What does it mean to be a religious conservative, particularly for women, in America today? While it appears that people are returning to conservative religion because they are fed up with the excesses of liberalism, including feminism, a closer look at the lives of religious conservatives reveals a more complex reality. Drawing on two years of ethnographic research in Catholic, Jewish, and Protestant communities, Christel Manning explores the diversity among women who have returned to tradition. Arguing that America has undergone profound cultural and economic changes in the last thirty years, which create tension between women's lives and traditional gender roles, she demonstrates that conservative Catholics, Orthodox Jews, and Evangelical Protestants negotiate those tensions in different ways. Manning also shows that women in conservative religious communities share many of the same concerns as secular women.Manning looks at how the religious communities profiled have been influenced by feminist values and describes the ways in which these women negotiate gender roles at work, religious services, and at home. She explains how they deal with the inconsistencies created by their attempts to integrate feminist and traditionalist norms. In highly accessible prose, Manning examines their attitudes towards the feminist movement, its impact on American culture, and the extent to which the women seek to resist it. God Gave Us the Right explains how these different views of feminism reflect the diverse theologies and historical experiences of the three communities.

Speelman deals with a central question in the intellectual history of the sixteenth century: to what extent can Calvin be regarded as responsible for the tendency in Calvinism or, more broadly, in Reformed Protestantism, to form a church which has its own ecclesiastical organization and office bearers? So far, claiming a great deal of independence for the church has been considered an important aspect of Calvin's legacy. In this line of reasoning, it is assumed that Calvin was a strong opponent of the church as a state organization that did not have its own governing body and power of excommunication. To better understand this issue, the text examines the position of the church within the city-state of Bern. Secondly, it directs its attention to the manner in which Calvin gave form to ecclesiastical life in Geneva. Next, it deals with the church in France, and finally, it examines the influence of Calvin and French Calvinism on the organization of the Reformed church in The Netherlands in the 1570s.