In 1625 Lady Eleanor Davies' life took a dramatic turn when, by her account in 1641, a "Heavenly voice" told her "There is Ninteene yeares and a halfe to the day of Judgement, and you as the meek Virgin". That same year she published her first treatise, A Warning to the Dragon, initiating her controversial career as a writer of prophetic tracts. Between 1641 and 1652 she would produce some 66 of them, using the Bible to gauge the cosmic significance of events, great and small, taking place in her nation and in her personal life. They focus on a complex of personal and political events that Lady Eleanor thought indicated the fast approach of the "last days" foretold by the biblical prophets Daniel and John of Patmos. A complement to Teresa Feroli's facsimile edition of Eleanor Davies' pre-1640 texts (Ashgate, 2000), this pair of volumes reproduces 60 texts from the corpus of 66 printed between 1641 and 1652.

In 1625 Lady Eleanor Davies' life took a dramatic turn when, by her account in 1641, a "Heavenly voice" told her "There is Ninteene yeares and a halfe to the day of Judgement, and you as the meek Virgin". That same year she published her first treatise, A Warning to the Dragon, initiating her controversial career as a writer of prophetic tracts. Between 1641 and 1652 she would produce some 66 of them, using the Bible to gauge the cosmic significance of events, great and small, taking place in her nation and in her personal life. They focus on a complex of personal and political events that Lady Eleanor thought indicated the fast approach of the "last days" foretold by the biblical prophets Daniel and John of Patmos. A complement to Teresa Feroli's facsimile edition of Eleanor Davies' pre-1640 texts (Ashgate, 2000), this pair of volumes reproduces 60 texts from the corpus of 66 printed between 1641 and 1652.

Catholic or Protestant, recusant or godly rebel, early modern women reinvented their spiritual and gendered spaces during the reformations in religion in England during the sixteenth century and beyond. These essays explore the ways in which some Englishwomen struggled to erase, rewrite, or reimagine their religious and gender identities.

Republic to restoration cuts across artificial divides between periods and disciplines,often imposed for reasons of convenience rather than reality. Challenging the traditional period divide of 1660, essays in this volume explore continuities with the decades of civil war and the Republic, shedding new light on religious, political and cultural conditions before and after the restoration of church and king. Transdisciplinary in conception, it includes essays on political theory, poetry, pamphlets, drama, opera, art, scientific experiment and the Book of Common Prayer. Essays in the volume variously show how unresolved issues at national and local level, including residual republicanism and religious dissent, were evident in many areas of Restoration life, and were recorded in memoirs, diaries, plays, historical writing, pamphlets and poems. An active promotion of forgetting, and the erasing of memories of the Republic and the reconstruction of the old order did not mend the political, religious and cultural divisions that had opened up during the Civil War. In examining such diverse genres as women’s religious and prophetic writings, the publications of the Royal Society, the poetry and prose of Marvell and Milton, plays and opera, court portraiture, contemporary histories of the civil wars, and political cartoons, the volume substantiates its central claim that the Restoration was conditioned by continuity and adaptation of linguistic and artistic discourses. Republic to restoration will be of significant interest to academic researchers in a wide range of related fields, and especially students and scholars of seventeenth-century literature and history.

The history of women interpreters of the Bible is a neglected area of study. Marion Taylor presents a one-volume reference tool that introduces readers to a wide array of women interpreters of the Bible from the entire history of Christianity. Her research has implications for understanding biblical interpretation--especially the history of interpretation--and influencing contemporary study of women and the Bible. Contributions by 130 top scholars introduce foremothers of the faith who address issues of interpretation that continue to be relevant to faith communities today, such as women's roles in the church and synagogue and the idea of religious feminism. Women's interpretations also raise awareness about differences in the ways women and men may read the Scriptures in light of differences in their life experiences. This handbook will prove useful to ministers as well as to students of the Bible, who will be inspired, provoked, and challenged by the women introduced here. The volume will also provide a foundation for further detailed research and analysis. Interpreters include Elizabeth Rice Achtemeier, Saint Birgitta of Sweden, Catherine Mumford Booth, Anne Bradstreet, Catherine of Siena, Clare of Assisi, Egeria, Elizabeth I, Hildegard, Julian of Norwich, Thérèse of Lisieux, Marcella, Henrietta C. Mears, Florence Nightingale, Phoebe Palmer, Faltonia Betitia Proba, Pandita Ramabai, Christina Georgina Rossetti, Dorothy Leigh Sayers, Elizabeth Cady Stanton, Harriet Beecher Stowe, St. Teresa of Avila, Sojourner Truth, and Susanna Wesley.