Vindicating the Vixens

By | Gender & Faith, Women, Writing | One Comment

On March 23 at DTS, I moderated a panel discussion with Dr. Glenn Kreider, Sarah Bowler, Sharifa Stevens, Dr. Timothy Ralston, and Karla Zazueta about women in the Bible whom we have either vilified or marginalized. Vindicating the Vixens (Kregel Academic, forthcoming) is the result of a diverse team of 16 male and female theologians who’ve partnered to take a second look at vilified and marginalized women in the Bible, and we got some of the contributors in Dallas together to talk about our findings. The church has often viewed women’s stories through sexist eyes, resulting in a range of distortions. In this panel discussion, three of us DTS profs and three graduates talk about the women we explored.

Order Vindicating the Vixens.…

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Bathsheba’s Story: How I changed my perspective

By | Uncategorized | One Comment
Today we have a guest post from one of my former students, Sarah Bowler. I served as one of her thesis readers, and she did some brilliant work, a sampling of which you’ll find here: 
Bathsheba’s story captures our attention. Painters, such as Jean-Léon Gérôme or Rembrandt, have depicted her bathing provocatively. Actress Susan Hayword brought her story to life in the 1951 film “David and Bathsheba,” nominated for five Academy Awards. Authors speculate on her life in historical fiction works.
I’ve even stumbled across various forms of this social media meme (see photo).
god uses
Notice the words “David had an affair,” a fairly common phrase. I thought little of it the first time I saw the meme, but when I conducted research for my thesis on Bathsheba, my perspective changed.
I started with the notion that Bathsheba tends to get a bad rap. I had always figured the details
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The Women in Jesus’s Genealogy

By | Gender & Faith, Uncategorized | No Comments

“This is the genealogy of Jesus the Messiah, the son of
David, the son of Abraham . . .” (Matthew 1:1,
Two Gospels, Matthew’s and Luke’s, include genealogies
of Jesus Christ. Luke traces Jesus back through Abraham, while Matthew provides
the Messiah’s Davidic lineage. But another key difference between the lists is
that Matthew’s, unlike most such lists in the first century, includes five
women. And while many commentators view these women as examples of scandal and
grace, Matthew probably intended something different.
With the first four—Tamar, Rahab, Ruth, and Uriah’s wife—Matthew
shows Jesus’ fulfillment of God’s promise to Abraham that through Christ “all
nations” would be blessed (Gen. 22:18). All four
were Gentiles. The historian Philo (Virt. 220–22), who lived during Matthew’s
time, said Tamar was from Syria Palestina, a Canaanite city. And we know Rahab
was from Jericho. Ruth was a Moabitess. And …
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