In December 1848, a young enslaved couple named Ellen and William Craft traveled openly by rail, coach and steamship from Macon, Georgia, to Philadelphia, Pennsylvania. Ellen, who passed for white, disguised herself as a wealthy disabled man, with William as "his" slave. Woo follows their journey north, and in joining the abolitionist lecture circuit. When the new Fugitive Slave Law in 1850 put them at risk, they fled from the United States. Their very existence challenged the nation's core precepts of life, liberty, and justice for all. -- Adapted from jacket.

Winner of the 2024 Pulitzer Prize in Biography “A rich narrative of the Crafts, an enslaved couple who escaped from Georgia in 1848, with light-skinned Ellen disguised as a disabled white gentleman and William as her manservant, exploiting assumptions about race, class, and disability to hide in public on their journey to the North, where they became famous abolitionists while evading bounty hunters.” —The Pulitzer Prizes Named one of the best books of the year by The New York Times, The New Yorker, Time, NPR, Smithsonian Magazine, and Oprah Daily In 1848, a year of international democratic revolt, a young, enslaved couple, Ellen and William Craft, achieved one of the boldest feats of self-emancipation in American history. Posing as master and slave, while sustained by their love as husband and wife, they made their escape together across more than 1,000 miles, riding out in the open on steamboats, carriages, and trains that took them from bondage in Georgia to the free states of the North. Along the way, they dodged slave traders, military officers, and even friends of their enslavers, who might have revealed their true identities. The tale of their adventure soon made them celebrities, and generated headlines around the country. Americans could not get enough of this charismatic young couple, who traveled another 1,000 miles criss-crossing New England, drawing thunderous applause as they spoke alongside some of the greatest abolitionist luminaries of the day—among them Frederick Douglass and William Wells Brown. But even then, they were not out of danger. With the passage of an infamous new Fugitive Slave Act in 1850, all Americans became accountable for returning refugees like the Crafts to slavery. Then yet another adventure began, as slave hunters came up from Georgia, forcing the Crafts to flee once again—this time from the United States, their lives and thousands more on the line and the stakes never higher. With three epic journeys compressed into one monumental bid for freedom, Master Slave Husband Wife is an American love story—one that would challenge the nation’s core precepts of life, liberty, and justice for all—one that challenges us even now.

When the New Testament speaks of slaves and masters, is it affirming an institution that we find reprehensible? Biblical scholars across the theological and political spectrum generally conclude that the answer is "yes." And in the same passages the Bible seems to affirm male dominance in marriage, if not in society at large. This book meticulously places these passages, the Bible's "household codes," in their historical and literary context, focusing on 1 Peter's extensive code. A careful side-by-side reading with Rome's cultural equivalent (Aristotle's household code) reveals both the brilliance of the biblical author and the depth of 1 Peter's antipathy toward slavery and misogyny.

Through an interdisciplinary approach, this book explores premodern, modern, and postmodern moral perspectives to identify the problems and challenges facing moral thinking in the 1990's and beyond. This book introduces and clarifies these various moral viewpoints through a multi-faceted discussion which examines morals from philosophical, social, and psychological perspectives. The primary focus of Wanderings centers on what educated and common people have thought and said about what is good and bad in premodern, modern, and postmodern spheres of thought. In this spirit, the moral views of ancient Egypt, ancient Israel, certain Greek philosophers as well as several modern philosophical and postmodern ethical attitudes are discussed. From the modern tradition, the book describes key thinkers in connection with egoism, utilitarianism, relativism, and absolutism. Issues of difference, diversity, power, empowerment, otherness, and domination are just some of the issues examined in relation to postmodern moral attitudes. Along with moral viewpoints, the book also examines how our value systems have developed and continue to develop.

Thinking beyond the absolutes Christians and other religious persons increasingly find "deabsolutized" in our modern thought world, Swidler reflects on the ways we humans think about the world and its meaning now that increasingly we notice that there are other ways of understanding the world than the way we grew up in. In this new situation we need to develop a common language we can use together both to appreciate our neighbors and enrich ourselves, what the author calls Ecumenical Esperanto, because it should serve as a common language without replacing any of the living languages of our religious and ideological traditions. Of course, such thinking anew about the world and its meaning must necessarily mean thinking anew about all of our religious beliefs--but this time, in dialogue.

When taken together the diverse writings found at Qumran and in the New Testament demonstrate participation in a common wisdom worldview.

A Theology of Power and Privilege makes the bold assumption that it is possible to develop an antiracist theology within a constructive evangelical theological method. It examines Black Liberation Theology’s claims of embedded racism within White theological systems and then asks both if Reformed North American Evangelicalism evidences racism within its theology, and if so, how might that be addressed biblically and doctrinally while remaining true to the theological essence of evangelicalism. Along the way, the author engages critically with an evangelical tradition represented by John Calvin, Jonathan Edwards, Charles Hobbs, and Carl F. H. Henry and considers it in the light of the critique of James Cone. Having identified racism within the theological tradition the author then offers a constructive evangelical theology of power and privilege that he accesses as truly antiracist. In pursuit of this theological conclusion, the author explores biblical texts on liberation, subjection, and obedience and applies his conclusions to constructive work on the Doctrine of God. This is done within an evangelical hermeneutical methodology that privileges the biblical text. This book will be of interest to evangelicals who are engaged in debates around race, racism, and social justice either theologically or historically, and theologians generally interested in the application of hermeneutics to theological method. It will also be of interest to anyone regardless of tradition as a guide to how white theologians can take seriously the contributions and value of the Black intellectual tradition to their work.

An eye-opening account of what the left and right get wrong about sex and gender—and how we can be a thoughtful, sex-smart society. On Sex and Gender focuses on three sequential and consequential questions: What is sex as opposed to gender? How does sex matter in our everyday lives? And how should it be reflected in law and policy? All three have been front-and-center in American life and politics since the rise of the trans rights movement: They are included in both major parties’ political platforms. They are the subject of ongoing litigation in the federal courts and of highly contentious legislation on Capitol Hill. And they are a pivotal issue in the culture wars between left and right playing out around dinner tables, on campuses and school boards, on op-ed pages, and in corporate handbooks. Doriane Coleman challenges both sides to chart a better way. In a book that is equal parts scientific explanation, historical examination, and personal reflection, she argues that denying biological sex and focusing only on gender would have detrimental effects on women’s equal opportunity, on men’s future prospects, and on the health and welfare of society. Structural sexism needed to be dismantled—a true achievement of feminism and an ongoing fight—but going forward we should be sex smart, not sex blind. This book is a clear guide for reasonable Americans on sex and gender—something everyone wants to understand but is terrified to discuss. Coleman shows that the science is settled, but equally that there is a middle ground where common sense reigns and we can support transgender people without denying the facts of human biology. She livens her narrative with a sequence of portraits of exceptional human beings from legal pioneers like Myra Bradwell and Ketanji Brown Jackson to champion athletes like Caster Semenya and Cate Campbell to civil rights giants like Ruth Bader Ginsburg and Pauli Murray. Above all, Coleman reminds us that sex not only exists, but is also good—and she shows how we can get both sex and gender right for society.

These stories, essays and poems by women examine the connections feminists are making between sex and God. The women write from very different perspectives, cutting across the spectrum of feminist writing about sexuality and spirituality within the Judeo-Christian tradition. Some writers, though critical, are determined to retain their radicality in the very teeth of patriarchy by remaining within the traditional forms of faith. Others – impatient, suggests the editor, with the ‘great inseminator in the sky’ – have moved on to what might be described as a post-patriarchal spirituality. Contributions indicate the exciting spiritual journeys women are currently making and focus on the following areas: monogamy and promiscuity; sex, politics and spirituality; childbirth; sex and healing in dying; feminist sexual psychology; lesbian identity; and feminist ‘embodied’ theology. The recent and continuing debate about women priests in the Anglican church uneasily echoes the rumblings of change at a fundamental level in the relationship between women and religion. This book, with its reflections on both the politics of Christian feminism and the more widespread expression of women’s spirituality, makes an important contribution to that change. First published in 1987.