God S Englishwomen

This book offers a detailed study of the spiritual autobiographies and prophecies produced by Quaker, Baptist and Fifth Monarchist women, and asks how such a proliferation of texts was produced in a culture dismissive of women's writing.

First published in 1957, The English Woman in History displays the place women have held and the influence they have exerted within the changing pattern of English society. Ever since the days of Queen Elizabeth I the position of women in English society has been a matter of general debate. In the seventeenth century many men produced books in praise of women, following the example of Thomas Heywood. Most of these books were devoted to the praises of individual women, but their authors generally produced arguments against subjection of all women to the unthinking dominance of men. While married women were still legally subject to their husbands and no women were allowed to take part in public affairs it was impossible to write objectively about women’s place in the world. The women who at the end of the seventeenth century began to write were generally fired by a sense of injustice, and men tended to write condescendingly of charm and beauty, which interested them more than intelligence and wit. Now that women are bearing public responsibilities with success it is possible for historians to look back dispassionately over the centuries and trace the stages by which this position has been won. It is a survey of this nature which Lady Stenton has attempted in this book. This is a must read for students and scholars of women’s history, gender studies and women’s movement.

A partisan but fascinating 1923 account of Grace Ellison's visit to Angora (Ankara), the new capital of the Turkish Republic.

Contributing to the growing interest in early modern women and religion, this essay collection advances scholarship by introducing readers to recently recovered or little-studied texts and by offering new paradigms for the analysis of women's religious literary activities. Contributors underscore the fact that women had complex, multi-dimensional relationships to the religio-political order, acting as activists for specific causes but also departing from confessional norms in creative ways and engaging in intra-as well as extra-confessional conflict. The volume thus includes essays that reflect on the complex dynamics of religious culture itself and that illuminate the importance of women's engagement with Catholicism throughout the period. The collection also highlights the vitality of neglected intertextual genres such as prayers, meditations, and translations, and it focuses attention on diverse forms of textual production such as literary writing, patronage, epistolary exchanges, public reading, and epitaphs. Collectively, English Women, Religion, and Textual Production, 1500-1625 offers a comprehensive treatment of the historical, literary, and methodological issues preoccupying scholars of women and religious writing.

The Spiritual Lives and Manuscript Cultures of Eighteenth-Century English Women explores the vital and unexplored ways in which women's life writings acted to undergird, guide, and indeed shape religious communities. Through an exploration of various significant but understudied personal relationships- including mentorship by older women, spiritual friendship, and care for nonbiological children-the book demonstrates the multiple ways in which women were active in writing religious communities. The women discussed here belonged to communities that habitually communicated through personal writing. At the same time, their acts of writing were creative acts, powerful to build and shape religious communities: these women wrote religious community. The book consists of a series of interweaving case studies and focuses on Catherine Talbot (1721-70), Anne Steele (1717-78), and Ann Bolton (1743-1822), and on their literary interactions with friends and family. Considered together, these subjects and sources allow comparison across denomination, for Talbot was Anglican, Steele a Baptist, and Bolton a Methodist. Further, it considers women's life writings as spiritual legacy, as manuscripts were preserved by female friends and family members and continued to function in religious communities after the death of their authors. Various strands of enquiry weave through the book: questions of gender and religion, themselves inflected by denomination; themes related to life writings and manuscript cultures; and the interplay between the writer as individual and her relationships and communal affiliations. The result is a variegated and highly textured account of eighteenth-century women's spiritual and writing lives.