By Kristin Kobes Du Mez
A New Gospel for Women tells the tale of Katharine Bushnell (1855-1946), writer of God's be aware to Women, probably the most cutting edge and entire 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 United States, in colonial India, and all through East Asia. In each one of those instances, the intrepid reformer struggled to return to phrases with the truth that it used to be Christian males who have been responsible of committing acts of appalling cruelty opposed to girls. finally, Bushnell concluded that Christianity itself - or quite, the patriarchal distortion of actual Christianity - has to be to blame.
A paintings of background, biography, and ancient theology, Kristin Kobes DuMez's e-book presents a shiny account of Bushnell's lifestyles. It maps a concise creation to her interesting theology, revealing, for instance, Bushnell's trust that gender bias tainted either the King James and the Revised types of the English Bible. As Du Mez demonstrates, Bushnell insisted that God created girls to be powerful and self sustaining, 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 could in attaining religious and social redemption.
A New Gospel for Women restores Bushnell to her rightful position in background. It illuminates the dynamic and infrequently thorny dating among religion and feminism in smooth the USA via mapping Bushnell's tale and her next disappearance from the ancient list. so much pointedly, the publication unearths the demanding situations confronting Christian feminists this 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 international.
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Extra info for A New Gospel for Women: Katharine Bushnell and the Challenge of Christian Feminism
45 Even so, holiness convictions and a belief in the superiority of Western civilization were not mutually exclusive, particularly among women who combined holiness theology with a mission to sanctify society, both at home and abroad. As a holiness Methodist woman, Bushnell was a product of these conflicting impulses. Without dismissing or downplaying the ways in which Bushnell was both agent and beneficiary of Western imperial hegemony, then, a more complex, multidirectional framework of cultural exchange better illuminates Bushnell’s experience on the mission field, and the ways in which her global encounters would reveal to her the contours of Christianity and culture in the late Victorian era.
Quickly emerging as a center of trade in both rice and opium, the city also came to serve as headquarters for the Methodist Episcopal Church’s Central China Mission. Several years before Bushnell’s arrival, the Methodist Woman’s Foreign Missionary Society (WFMS) had established a boarding school in Kiukiang. The local inhabitants, however, were suspicious of the missionaries’ intentions. 5 These new arrivals wasted no time in setting up a dispensary in order to treat Chinese patients, but an excessive workload, together with an enervating climate and frequent exposure to illness, soon took a toll on the missionaries’ health.
52 This arrangement might have proved satisfactory, had Charles Fowler not been recently appointed president of Northwestern. As far as Willard was concerned, a less amenable candidate could hardly have been found. Not only did she consider Fowler ambivalent at best toward the advancement of women, but she also had personal reasons to regret his appointment; a decade earlier she had broken off her engagement to Fowler, and according to an early Willard biographer, he had never forgiven her the offense.
A New Gospel for Women: Katharine Bushnell and the Challenge of Christian Feminism by Kristin Kobes Du Mez