Beguines were laywomen, not nuns, and thus did not take solemn vows and did not live in monasteries. The beguines were a phenomenal movement that swept across Europe yet they were never a religious order or a formalized movement. But there were common elements that rendered these women distinctive and familiar, including their common way of life, their unusual business acumen, and their commitment to the poor and marginalized. These women were essentially self-defined, in opposition to the many attempts to control and define them. They lived by themselves or together in so-called beguinages, which could be single houses for as few as a handful of beguines or, as in Brugge and Amsterdam, walled-in rows of houses (enclosing a central court with a chapel) where over a thousand beguines might live—a village of women within a medieval town or city. And each region of Europe has its own beguine stories to tell. Among the beguines were celebrated spiritual writers and mystics, including Mechthild of Magdeburg, Beatrijs of Nazareth, Hadewijch of Brabant, and Marguerite Porete, who was condemned as a heretic and burned at the stake in Paris in 1310. She was not the only beguine suspected of heresy, and often politics were the driving force behind such charges. Certain clerics defended beguines against charges of heresy, while other women had to go undercover by joining a Benedictine or Cistercian monastery. Amazingly, many beguine communities survived for a long time despite oppression, wars, the plague, and other human and natural disasters. Beguines lived through—and helped propel—times of great transition and reform. Beguines courageously spoke to power and corruption, never despairing of God’s compassion for humanity. They used their business acumen to establish and support ministries that extended education, health care, and other social services to the vulnerable. And they preached and taught of a loving God who desired a relationship with each individual person while calling to reform those who used God’s name for personal gain. What strength of spirit protected the lives of these women and their beguinages? What can we learn from them? What might they teach us? The beguines have much to say to our world today. This book invites us to listen to their voices, to discover them anew.

    Deepens & refreshes our view of early Christianity while casting a disturbing light on the evolution of the attitudes passed down to us.AcknowledgmentsThe Book of Genesis, Chapters 1-3Introduction "The Kingdom of God is at hand" Christians against the Roman orderGnostic improvisations on Genesis The "Paradise of Virginity" regained The politics of paradise The nature of nature EpilogueNotesIndex

    This is a no-holds-barred response to the liberal and conservative retreat from an assertive, activist, and socially transformative civil rights agenda of recent years--using a black feminist lens and the issue of  the impact of recent legislation, social policy, and welfare "reform" on black women's--especially poor black women's--control over their bodies' autonomy and their freedom to bear and raise children with respect and dignity in a society whose white mainstream is determined to demonize, even criminalize their lives.   It gives its readers a cogent legal and historical argument for a radically new , and socially transformative, definition of  "liberty" and "equality" for the American polity from a black feminist perspective.The author is able to combine the most innovative and radical thinking on several fronts--racial theory, feminist, and legal--to produce a work that is at once history and political treatise.  By using the history of how American law--beginning with slavery--has treated the issue of the state's right  to interfere with the black woman's body, the author explosively and effectively makes the case for the legal redress to the racist implications of current policy with regards to 1) access to and coercive dispensing of birth control to poor black women 2) the criminalization of parenting by poor black women who have used drugs 3) the stigmatization and devaluation of poor black mothers under the new welfare provisions, and 4) the differential access to and disproportionate spending of social resources on the new reproductive technologies used by wealthy white couples to insure genetically related offspring.The legal redress of the racism inherent in current  American law and policy in these matters, the author argues in her last chapter, demands and should lead us to adopt a new standard and definition of the liberal theory of "liberty" and "equality" based on the need for, and the positive role of government in fostering, social as well as individual justice.

    Both one woman’s quest for a place to call “home” and an investigation into a people’s search for the Promised Land, this landmark work of creative nonfiction is a trenchant inquiry into contemporary and historical ethnic displacement.At the age of twenty-three, award-winning writer Emily Raboteau traveled to Israel to visit her childhood best friend. While her friend appeared to have found a place to belong, Raboteau could not yet say the same for herself. As a biracial woman from a country still divided along racial lines, she’d never felt at home in America. But as a reggae fan and the daughter of a historian of African-American religion, Raboteau knew of "Zion" as a place black people yearned to be. She’d heard about it on Bob Marley’s Exodus and in the speeches of Martin Luther King. She understood it as a metaphor for freedom, a spiritual realm rather than a geographical one. Now in Israel, the Jewish Zion, she was surprised to discover black Jews. More surprising was the story of how they got there. Inspired by their exodus, Raboteau sought out other black communities that left home in search of a Promised Land. Her question for them is same she asks herself: have you found the home you’re looking for? On her ten-year journey back in time and around the globe, through the Bush years and into the age of Obama, Raboteau wanders to Jamaica, Ethiopia, Ghana, and the American South to explore the complex and contradictory perspectives of Black Zionists. She talks to Rastafarians and African Hebrew Israelites, Evangelicals and Ethiopian Jews, and Katrina transplants from her own family—people that have risked everything in search of territory that is hard to define and harder to inhabit. Uniting memoir with historical and cultural investigation, Raboteau overturns our ideas of place and patriotism, displacement and dispossession, citizenship and country in a disarmingly honest and refreshingly brave take on the pull of the story of Exodus.

    Rooted in his faith and in the values embodied in the African spirit of ubuntu, Tutu’s uncompromising vision of a shared humanity has compelled him to speak out, even in the face of violent opposition and virulent criticism, against political injustice and oppression, religious fundamentalism, and the persecution of minorities.Arranged by theme and introduced with insight and historical context by Tutu’s biographer, John Allen, this collection takes readers from the violent apartheid clashes in South Africa to the healing work of the Truth and Reconciliation Committee; from Trafalgar Square after the fall of the Berlin Wall to a national broadcast commemorating the legacy of Nelson Mandela; from Ireland’s Christ Church Cathedral in Dublin to a basketball stadium in Luanda, Angola. Whether exploring democracy in Africa, the genocide in Rwanda, black theology, the inclusion of gays andlesbians in the church, or the plight of Palestinians, Tutu’s message of truth is clear and his voice unflinching.In a world of suffering and conflict, where human laws all too often clash with God’s law, Tutu’s hopeful, timeless messages become increasingly necessary and powerful with each passing year—and are needed now more than ever.

    Free love, common-law and transient marriages, serial partners, cohabitation outside of wedlock, queer relations, and single motherhood were among the sweeping changes that altered the character of everyday life and challenged traditional Victorian beliefs about courtship, love, and marriage. Hartman narrates the story of this radical social transformation against the grain of the prevailing century-old argument about the crisis of the black family.In wrestling with the question of what a free life is, many young black women created forms of intimacy and kinship that were indifferent to the dictates of respectability and outside the bounds of law. They cleaved to and cast off lovers, exchanged sex to subsist, and revised the meaning of marriage. Longing and desire fueled their experiments in how to live. They refused to labor like slaves or to accept degrading conditions of work.Beautifully written and deeply researched, Wayward Lives recreates the experience of young urban black women who desired an existence qualitatively different than the one that had been scripted for them—domestic service, second-class citizenship, and respectable poverty—and whose intimate revolution was apprehended as crime and pathology. For the first time, young black women are credited with shaping a cultural movement that transformed the urban landscape. Through a melding of history and literary imagination, Wayward Lives recovers their radical aspirations and insurgent desires.

    Racism is truly our nation's original sin."It's time we right this unacceptable wrong," says bestselling author and leading Christian activist Jim Wallis. Fifty years ago, Wallis was driven away from his faith by a white church that considered dealing with racism to be taboo. His participation in the civil rights movement brought him back when he discovered a faith that commands racial justice. Yet as recent tragedies confirm, we continue to suffer from the legacy of racism. The old patterns of white privilege are colliding with the changing demographics of a diverse nation. The church has been slow to respond, and Sunday morning is still the most segregated hour of the week.In America's Original Sin, Wallis offers a prophetic and deeply personal call to action in overcoming the racism so ingrained in American society. He speaks candidly to Christians--particularly white Christians--urging them to cross a new bridge toward racial justice and healing.Whenever divided cultures and gridlocked power structures fail to end systemic sin, faith communities can help lead the way to grassroots change. Probing yet positive, biblically rooted yet highly practical, this book shows people of faith how they can work together to overcome the embedded racism in America, galvanizing a movement to cross the bridge to a multiracial church and a new America.

    A confession and manifesto from a senior leader in the emerging church movement. A Generous Orthodoxycalls for a radical, Christ-centered orthodoxy of faith and practice in a missional, generous spirit. Brian McLaren argues for a post-liberal, post-conservative, post-protestant convergence, which will stimulate lively interest and global conversation among thoughtful Christians from all traditions. In a sweeping exploration of belief, author Brian McLaren takes us across the landscape of faith, envisioning an orthodoxy that aims for Jesus, is driven by love, and is defined by missional intent. A Generous Orthodoxy rediscovers the mysterious and compelling ways that Jesus can be embraced across the entire Christian horizon. Rather than establishing what is and is not “orthodox,” McLaren walks through the many traditions of faith, bringing to the center a way of life that draws us closer to Christ and to each other. Whether you find yourself inside, outside, or somewhere on the fringe of Christianity, A Generous Orthodoxy draws you toward a way of living that looks beyond the “us/them” paradigm to the blessed and ancient paradox of “we.” Also available on abridged audio CD, read by the author.

    Formerly incarcerated, he is now a black preacher in the whitest denomination in the United States: the Evangelical Lutheran Church in America (ELCA). Shifting demographics and shrinking congregations make all the headlines, but Duncan sees something else at work--drawing a direct line between the church's lack of diversity and the church's lack of vitality. The problems the ELCA faces are theological, not sociological. But so are the answers.Part manifesto, part confession, and all love letter, Dear Church offers a bold new vision for the future of Duncan's denomination and the broader mainline Christian community of faith. Dear Church rejects the narrative of church decline and calls everyone--leaders and laity alike--to the front lines of the church's renewal through racial equality and justice.It is time for the church to rise up, dust itself off, and take on forces of this world that act against God: whiteness, misogyny, nationalism, homophobia, and economic injustice. Duncan gives a blueprint for the way forward and urges us to follow in the revolutionary path of Jesus.

    Angela Davis provides the historical, social, and political contexts with which to reinterpret the performances and lyrics of Gertrude Ma Rainey, Bessie Smith, and Billie Holiday as powerful articulations of an alternative consciousness profoundly at odds with mainstream American culture.The works of Rainey, Smith, and Holiday have been largely misunderstood by critics. Overlooked, Davis shows, has been the way their candor and bravado laid the groundwork for an aesthetic that allowed for the celebration of social, moral, and sexual values outside the constraints imposed by middle-class respectability. Through meticulous transcriptions of all the extant lyrics of Rainey and Smith--published here in their entirety for the first time--Davis demonstrates how the roots of the blues extend beyond a musical tradition to serve as a conciousness-raising vehicle for American social memory. A stunning, indispensable contribution to American history, as boldly insightful as the women Davis praises, Blues Legacies and Black Feminism is a triumph.

    From an early age you are expected to have a testimony, a story of how God saved you from a life of sin and sadness and gave you a new life of joy and gladness. What happens if you don't have such a testimony? What if your story just doesn't fit the before-and-after mold? What are you supposed to do if your voice is not one usually heard?In these offbeat, witty, and often bittersweet essays, up-and-coming writers tell the truth about growing up female and evangelical. Whether they stayed in the church or not, evangelicalism has shaped their spiritual lives.Eschewing evangelical cliches, idyllic depictions of Christian upbringing, and pat formulas of sinner-to-saint transformation, these writers reflect frankly on childhoods filled with flannel board Jesuses, Christian rap music, and Bible memorization competitions. Along the way they find insight in the strangest places--the community swimming pool, Casey Kasem's American Top 40, and an Indian mosque.Together this collection of essays provides a vivid and diverse portrait of life in the evangelical church, warts and all.List of Contributors:Jessica Belt, Paula Carter, Kirsten Cruzen, Anne Dayton, Kimberly B. George, Carla-Elaine Johnson, Megan Kirschner, Anastasia McAteer, Melanie Springer Mock, Audrey Molina, Victoria Moon, Shauna Niequist, Hannah Faith Notess, Andrea Palpant Dilley, Angie Romines, Andrea Saylor, Nicole Sheets, Shari MacDonald Strong, Stephanie Tombari, Heather Baker Utley, Jessie van Eerden, and Sara Zarr

    But the further he studied the Bible, the more he found himself confronted by questions that could neither be answered within the rigid framework of his religious instruction or accepted among the conservative evangelical community.Rejecting the increasingly complicated intellectual games used by conservative Christians to “protect” the Bible, Enns was conflicted. Is this what God really requires? How could God’s plan for divine inspiration mean ignoring what is really written in the Bible? These questions eventually cost Enns his job—but they also opened a new spiritual path for him to follow.The Bible Tells Me So chronicles Enns’s spiritual odyssey, how he came to see beyond restrictive doctrine and learned to embrace God’s Word as it is actually written. As he explores questions progressive evangelical readers of Scripture commonly face yet fear voicing, Enns reveals that they are the very questions that God wants us to consider—the essence of our spiritual study.

    In Black Feminist Thought, Patricia Hill Collins explores the words and ideas of Black feminist intellectuals as well as those African-American women outside academe. She provides an interpretive framework for the work of such prominent Black feminist thinkers as Angela Davis, bell hooks, Alice Walker, and Audre Lorde. The result is a superbly crafted book that provides the first synthetic overview of Black feminist thought.

    Here, women live within stringently enforced doctrines of wifely submission and male headship, and live by the Quiverfull philosophy of letting God give them as many children as possible so as to win the religion and culture wars through demographic means.From the Trade Paperback edition.

    Through personal narratives and qualitative empirical studies, more than 40 authors expose the daunting challenges faced by academic women of color as they navigate the often hostile terrain of higher education, including hiring, promotion, tenure, and relations with students, colleagues, and administrators. The narratives are filled with wit, wisdom, and concrete recommendations, and provide a window into the struggles of professional women in a racially stratified but increasingly multicultural America.