The Satanic Heart of Feminism

How a leading feminist sought to subvert Christianity

From the Introduction to The Woman’s Bible by Elizabeth Cady Stanton

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.

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.” I wonder if any man wrote to the late revising committee of Divines to stop their work on the ground that it was ridiculous for men to revise the Bible. Why is it more ridiculous for women to protest against her present status in the Old and New Testament, in the ordinances and discipline of the church, than in the statutes and constitution of the state? Why is it more ridiculous to arraign ecclesiastics for their false teaching and acts of injustice to women, than members of Congress and the House of Commons? Why is it more audacious to review Moses than Blackstone, the Jewish code of laws, than the English system of jurisprudence? Women have compelled their legislators in every state in this Union to so modify their statutes for women that the old common law is now almost a dead letter. 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. When you express your aversion, based on a blind feeling of reverence in which reason has no control, to the revision of the Scriptures, you do but echo Cowper, who, when asked to read Paine’s “Rights of Man,” exclaimed “No man shall convince me that I am improperly governed while I feel the contrary.”

Others say it is not politic to rouse religious opposition. This much-lauded policy is but another word for cowardice. How can woman’s position be changed from that of a subordinate to an equal, without opposition, without the broadest discussion of all the questions involved in her present degradation? For so far-reaching and momentous a reform as her complete independence, an entire revolution in all existing institutions is inevitable.

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 Bible cannot be accepted or rejected as a whole, its teachings are varied and its lessons differ widely from each other. In criticising the peccadilloes of Sarah, Rebecca and Rachel, we would not shadow the virtues of Deborah, Huldah and Vashti. In criticising the Mosaic code, we would not question the wisdom of the golden rule and the fifth Commandment.

Again the church claims special consecration for its cathedrals and priesthood, parts of these aristocratic churches are too holy for women to enter, boys were early introduced into the choirs for this reason, woman singing in an obscure corner closely veiled. A few of the more democratic denominations accord women some privileges, but invidious discriminations of sex are found in all religious organizations, and the most bitter outspoken enemies of woman are found among clergymen and bishops of the Protestant religion.

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

Introduction to The Woman’s Bible

1895