This study challenges critical assumptions about the role of religion in shaping women's experiences of authorship. Feminist critics have frequently been uncomfortable with the fact that conservative religious beliefs created opportunities for women to write with independent agency. The seventeenth-century Protestant women discussed in this book range across the religio-political and social spectrums and yet all display an affinity with modern feminist theologians. Rather than being victims of a patriarchal gender ideology, Lady Anne Southwell, Anna Trapnel and Lucy Hutchinson, among others, were both active negotiators of gender and active participants in wider theological debates. By placing women's religious writing in a broad theological and socio-political context, Erica Longfellow challenges traditional critical assumptions about the role of gender in shaping religion and politics and the role of women in defining gender and thus influencing religion and politics.

This collection of commissioned essays explores women's vernacular theology through a wide range of medieval prose and verse texts, from saints' lives to visionary literature. Employing a historicist methodology, the essays are sited at the intersection of two discursive fields: female spiritual practice and female textual practice. The contributors are primarily interested in the relation of women to religious books, as writers, receivers, and as objects of representation. They focus on historical approaches to the question of women's spirituality, and generically unrestricted examinations of issues of female literacy, book ownership, and reading practice. The essays are grouped under four main themes: the influence of anchoritic spirituality upon later lay piety, Carthusian links with female spirituality, the representation of femininity in Anglo-Norman and Middle English religious poetry, and veneration, performance and delusion in the Book of Margery Kempe.

A rich collection of first-person renderings that both enhances and challenges traditional narratives of American religious life.

Advocate and exemplar of women's education, female of aristocratic birth and modest demeanor, Anna Maria van Schurman (1607-1678) was one of Reformation Europe's most renowned writers defending women's intelligence. From her early teens, Schurman garnered recognition and admiration for her accomplishments in languages, philosophy, poetry, and painting. As an adult she actively engaged in written correspondence and debate with Europe's leading intellectuals. Nevertheless, Schurman refused to regard herself as an anomaly among women. A supporter of the female sex, she argues that the same rigorous education that shaped her should be made available to all Christian daughters of the aristocracy. Gathered here in meticulous translation are Anna Maria van Schurman's defense of women's education, her letters to other learned women, and her own account of her early life, as well as responses to her work from male contemporaries, and rare writings by Schurman's mentor, Voetius. This volume will interest the general reader as well as students of women's, religious, and social history.

Nineteenth-century American women’s culture was immersed in religious experience and female authors of the era employed representations of faith to various cultural ends. Focusing primarily on non-canonical texts, this collection explores the diversity of religious discourse in nineteenth-century women’s literature. The contributors examine fiction, political writings, poetry, and memoirs by professional authors, social activists, and women of faith, including Elizabeth Stuart Phelps, Angelina and Sarah Grimké, Louisa May Alcott, Rebecca Harding Davis, Harriet E. Wilson, Sarah Piatt, Julia Ward Howe, Julia A. J. Foote, Lucy Mack Smith, Rebecca Cox Jackson, and Fanny Newell. Embracing the complexities of lived religion in women’s culture-both its repressive and its revolutionary potential-Nineteenth-Century American Women Write Religion articulates how American women writers adopted the language of religious sentiment for their own cultural, political, or spiritual ends.

Dianna Anderson offers a fresh approach to the purity conversation, one that opens a new dialogue with the most influential Christian authors of her generation. Anderson's new sexual ethics draw on core biblical principles and set a standard for today's Christians that may be as influential Joshua Harris' I Kissed Dating Goodbye, Don Raunikar's Choosing God's Best, and Elisabeth Elliot's Passion and Purity. Anderson uses her own illuminating experience with the purity movement to: Reach out to women and men trying to reconcile their own sexuality with their understanding of "what God wants," cultural stigma, and media pressures Demonstrate how Christian ideas about purity have infiltrated American politics and culture-and why women are losing Offer an affirmative, healing path for everyone to understand their sexuality: one that reconciles scripture, culture, and common sense. Provocative and engaging, she will revolutionize the way you think about sex, abstinence, politics, and faith.

New York Times Bestseller. With just the right mixture of humor and insight, compassion and incredulity, A Year of Biblical Womanhood is an exercise in scriptural exploration and spiritual contemplation. What does God truly expect of women, and is there really a prescription for biblical womanhood? Come along with Evans as she looks for answers in the rich heritage of biblical heroines, models of grace, and all-around women of valor. What is "biblical womanhood" . . . really? Strong-willed and independent, Rachel Held Evans couldn't sew a button on a blouse before she embarked on a radical life experiment--a year of biblical womanhood. Intrigued by the traditionalist resurgence that led many of her friends to abandon their careers to assume traditional gender roles in the home, Evans decides to try it for herself, vowing to take all of the Bible's instructions for women as literally as possible for a year. Pursuing a different virtue each month, Evans learns the hard way that her quest for biblical womanhood requires more than a "gentle and quiet spirit" (1 Peter 3:4). It means growing out her hair, making her own clothes, covering her head, obeying her husband, rising before dawn, abstaining from gossip, remaining silent in church, and even camping out in the front yard during her period. See what happens when a thoroughly modern woman starts referring to her husband as "master" and "praises him at the city gate" with a homemade sign. Learn the insights she receives from an ongoing correspondence with an Orthodox Jewish woman, and find out what she discovers from her exchanges with a polygamist wife. Join her as she wrestles with difficult passages of scripture that portray misogyny and violence against women.