme-obelos symbols mark the location of added text. A gap at the exact location of a widely recognised, multi-word addition follows every distigme-obelos except one with distinctive downward dipping strokes. The Vaticanus Gospels are so early that they have virtually no high stops, a feature older than even 75. Consequently, they contain none of these additions, but the Vaticanus epistles have high stops throughout and contain their one distigme-obelos-marked addition, 1 Cor 14.34–5. Contemporaneous LXX G has corresponding distigmai.

 

 

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What does Luke mean when he says that Priscilla and Aquila taught Apollos “the way more fully?” We will answer this question by studying the wider as well as the immediate historical context of the text.

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Let us point the way to signs of racism and exclusion that are often not seen by those not affected by them.

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The occasion for writing the following article is this: at a recent summer convention [probably 1893] a young lady missionary had been appointed to give an account of her work at one of the public sessions. The scruples of certain of the delegates against a woman’s addressing a mixed assembly were found to be so strong, however, that the lady was withdrawn from the programme, and further public participation in the conference confined to its male constituency.

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There are profound metaphors of God as feminine in the Hebrew Old Testament. On occasion this poetic imagery is allegorized literally as female; most often the feminine appears in the Hebrew Bible in metaphor and allegory, as in Deuteronomy 32:18b where God, here named Eloah, gives birth to Israel in groaning and travail as of a woman giving birth. 

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Those who argue that the church must retain its predominantly masculine imagery for God and those who want to introduce into the church's vocabulary female imagery for God are in agreement at only one point: both are convinced that the integrity of Christian faith is at stake. 

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I wish to focus here on the distinctive theology of Hebrews and how it relates to gender equality. To name Hebrews “Priscilla’s Letter” has its own implications for gender equality. Here is a brief recapitulation of my argument.

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