Letha Dawson Scanzoni changed the landscape of American evangelicalism through her groundbreaking work on the gospel-based intersection of gender and LGBTQ justice. She coauthored two of the first books that support women's equality and LGBTQ rights with the Bible: All We're Meant to Be and Is the Homosexual My Neighbor? In all her work Scanzoni applies the liberating message of Jesus to women and to people who have been marginalized by church and society because of sexual orientation. Building Bridges combines an exploration of the life and work of Letha Dawson Scanzoni with stories of people she continues to empower through her writing and the Evangelical & Ecumenical Women's Caucus - Christian Feminism Today, an organization she cofounded. This book illustrates her growing influence as she continues her prophetic collaboration with new generations. In addition, it provides resources for churches as they build bridges for their ministries of liberation, justice, and peace.

New methodologies from social theory, cultural anthropology, and gender studies have emerged which take religion and cultural values into perspective. Particular light shed on social transformations, religious practices and theological perspectives.

Through the fascinating stories of pioneering ministers, this book reveals a unique picture of progressive changes occurring in the Christian tradition. Meeting challenges and overcoming obstacles, these twelve diverse ministers are changing the church as they take prophetic stands on gender, race, interfaith cooperation, ecology, sexual orientation, economic opportunity, and other social justice issues. Believing in the power of sacred symbolism to shape social reality and toÊprovide a foundation for justice and freedom for all people, these ministers lead worship with inclusive language and imagery for humanity and divinity. They include multicultural female and male images of the Divine. Their stories affirm the connection between this expansive theology and an ethic of justice and equality in human relationships. In working from within to change the church, these ministers have risked censure by denominational authorities, loss of opportunities for promotion to larger congregations or to prestigious denominational positions, and even loss of their jobs. They have found creative ways to balance advocating for change and working to support the church, using their positions as ordained clergy to bring liberating change to the church and the wider culture.

Meet the ministers and laypeople driving foundational Christian theological change and restoring awareness of the sacred value of women and girls. "The Bible teaches that we are made in the image and likeness of God; therefore, I must believe that there is a male and female expression of God.... Claim your divinity and walk in it every day, because you are fearfully and wonderfully made." —Rev. Dr. Susan Newman, “Claiming Our Divinity” In a world filled with injustice and violence, we long for a new sacred symbolism to inspire transformation. Our yearning includes a widespread hunger for visions of the Female Divine in church life and worship to restore gender balance and finally achieve just, equal and inclusive faith communities. This collection of engrossing narratives of women and men trying to change the institutional church—and society—illuminates how reclaiming multicultural female images of God extends beyond the sanctuary and into the community. Whether you're searching for your own place in the church or you want to explore this growing movement, these fascinating pioneers invite you to join the adventure of creating rituals that include Her, affirming the sacred value of all people and all creation.

What’s the first thing that comes to mind when you hear “evangelical”? For many, the answer is “white,” “patriarchal,” “conservative,” or “fundamentalist”—but as Isaac B. Sharp reveals, the “big tent” of evangelicalism has historically been much bigger than we’ve been led to believe. In The Other Evangelicals, Sharp brings to light the stories of those twentieth-century evangelicals who didn’t fit the mold, including Black, feminist, progressive, and gay Christians. Though the binary of fundamentalist evangelicals and modernist mainline Protestants is taken for granted today, Sharp demonstrates that fundamentalists and modernists battled over the title of “evangelical” in post–World War II America. In fact, many ideologies characteristic of evangelicalism today, such as “biblical womanhood” and political conservatism, arose only in reaction to the popularity of evangelical feminism and progressivism. Eventually, history was written by the “winners”—the Billy Grahams of American religion—while the “losers” were expelled from the movement via the establishment of institutions such as the National Association of Evangelicals. Carefully researched and deftly written, The Other Evangelicals offers a breath of fresh air for scholars seeking a more inclusive history of religion in America.

In 1973, nearly a decade before the height of the Moral Majority, a group of progressive activists assembled in a Chicago YMCA to strategize about how to move the nation in a more evangelical direction through political action. When they emerged, the Washington Post predicted that the new evangelical left could "shake both political and religious life in America." The following decades proved the Post both right and wrong—evangelical participation in the political sphere was intensifying, but in the end it was the religious right, not the left, that built a viable movement and mobilized electorally. How did the evangelical right gain a moral monopoly and why were evangelical progressives, who had shown such promise, left behind? In Moral Minority, the first comprehensive history of the evangelical left, David R. Swartz sets out to answer these questions, charting the rise, decline, and political legacy of this forgotten movement. Though vibrant in the late nineteenth century, progressive evangelicals were in eclipse following religious controversies of the early twentieth century, only to reemerge in the 1960s and 1970s. They stood for antiwar, civil rights, and anticonsumer principles, even as they stressed doctrinal and sexual fidelity. Politically progressive and theologically conservative, the evangelical left was also remarkably diverse, encompassing groups such as Sojourners, InterVarsity Christian Fellowship, Evangelicals for Social Action, and the Association for Public Justice. Swartz chronicles the efforts of evangelical progressives who expanded the concept of morality from the personal to the social and showed the way—organizationally and through political activism—to what would become the much larger and more influential evangelical right. By the 1980s, although they had witnessed the election of Jimmy Carter, the nation's first born-again president, progressive evangelicals found themselves in the political wilderness, riven by identity politics and alienated by a skeptical Democratic Party and a hostile religious right. In the twenty-first century, evangelicals of nearly all political and denominational persuasions view social engagement as a fundamental responsibility of the faithful. This most dramatic of transformations is an important legacy of the evangelical left.

From its inception in the nineteenth century, the Wesleyan/Holiness religious tradition has offered an alternative construction of gender and supported the equality of the sexes. In Holy Boldness, Susie C. Stanley provides a comprehensive analysis of spiritual autobiographies by thirty-four American Wesleyan/Holiness women preachers, published between the mid-nineteenth and mid-twentieth centuries. While a few of these women, primarily African Americans, have been added to the canon of American women's autobiography, Stanley argues for the expansion of the canon to incorporate the majority of the women in her study. She reveals how these empowered women carried out public ministries on behalf of evangelism and social justice. The defining doctrine of the Wesleyan/Holiness tradition is the belief in sanctification, or experiencing a state of holiness. Stanley's analysis illuminates how the concept of the sanctified self inspired women to break out of the narrow confines of the traditional "women's sphere" and engage in public ministries, from preaching at camp meetings and revivals to ministering in prisons and tenements. Moreover, as a result of the Wesleyan/Holiness emphasis on experience as a valid source of theology, many women preachers turned to autobiography as a way to share their spiritual quest and religiously motivated activities with others. In such writings, these preachers focused on the events that shaped their spiritual growth and their calling to ministry, often giving only the barest details of their personal lives. Thus, Holy Boldness is not a collective biography of these women but rather an exploration of how sanctification influenced their evangelistic and social ministries. Using the tools of feminist theory and autobiographical analysis in addition to historical and theological interpretation, Stanley traces a trajectory of Christian women's autobiographies and introduces many previously unknown spiritual autobiographies that will expand our understanding of Christian spirituality in nineteenth- and twentieth-century America. The Author: Susie C. Stanley is professor of historical theology at Messiah College. She is the author of Feminist Pillar of Fire: The Life of Alma White.