This article analyzes the influence of radical and cultural feminist ideas on the writings produced by Zsuzsanna Emese Mokcsay (b. 1940), a seminal Pagan activist who spearheaded the development of the Dianic Witchcraft tradition during the 1970s and 1980s. An examination of Budapest's writings reveals the ideological background of Dianic Wicca, found in the specific aspects in the works of radical and cultural feminist thinkers such Mary Daly, Adrienne Rich, Robin Morgan, Susan Griffin, and Susan Brownmiller, which suited Budapest's lesbian-separatists leanings. The article thus sheds light on the politics of Goddess Spirituality during its formative years that have made modern Paganism what it is today. This is particularly important in light of the challenges to Dianic Wicca (and Goddess Spirituality in general) in recent decades, as third-wave feminism and transgender rights highlight a generational gap between veteran and younger Dianic women.

Permaculture is a holistic sustainability movement brought to Cuba from Australia in the early 1990s. In addition to a set of twelve design principles that permaculturalists use to organize their houses, backyards, and farms, the movement is grounded upon three main ethical principles: care for the Earth, care for people, and share resources through the recognition of limits to consumption. Using etic analysis of qualitative interviews from the provinces of Havana and Sancti Spíritus, I argue that permaculture in Cuba is a religious movement that is meeting both the spiritual and material needs of individuals. This environmentally engaged religious movement promotes the idea that the Earth is alive and is therefore worthy of reverent care, and this care extends to humans through the growing of food produced within permaculture systems using ecological methods.

After the passing in 1910 of Mary Baker Eddy, founder of the rapidly increasing Christian Science movement, the governing Christian Science Board of Directors of The Mother Church in Boston faced the daunting task of unifying the sometimes unruly and overly exuberant members of a faith noted for its efforts to reintroduce healing to the religious scene. This essay demonstrates that over the next fifteen years the Directors skillfully consolidated their authority and so established centralized control over the fastest-growing religious group in the United States. Divisive litigation between the Directors and the independent-minded Trustees of the Christian Science Publishing Society, 1919–1921, was resolved in favor of the Directors and so provided the capstone for their efforts to bring order to the new faith. In their actions, the Directors often followed business and societal practices, as a means of attaining routinization of charisma.

Women’s spiritual entrepreneurship offers a new way of practicing capitalism in keeping with values traditionally coded as “feminine.” Operating as both a movement and a classification, spiritual entrepreneurship represents a capacious set of business practices centered on the belief that making money can be spiritually fulfilling. This possibility is actualized when spiritual entrepreneurship focuses on the traditionally feminine ideals of teaching and nurturing and utilizes spiritual practices such as meditation, manifesting, and mindfulness. This article explores the logics and rhetoric of women’s spiritual entrepreneurship in three prominent categories where these discourses are found: multi-level marketing, self-help products and guides, and women’s business coaching. Examples from each of these categories demonstrate how women’s spiritual entrepreneurship operates in the contemporary United States through shared ideals and religious practices.