By Kristin Kobes Du Mez
A New Gospel for Women tells the tale of Katharine Bushnell (1855-1946), writer of God's note to Women, probably the most leading edge and accomplished feminist theologies ever written. An internationally-known social reformer and women's rights activist, Bushnell rose to prominence via her hugely publicized campaigns opposed to prostitution and the trafficking of girls in the US, in colonial India, and all through East Asia. In every one of those circumstances, the intrepid reformer struggled to come back to phrases with the truth that it was once Christian males who have been responsible of committing acts of appalling cruelty opposed to ladies. finally, Bushnell concluded that Christianity itself - or relatively, the patriarchal distortion of actual Christianity - needs to be to blame.
A paintings of historical past, biography, and historic theology, Kristin Kobes DuMez's ebook offers a vibrant account of Bushnell's existence. It maps a concise advent to her interesting theology, revealing, for instance, Bushnell's trust that gender bias tainted either the King James and the Revised models of the English Bible. As Du Mez demonstrates, Bushnell insisted that God created girls to be robust and autonomous, that Adam, no longer Eve, bore accountability for the autumn, and that it used to be via Christ, "the nice emancipator of women," that ladies might in achieving non secular and social redemption.
A New Gospel for Women restores Bushnell to her rightful position in background. It illuminates the dynamic and sometimes thorny courting among religion and feminism in glossy the United States by way of mapping Bushnell's tale and her next disappearance from the ancient list. so much pointedly, the booklet finds the demanding situations confronting Christian feminists this present day who desire to build a sexual ethic that's either Christian and feminist, one rooted no longer within the Victorian period, yet fairly one suited for the trendy global.
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Extra info for A New Gospel for Women: Katharine Bushnell and the Challenge of Christian Feminism
Insisting that missionaries preach “nothing but Christ,” Anderson had discouraged missionaries from “Westernizing” indigenous Christians in any way. 9 Advancing a “Woman’s Work for Woman” theory of mission, female missionaries offered medical care and training, English language lessons, and access to Western education more broadly to indigenous women and children. 11 Within this framework, evangelization necessarily entailed cultural conversion, the adoption of Western social values and practices.
For Bushnell there was little conflict between Christianity and the advancement of women. She had pursued a career in medicine as an outgrowth of her Christian commitment, and she understood her missionary calling as a means by which to bring the advantages of Christianity to women in foreign lands. Bushnell had come of age and had formulated her ideas during a pivotal period in the history of Christianity and feminism; over the closing three decades of the nineteenth century, significant factions within Anglo-American Protestantism and the women’s rights movement would help align Christianity and feminism more closely than at any time, before or since.
On Sunday and Thursday afternoons, for example, Bushnell could often be found at the home of Melinda Hamline, a holiness advocate, and good friend of Phoebe Palmer. The widow of Bishop Leonidas Lent Hamline, the first editor of The Ladies Repository and a “noted champion of women’s rights,”63 Melinda Hamline had moved to Evanston after her husband’s death in 1865, where she was welcomed as a heroic woman of the faith in her own right. “Mrs. 64 In 1866 she brought Palmer to Evanston to lead a series of meetings,65 and in the years that followed she continued to hold regular holiness meetings in her home.