Only two Jews, Berish the innkeeper and his daughter Hannah, have survived the brutal Cossack raids. When three itinerant actors arrive in town to perform a Purim play, Berish demands that they stage a mock trial of God instead, indicting Him for His silence in the face of evil. Berish, a latter-day Job, is ready to take on the role of prosecutor. But who will defend God? A mysterious stranger named Sam, who seems oddly familiar to everyone present, shows up just in time to volunteer. The idea for this play came from an event that Elie Wiesel witnessed as a boy in Auschwitz: "Three rabbis--all erudite and pious men--decided one evening to indict God for allowing His children to be massacred. I remember: I was there, and I felt like crying. But there nobody cried."Inspired and challenged by this play, Christian theologians Robert McAfee Brown and Matthew Fox, in a new Introduction and Afterword, join Elie Wiesel in the search for faith in a world where God is silent.

    In The Purity Myth Jessica Valenti argues that the country’s intense focus on chastity is damaging to young women. Through in-depth cultural and social analysis, Valenti reveals that powerful messaging on both extremes — ranging from abstinence curriculum to Girls Gone Wild infomercials — place a young woman’s worth entirely on her sexuality. Morals are therefore linked purely to sexual behavior, rather than values like honesty, kindness, and altruism. Valenti sheds light on the value — and hypocrisy — around the notion that girls remain virgin until they’re married by putting into context the historical question of purity, modern abstinence-only education, pornography, and public punishments for those who dare to have sex. The Purity Myth presents a revolutionary argument that girls and women are overly valued for their sexuality, as well as solutions for a future without a damaging emphasis on virginity.

    In the ancient town of Ephesus, Mary lives alone, years after her son's crucifixion. She has no interest in collaborating with the authors of the Gospel—her keepers, who provide her with food and shelter and visit her regularly. She does not agree that her son is the Son of God; nor that his death was “worth it;” nor that the “group of misfits he gathered around him, men who could not look a woman in the eye,” were holy disciples. Mary judges herself ruthlessly (she did not stay at the foot of the Cross until her son died—she fled, to save herself), and is equally harsh on her judgment of others. This woman who we know from centuries of paintings and scripture as the docile, loving, silent, long-suffering, obedient, worshipful mother of Christ becomes, in Toibin’s searing evocation, a tragic heroine with the relentless eloquence of Electra or Medea or Antigone. This tour de force of imagination and language is a portrait so vivid and convincing that our image of Mary will be forever transformed.

    And what is more, she is so intensely interesting that the girls admire her above all else. But Miss Brodie is not honest. She prevaricates and then tells the girls to do as she tells them, not as she does herself. She is having an affair with the music teacher and has had one with the art teacher, and this is not the most exemplary conduct. A

    Originally published in 1872, Work is both an exploration of Alcott's personal conflicts and a social critique, examining women's independence, the moral significance of labor, and the goals to which a woman can aspire. Influenced by Transcendentalism and by the women's rights movement, it affirms the possibility of a feminized utopian society.

    Ann Braude still speaks powerfully to unique issues of women's creativity-spiritual as well as political-in a superb account of the controversial nineteenth-century Spiritualist movement." --Jon Butler"Radical Spirits is a vitally important book... [that] has... influenced a generation of young scholars." --Marie GriffithIn Radical Spirits, Ann Braude contends that the early women's rights movement and Spiritualism went hand in hand. Her book makes a convincing argument for the importance of religion in the study of American women's history.In this new edition, Braude discusses the impact of the book on the scholarship of the last decade and assesses the place of religion in interpretations of women's history in general and the women's rights movement in particular. A review of current scholarship and suggestions for further reading make it even more useful for contemporary teachers and students.

    The mythical embodiment of these fears is the Dark Goddess. Known around the world by many names--Lilith, Kali, Hecate, and Morgana--the archetypal Dark Goddess represents death, sexuality, and the unconscious--the little understood, often feared aspects of life.Demetra George combines psychological, mythical, and spiritual perspective on the shadowy, feminine symbolism of the dark moon to reclaim the darkness from oppressive, fear-based images. George offers rites for rebirth and transformation that teach us to tap into the power of our dark times, maximizing the potential for renewal inherent in our inevitable periods of loss, depression, and anger.

    All the necessary "sins" that women and girls require to erupt.Eltahawy knows that the patriarchy is alive and well, and she is fed up: Sexually assaulted during hajj at the age of fifteen. Groped on the dance floor of a night club in Montreal at fifty. Countless other injustices in the years between. Illuminating her call to action are stories of activists and ordinary women around the world—from South Africa to China, Nigeria to India, Bosnia to Egypt—who are tapping into their inner fury and crossing the lines of race, class, faith, and gender that make it so hard for marginalized women to be heard. Rather than teaching women and girls to survive the poisonous system they have found themselves in, Eltahawy arms them to dismantle it.Brilliant, bold, and energetic, The Seven Necessary Sins for Women and Girls is a manifesto for all feminists in the fight against patriarchy.

    They are also friends, Catholic speakers, and the dedicated coauthors of Divine Mercy for Moms, which continues to inspire women to come together to pray, study, and live in friendship around the Divine Mercy devotion. In the midst of their active lives, Faehnle and Jaminet found themselves missing their old friends and searching for new ones. They also realized that they needed to continually work to develop deep, meaningful relationships that would allow them to be themselves, to care for others and be cared for, and to deepen their Catholic faith. In The Friendship Project, Faehnle and Jaminet explore the cardinal and theological virtues with an eye toward friendship. Focusing on faith, hope, love, prudence, gratitude, loyalty, generosity, and prayerfulness, they help us answer questions such as, “What does it mean to be women of hope, and how does that change our lives and make us more compassionate friends during difficult times?” and “How does prayerfulness teach us how to listen to and talk with both God and our friends, which helps us reach out to those we love?” Faehnle and Jaminet answer these questions and more by employing Church teaching and telling us stories of their own friendships and those from the lives of saints and biblical women—including the Blessed Virgin Mary and St. Elizabeth, St. Thérèse of Lisieux and her sister Servant of God Léonie, and Sts. Perpetua and Felicity. Not only will you be drawn closer to friends both new and old but you’ll also be reminded how these friendships—and the virtues you practice to nurture them—draw you closer to God. Prayers, discussion questions, and a study guide make this a perfect resource for women’s groups

    England. Jean, a young and somewhat ignorant woman, is engaged to the politician Stonor, who is up for election for Cabinet Minister. At her aunt Lady John's house, she meets the beautiful and mysterious Miss Levering, an independent lady who has lived through a great deal in her past and is now fighting for women's rights. When Jean hears Miss Levering talk about the horrible situation of young, poor and homeless women in England, she is shocked. Slowly she gets interested in the suffragette's movement, something her fiancé did not expect to be so strong. But then Jean learns that Stonor's annoyance about her involvment in the matter and her interest in Miss Levering has other reasons that dive into his past.

    Leaders often tell of the wonderful contributions that the women in their lives have made both inside and outside the home. From rearing a faithful posterity to demanding and defending rights in the halls of Congress, Latter-day Saint women have been and continue to be a powerful influence for good in shaping the destiny of future generations. With this book we celebrate noble women in The Church of Jesus Christ of Latter-day Saints with one hundred inspiring biographies of LDS women who have accomplished the extraordinary, leaving an indelible mark on history. These are stories about life, love, and a remarkable determination to do one’s best—messages that reveal to the reader that neither happiness nor greatness is found in compromising self, but instead is found in reaching to a higher source. By reaching up, these women have reached out to make a valuable difference.

    Hundreds of women wrote to her to say that the book had transformed, even saved, their lives. Nearly half a century later, many women still recall where they were when they first read it. In A Strange Stirring, historian Stephanie Coontz examines the dawn of the 1960s, when the sexual revolution had barely begun, newspapers advertised for "perky, attractive gal typists," but married women were told to stay home, and husbands controlled almost every aspect of family life. Based on exhaustive research and interviews, and challenging both conservative and liberal myths about Friedan, A Strange Stirring brilliantly illuminates how a generation of women came to realize that their dissatisfaction with domestic life didn't reflect their personal weakness but rather a social and political injustice.

    But even while she immersed herself in the punk rock scene and proudly called herself an atheist, something kept pulling her back to the religion of her Irish roots.After running away from the Church for thirty years, Kaya decides to return. Her marriage is under stress, her job is no longer satisfying, and with multiple deaths in her family, a darkness looms large. In spite of her frustration with Catholic conservatism, nothing brings her peace like Mass. After years of searching to no avail for a better religious fit, she realizes that the only way to find harmony—in her faith and her personal life—is to confront the Church she’d left behind.Rebellious and hypercritical, Kaya relearns the catechisms and achieves the sacraments, all while trying to reconcile her liberal beliefs with contemporary Church philosophy. Along the way she meets a group of feisty feminist nuns, a “pray-and-bitch” circle, an all-too handsome Italian priest, and a motley crew of misfits doing their best to find their voices in an outdated institution.This is a story of transformation, not only of Kaya’s from ex-Catholic to amateur theologian, but ultimately of the cultural and ethical pushes for change that are rocking the world’s largest religion to its core.

    Catherine McCormack illuminates the assumptions behind these stereotypes whether writ large or subtly hidden. She ranges through Western art—think Titian, Botticelli, and Millais—and the image-saturated world of fashion photographs, advertisements, and social media, and boldly counters these depictions by turning to the work of women artists like Morisot, Ringgold, Lacy, and Walker, who offer alternative images for exploring women’s identity, sexuality, race, and power in more complex ways.

    In the mid- to late nineteenth century, however--the heyday of Mormon polygamy--as many as three out of every ten Mormon women became polygamous wives. Paula Kelly Harline delves deep into the diaries and autobiographies of twenty-nine such women, providing a rare window into the lives they led and revealing their views and experiences of polygamy, including their well-founded belief that their domestic contributions would help to build a foundation for generations of future Mormons. Polygamous wives were participants in a controversial and very public religious practice that violated most nineteenth-century social and religious rules of a monogamous America. Harline considers the questions: Were these women content with their sacrifice? Did the benefits of polygamous marriage for the Mormons outweigh the human toll it required and the embarrassment it continues to bring? Polygamous wives faced daunting challenges not only imposed by the wider society but within the home, yet those whose writings Harline explores give voice to far more than unhappiness and discontent. The personal writings of these women, all married to different husbands, are the heart of this remarkable book--they paint a vivid and sometimes disturbing picture of an all but vanished and still controversial way of life.