'Certainly one of the most promising theological statements of our time.' --The Christian Century'Not for the timid, this brilliant book calls for nothing short of the overthrow of patriarchy itself.' --The Village Voice

    Why has Christianity, a religion premised upon neighborly love, failed in its attempts to heal social divisions?  In this ambitious and wide-ranging work, Willie James Jennings delves deep into the late medieval soil in which the modern Christian imagination grew, to reveal how Christianity’s highly refined process of socialization has inadvertently created and maintained segregated societies.   A probing study of the cultural fragmentation—social, spatial, and racial—that took root in the Western mind, this book shows how Christianity has consistently forged Christian nations rather than encouraging genuine communion between disparate groups and individuals.Weaving together the stories of Zurara, the royal chronicler of Prince Henry, the Jesuit theologian Jose de Acosta, the famed Anglican Bishop John William Colenso, and the former slave writer Olaudah Equiano, Jennings narrates a tale of loss, forgetfulness, and missed opportunities for the transformation of Christian communities.  Touching on issues of slavery, geography, Native American history, Jewish-Christian relations, literacy, and translation, he brilliantly exposes how the loss of land and the supersessionist ideas behind the Christian missionary movement are both deeply implicated in the invention of race.Using his bold, creative, and courageous critique to imagine a truly cosmopolitan citizenship that transcends geopolitical, nationalist, ethnic, and racial boundaries, Jennings charts, with great vision, new ways of imagining ourselves, our communities, and the landscapes we inhabit.

    The first comprehensive collection to trace the development of African-American feminist thought.

    Drawing on speeches, diaries, letters, and other original documents, Paula Giddings powerfully portrays how black women have transcended racist and sexist attitudes--often confronting white feminists and black male leaders alike--to initiate social and political reform. From the open disregard for the rights of slave women to examples of today's more covert racism and sexism in civil rights and women'sorganizations, Giddings illuminates the black woman's crusade for equality. In the process, she paints unforgettable portraits of black female leaders, such as anti-lynching activist Ida B. Wells, educator and FDR adviser Mary McLeod Bethune, and the heroic civil rights leader Fannie Lou Hamer, among others, who fought both overt and institutionalized oppression.When and Where I Enter reveals the immense moral power black women possessed and sought to wield throughout their history--the same power that prompted Anna Julia Cooper in 1892 to tell a group of black clergymen, "Only the black woman can say 'when and where I enter, in the quiet, undisputed dignity of my womanhood, without violence and without suing or special patronage, then and there the whole . . . race enters with me.'"

    Through the compelling stories of Black women who have been most affected by racism, persistent poverty, class inequality, limited access to support resources or institutions, Beth E. Richie shows that the threat of violence to Black women has never been more serious, demonstrating how conservative legal, social, political and economic policies have impacted activism in the U.S.-based movement to end violence against women. Richie argues that Black women face particular peril because of the ways that race and culture have not figured centrally enough in the analysis of the causes and consequences of gender violence. As a result, the extent of physical, sexual and other forms of violence in the lives of Black women, the various forms it takes, and the contexts within which it occurs are minimized—at best—and frequently ignored. Arrested Justice brings issues of sexuality, class, age, and criminalization into focus right alongside of questions of public policy and gender violence, resulting in a compelling critique, a passionate re-framing of stories, and a call to action for change.

    Where not long ago an unmarried woman was ashamed to give public evidence of sexual desire by living with someone, today she must be ashamed to give evidence of romantic desire. From sex education in grade school to coed bathrooms in college, today's young woman is being pressured relentlessly to overcome her embarrassment, her "hang-ups," and especially her romantic hopes. Meanwhile, the problems young women struggle with grow steadily more extreme: from sexual harassment, stalking, and date rape to anorexia and self-mutilation. Both men and women endlessly lament the loss of privacy and of real intimacy. What is it all about? Beholden neither to conservatives who discount as exaggeration the dangers facing young women, nor to feminists who steadfastly affix blame on the patriarchy, Wendy Shalit proposes that, in fact, we have lost our respect for an important classical virtue -- that of sexual modesty. A Return to Modesty is a deeply personal account as well as a fascinating intellectual exploration. From seventeenth-century manners guides to Antonio Canova's sculpture, Venus Italico, to Frank Loesser's 1948 tune, "Baby, It's Cold Outside," A Return to Modesty unfolds like a detective's search for a lost idea as Shalit uncovers opinions about this lost virtue's importance, from Balzac to Simone de Beauvoir, that have not been aired for decades. Then she knocks down the accompanying myths one by one. Female modesty is not about a "sexual double standard," as is often thought, but is related to male virtue and honor. Modesty is not a social construct, but a natural response. And modesty is not prudery, but a way to preserve a sense of the erotic in our lives. With humor and piercing insight, Shalit invites us to look beyond the blush and consider the new power to be found in an old ideal. She maintains that the sex education curriculum forced on those of her generation from an early age is fundamentally flawed, centered as it is on overcoming reticence -- what we today call "hang-ups." Shalit surprisingly and persuasively argues that without these misnamed hang-ups there can be no true surrender, no richness and depth to relations between the sexes. The natural inclination toward modesty is not a hang-up that we should set out to cure, but rather a wonderful instinct that, if rediscovered and given the right social support, has the power to transform society.

    Through personal essays, criticism, interviews, testimonials, poetry, and visual art, the collection explores, as coeditor Cherríe Moraga writes, “the complex confluence of identities—race, class, gender, and sexuality—systemic to women of color oppression and liberation.”

    Wells to Sandra Bland and Black Lives Matter, black women freedom fighters have braved violence, scorn, despair, and isolation in order to lodge their protests. In A Bound Woman Is a Dangerous Thing, DaMaris Hill honors their experiences with at times harrowing, at times hopeful responses to her heroes, illustrated with black-and-white photographs throughout.For black American women, the experience of being bound has taken many forms: from the bondage of slavery to the Reconstruction-era criminalization of women; from the brutal constraints of Jim Crow to our own era’s prison industrial complex, where between 1980 and 2014, the number of incarcerated women increased by 700%.* For those women who lived and died resisting the dehumanization of confinement--physical, social, intellectual--the threat of being bound was real, constant, and lethal.In A Bound Woman Is a Dangerous Thing, Hill presents bitter, unflinching history that artfully captures the personas of these captivating, bound yet unbridled African-American women. Hill's passionate odes to Zora Neale Hurston, Lucille Clifton, Fannie Lou Hamer, Grace Jones, Eartha Kitt, and others also celebrate the modern-day inheritors of their load and light, binding history, author, and reader in an essential legacy of struggle.*(The Sentencing Project)

    To address this void, they started a blog. Now with an annual readership of nearly one million, their posts foster dialogue about activist methods, intersectionality, and sisterhood. And the writers' personal identities—as black women; as sisters, daughters, and lovers; and as television watchers, sports fans, and music lovers—are never far from the discussion at hand.These essays explore "Sex and Power in the Black Church," discuss how "Clair Huxtable is Dead," list "Five Ways Talib Kweli Can Become a Better Ally to Women in Hip Hop," and dwell on "Dating with a Doctorate (She Got a Big Ego?)." Self-described as "critical homegirls," the authors tackle life stuck between loving hip hop and ratchet culture while hating patriarchy, misogyny, and sexism.Brittney Cooper is an assistant professor at Rutgers University. In addition to a weekly column in Salon.com, her words have appeared in the New York Times, the Washington Post, Cosmo.com, and many others. In 2013 and 2014, she was named to the Root.com's Root 100, an annual list of Top Black Influencers.Susana M. Morris received her Ph.D. from Emory University and is currently an associate professor of English at Auburn University.Robin M. Boylorn is assistant professor at the University of Alabama. She is the author of the award-winning monograph Sweetwater: Black Women and Narratives of Resilience (Peter Lang, 2013).

    Years later, many people—even many LGBTQ allies—still lack understanding of gender identity and the transgender experience. Into this void, Austen Hartke offers a biblically based, educational, and affirming resource to shed light and wisdom on this modern gender landscape.Transforming: The Bible and the Lives of Transgender Christians provides access into an underrepresented and misunderstood community and will change the way readers think about transgender people, faith, and the future of Christianity. By introducing transgender issues and language and providing stories of both biblical characters and real-life narratives from transgender Christians living today, Hartke helps readers visualize a more inclusive Christianity, equipping them with the confidence and tools to change both the church and the world.

    Webb tackles some of the most complex and controversial issues that have challenged the Christian church--and still do. He leads you through the maze of interpretation that has historically surrounded understanding of slaves, women and homosexuals, and he evaluates various approaches to these and other biblical-ethical teachings. Throughout, Webb attempts to work out the hermeneutics involved in distinguishing that which is merely cultural in Scripture from that which is timeless (Craig A. Evans). By the conclusion, Webb has introduced and developed a redemptive hermeneutic that can be applied to many issues that cause similar dilemmas. Darrel L. Bock writes in the foreword to Webb's work, His goal is not only to discuss how these groups are to be seen in light of Scriptures but to make a case for a specific hermeneutical approach to reading these texts. . . . This book not only advances a discussion of the topics, but it also takes a markedly new direction toward establishing common ground where possible, potentially breaking down certain walls of hostility within the evangelical community.

    In this collection, founding members of the organization and contemporary activists reflect on the legacy of its contributions to black feminism and its impact on today's struggles.

    After deep reflection on her tradition, Edman is struck by the realization that her queer identity has taught her more about how to be a good Christian than the church.In Queer Virtue: What LGBTQ People Know About Life and Love and Why Christians Should Care, Edman posits that Christianity, at its scriptural core, incessantly challenges its adherents to rupture false binaries, to “queer” lines that pit people against one another. Thus, Edman asserts that Christianity, far from being hostile to queer people, is itself inherently queer. Arguing from the heart of scripture, she reveals how queering Christianity—that is, disrupting simplistic ways of thinking about self and other—can illuminate contemporary Christian faith. Pushing well past the notion that “Christian love = tolerance,” Edman offers a bold alternative: the recognition that queer people can help Christians better understand their fundamental calling, and the creation of sacred space where LGBTQ Christians are seen as gifts to the church.By bringing queer ethics and Christian theology into conversation, Edman also shows how the realities of queer life demand a lived response of high moral caliber—one that resonates with the ethical path laid down by Christianity. Lively and impassioned, Edman proposes that queer experience be celebrated as inherently valuable, ethically virtuous, and as illuminating the sacred.A rich and nuanced exploration, Queer Virtue mines the depths of Christianity’s history, mission, and core theological premises to call all Christians to a more authentic and robust understanding of their faith.

    In lively and impassioned prose, she breaks down three key dualisms - sex/gender, nature/nurture, and real/constructed - and asserts that individuals born as mixtures of male and female exist as one of five natural human variants and, as such, should not be forced to compromise their differences to fit a flawed societal definition of normality.

    Gushee, “For us, it’s the LGBT issue.” In Changing Our Mind, Gushee takes the reader along his personal and theological journey as he changes his mind about gay, lesbian, bisexual and transgender inclusion in the Church. With 19 books to his name, Gushee is no stranger to the public arena. He is the author of the “Evangelical Declaration Against Torture” and drafted the “Evangelical Climate Initiative. “For decades now, David Gushee has earned the reputation as America's leading evangelical ethicist. In this book, he admits that he has been wrong on the LGBT issue.” writes Brian D. McLaren, author and theologian. With the support of activists, authors and theologians like Matthew Vines, Phyllis Tickle, James V. Brownson and Mark Achtemeier, Gushee writes clearly and carefully about people dear to him and his study of Scripture. Brian D. McLaren says it best: “Not only is David Gushee's work deep, thoughtful and brilliant; and not only is David philosophically and theologically careful and astute; he is also refreshingly clear and understandable by ‘common people’ who know neither philosophical nor theological mumbo jumbo.”