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While imperfect and even contradictory at times, the church of the first five centuries helped define women’s sense of self, integrating their understanding of sexuality and marriage with the redemptive work of Christ in their own lives and communities, thus encouraging them to contribute to the work of the church. Read more
Jamin Hübner offers a detailed analysis of the "Nashville Statement" in hopes of shining a brighter light on the controversial document which addressed human identity, transgenderism, homosexuality, and other related topics. Hübner frames the debate, systematically examines the Statement itself, and concludes with final reflections. Read more
Much has been written about “sonship” and being “adopted as sons” as descriptions of being brought into and belonging to God’s family. Focus is often on the privileges of adoption in Paul’s letters, noting the love, honour, and freedom that follow. In light of this masculine language, we should ask whether women and girls experience daughterhood as bringing privileges and rights in the way men and boys experience sonship? More broadly, do we have a theology of daughterhood? Read more
Havilah Dharamraj
The Song abandons, even resists, the cultural accommodation that the rest of the OT makes to the male prerogative of jealousy within romantic love. This egalitarian ideal is amplified into the human-divine metaphor, offering the devotee a claim to the undivided affection of God, the same affection that he expects of his devotee. The Song looks forward to the ideal of lovers perfectly matched. Green eyes and all. Read more
Liz Gentry
“A sermon on Song of Solomon! But single people aren’t supposed to read that book!” This was my friend’s surprised and sarcastic reply as I told him I was working on this sermon. I laughed one of those rather somber “this is too real” kind of laughs, realizing the great irony of writing a sermon on a book that has had a painful history of being repressed or denied for those of us who are single. Read more
Regardless of its often-preached status through the centuries, I can count the number of sermons I have heard on this book on one hand. This is odd, in a sense, because in the conservative churches of my youth, marriage was expected, desired, and normative. But the romantic, even erotic voice of the Song was unwelcome on Sunday mornings. Sex was not a topic for the worship assembly, unless we were being reminded to save it for marriage. Sex was one of many dangers we were expected to “just say no” to, including especially serious matters such as drugs and alcohol, as well as other activities such as dancing and mixed gender swimming. Evidently the True Love Waits people had not read the Song’s explicit language closely enough to realize that both lovers are single. Read more
Christine Marchetti
The Song of Songs stands alone among the books of the Jewish and Christian canons as an unabashed exploration of sensual human love. Yet this interpretation was repressed for centuries, and the Song was instead read allegorically. Tremper Longman’s commentary notes evidence of early arguments that the Song deals with God’s relationship with humanity, and by AD 100, the allegorical interpretation was firmly established: Jews believed the poem reflects the relationship between God and Israel or between God and the individual soul; Christians followed suit, claiming the lovers’ romance symbolizes Christ’s love for the church. However, Cheryl Exum, Richard Hess, and Longman join a consensus of modern scholars who reject an allegorical interpretation, and they do so for similar reasons. Read more
Kirk MacGregor
This article maintains that the interpolation hypothesis sets a dangerous precedent for textual scholars who evaluate manuscripts, a precedent which would, albeit unintentionally, threaten the authenticity of many sound NT passages attested by the earliest relevant manuscripts but not by later manuscripts. Rather than following the interpolation hypothesis, this article argues that 1 Cor 14:33b–38 is best understood as Paul’s quotation and subsequent refutation of the Corinthian men’s position that women ought to be silent in the assemblies, a position which originated in the Judaizing faction of the church. Read more
Sara Barton
Because of the prevalence of traditional femininity ideologies that have subjugated women and shamed them for their sexuality, and because of unhealthy sexual narratives in our daily news, it is vital to teach an alternative spiritual narrative. The Song is an example of lovers who talk about sex and intimacy in a healthy mutual exchange. Women who are overcoming teaching, language, or experiences that have sexually disempowered them can be encouraged by the sensual and passionate Shulammite woman who takes initiative, for she seeks her lover, she is responsive to him, she wants intimacy, and she is intimate. Read more
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.   Read more

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