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The Woman's Bible
by Elizabeth Cady Stanton
"In every soul there is bound up some truth and some error, and each gives to the world of thought what no other one possesses." -- Cousin
(Originally published by)
"We took sweet counsel together." Ps. lv., 14.
Elizabeth Cady Stanton, Rev. Phebe A. Hanaford, Clara Bewick Colby, Rev. Augusta Chapin, Ursula N. Gestefeld, Mary Seymour Howell, Josephine K. Henry, Mrs. Robert G. Ingersoll, Sarah A. Underwood, Ellen Battelle Dietrick (Deceased), Lillie Devereux Blake, Matilda Joslyn Gage, Rev. Olympia Brown, Frances Ellen Burr, Clara B. Neyman, Helen H. Gardener, Charlotte Beebe Wilbour, Lucinda B. Chandler, Catharine F. Stebbins, Louisa Southworth.
Foreign Members: Baroness Alexandra Gripenberg, Finland; Ursula M. Bright, England; Irma von Troll-borostyani, Austria; Priscilla Bright Mclaren, Scotland; Isabelle Bogelot, France.
PREFACE (by Elizabeth Cady Stanton)
So many letters are daily received asking questions about the Woman's Bible, as to the extent of the revision, and the standpoint from which it will be conducted that it seems best, though every detail is not as yet matured, to state the plan, as concisely as possible, upon which those who have been in consultation during the summer, propose to do the work.
I. The object is to revise only those texts and chapters directly referring to women, and those also in which women are made prominent by exclusion. As all such passages combined form but one-tenth of the Scriptures, the undertaking will not be so laborious as, at the first thought, one would imagine. These texts, with the commentaries, can easily be compressed into a duoclecimo volume of about four hundred pages.
II. The commentaries will be of a threefold character, the writers in the different branches being selected according to their special aptitude for the work:
1. Two or three Greek and Hebrew scholars will devote themselves to the translation and the meaning of particular words and texts in the original.
2. Others will devote themselves to Biblical history, old manuscripts, to the new version, and to the latest theories as to the occult meaning of certain texts and parables.
3. For the commentaries on the plain English version a committee of some thirty members has been formed. These are women of earnestness and liberal ideas, quick to see the real purport of the Bible as regards their sex. Among them the various books of the Old and New Testament will be distributed for comment.
III. There will be two or more editors to bring the work of the various committees into one consistent whole.
IV. The completed work will be submitted to an advisory committee
assembled at some central point, as London, New York, or Chicago, to sit
in final judgment on "The Woman's Bible."
-- Elizabeth Cady Stanton, August 1, 1895.
INTRODUCTION (by Elizabeth Cady Stanton)
From the inauguration of the movement for woman's emancipation the Bible has been used to hold her in the "divinely ordained sphere," prescribed in the Old and New Testaments.
The canon and civil law; church and state; priests and legislators; all political parties and religious denominations have alike taught that woman was made after man, of man, and for man, an inferior being, subject to man. Creeds, codes, Scriptures and statutes, are all based on this idea. The fashions, forms, ceremonies and customs of society, church ordinances and discipline all grow out of this idea.
Of the old English common law, responsible for woman s civil and political status, Lord Brougham said, "it is a disgrace to the civilization and Christianity of the Nineteenth Century." Of the canon law, which is responsible for woman s status in the church, Charles Kingsley said, "this will never be a good world for women until the last remnant of the canon law is swept from the face of the earth."
The Bible teaches that woman brought sin and death into the world, that she precipitated the fall of the race, that she was arraigned before the judgment seat of Heaven, tried, condemned and sentenced. Marriage for her was to be a condition of bondage, maternity a period of suffering and anguish, and in silence and subjection, she was to play the role of a dependent on man's bounty for all her material wants, and for all the information she might desire on the vital questions of the hour, she was commanded to ask her husband at home. Here is the Bible position of woman briefly summed up.
Those who have the divine insight to translate, transpose and transfigure this mournful object of pity into an exalted, dignified personage, worthy of our worship as the mother of the race, are to be congratulated as having a share of the occult mystic power of the eastern Mahatmas.
The plain English to the ordinary mind admits of no such liberal interpretation. The unvarnished texts speak for themselves. The canon law, church ordinances and Scriptures, are homogeneous, and all reflect the same spirit and sentiments. These familiar texts are quoted by clergymen in their pulpits, by statesmen in the halls of legislation, by lawyers in the courts, and are echoed by the press of all civilized nations, and accepted by woman herself as "The Word of God." So perverted is the religious element in her nature, that with faith and works she is the chief support of the church and clergy; the very powers that make her emancipation impossible.
When, in the early part of the Nineteenth Century, women began to protest against their civil and political degradation, they were referred to the Bible for an answer. When they protested against their unequal position in the church, they were referred to the Bible for an answer.
This led to a general and critical study of the Scriptures. Some, having made a fetish of these books and believing them to be the veritable "Word of God," with liberal translations, interpretations, allegories and symbols, glossed over the most objectionable features of the various books and clung to them as divinely inspired. Others, seeing the family resemblance between the Mosaic code, the canon law, and the old English common law, came to the conclusion that all alike emanated from the same source; wholly human in their origin and inspired by the natural love of domination in the historians.
Others, bewildered with their doubts and fears, came to no conclusion. While their clergymen told them on the one hand, that they owed all the blessings and freedom they enjoyed to the Bible, on the other, they said it clearly marked out their circumscribed sphere of action: that the demands for political and civil rights were irreligious, dangerous to the stability of the home, the state and the church. Clerical appeals were circulated from time to time conjuring members of their churches to take no part in the anti-slavery or woman suffrage movements, as they were infidel in their tendencies, undermining the very foundations of society. No wonder the majority of women stood still, and with bowed heads, accepted the situation.
Listening to the varied opinions of women, I have long thought it would be interesting and profitable to get them clearly stated in book form. To this end six years ago I proposed to a committee of women to issue a Woman's Bible, that we might have women's commentaries on women's position in the Old and New Testaments. It was agreed on by several leading women in England and America and the work was begun, but from various causes it has been delayed, until now the idea is received with renewed enthusiasm, and a large committee has been formed, and we hope to complete the work within a year.
Those who have undertaken the labor are desirous to have some Hebrew and Greek scholars, versed in Biblical criticism, to gild our pages with their learning. Several distinguished women have been urged to do so, but they are afraid that their high reputation and scholarly attainments might be compromised by taking part in an enterprise that for a time may prove very unpopular. Hence we may not be able to get help from that class.
Others fear that they might compromise their evangelical faith by affiliating with those of more liberal views, who do not regard the Bible as the "Word of God," but like any other book, to be judged by its merits. If the Bible teaches the equality of Woman, why does the church refuse to ordain women to preach the gospel, to fill the offices of deacons and elders, and to administer the Sacraments, or to admit them as delegates to the Synods, General Assemblies and Conferences of the different denominations? They have never yet invited a woman to join one of their Revising Committees, nor tried to mitigate the sentence pronounced on her by changing one count in the indictment served on her in Paradise.
[Ed. Note: The "Revising Committee" referred to by ECS here is the committee of the Anglican Church that revised the so-called King James (1611) version of the Bible in 1870. That she also used "revising committee" for the group of women that wrote this Woman's Bible may be intentionally confusing.]
The large number of letters received, highly appreciative of the undertaking,
is very encouraging to those who have inaugurated the movement, and indicate
a growing self-respect and self-assertion in the women of this generation.
But we have the usual array of objectors to meet and answer. One correspondent
conjures us to suspend the work, as it is "ridiculous" for "women
to attempt the revision of the Scriptures."
Why not compel Bishops and Revising Committees to modify their creeds and dogmas? Forty years ago it seemed as ridiculous to timid, time-serving and retrograde folk for women to demand an expurgated edition of the laws, as it now does to demand an expurgated edition of the Liturgies and the Scriptures.
Come, come, my conservative friend, wipe the dew off your spectacles,
and see that the world is moving. Whatever your views may be as to the
importance of the proposed work, your political and social degradation
are but an outgrowth of your status in the Bible.
Let us remember that all reforms are interdependent, and that whatever is done to establish one principle on a solid basis, strengthens all. Reformers who are always compromising, have not yet grasped the idea that truth is the only safe ground to stand upon. The object of an individual life is not to carry one fragmentary measure in human progress, but to utter the highest truth clearly seen in all directions, and thus to round out and perfect a well balanced character. Was not the sum of influence exerted by John Stuart Mill on political, religious and social questions far greater than that of any statesman or reformer who has sedulously limited his sympathies and activities to carrying one specific measure? We have many women abundantly endowed with capabilities to understand and revise what men have thus far written. But they are all suffering from inherited ideas of their inferiority; they do not perceive it, yet such is the true explanation of their solicitude, lest they should seem to be too self-asserting.
Again there are some who write us that our work is a useless expenditure of force over a book that has lost its hold on the human mind. Most intelligent women, they say, regard it simply as the history of a rude people in a barbarous age, and have no more reverence for the Scriptures than any other work. So long as tens of thousands of Bibles are printed every year, and circulated over the whole habitable globe, and the masses in all English-speaking nations revere it as the word of God, it is vain to belittle its influence. The sentimental feelings we all have for those things we were educated to believe sacred, do not readily yield to pure reason. I distinctly remember the shudder that passed over me on seeing a mother take our family Bible to make a high seat for her child at table. It seemed such a desecration. I was tempted to protest against its use for such a purpose, and this, too, long after my reason had repudiated its divine authority.
To women still believing in the plenary inspiration of the Scriptures, we say give us by all means your exegesis in the light of the higher criticism learned men are now making, and illumine the Woman's Bible, with your inspiration.
Bible historians claim special inspiration for the Old and New Testaments containing most contradictory records of the same events, of miracles opposed to all known laws, of customs that degrade the female sex of all human and animal life, stated in most questionable language that could not be read in a promiscuous assembly, and call all this "The Word of God."
The only points in which I differ from all ecclesiastical teaching is that I do not believe that any man ever saw or talked with God, I do not believe that God inspired the Mosaic code, or told the historians what they say he did about woman, for all the religions on the face of the earth degrade her, and so long as woman accepts the position that they assign her, her emancipation is impossible.
Whatever the Bible may be made to do in Hebrew or Greek, in plain English it does not exalt and dignify woman. My standpoint for criticism is the revised edition of 1888. I will so far honor the revising committee of wise men who have given us the best exegesis they can according to their ability, although Disraeli said the last one before he died, contained 150,000 blunders in the Hebrew, and 7,000 in the Greek.
But the verbal criticism in regard to woman's position amounts to little. The spirit is the same in all periods and languages, hostile to her as an equal.
There are some general principles in the holy books of all religions
that teach love, charity, liberty, justice and equality for all the human
family, there are many grand and beautiful passages, the golden rule has
been echoed and re-echoed around the world. There are lofty examples of
good and true men and women, all worthy our acceptance and imitation whose
lustre cannot be dimmed by the false sentiments and vicious characters
bound up in the same volume.
The canon law, the Scriptures, the creeds and codes and church discipline of the leading religions bear the impress of fallible man, and not of our ideal great first cause, "the Spirit of all Good," that set the universe of matter and mind in motion, and by immutable law holds the land, the sea, the planets, revolving round the great centre of light and heat, each in its own elliptic, with millions of stars in harmony all singing together, the glory of creation forever and ever.
-- Elizabeth Cady Stanton.
[Ed. Note: ECS here lists the address of a contemporary bishop of St. Agnes School, Albany, New York.]
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