The Complete History of the Women's Suffrage Movement in U.S.. Jane Addams
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away the sins of the world.".... These myths, whether received as simple facts, or poetic fiction, whose oracles always reveal the deepest signification of facts, alike indicate the eminent agency of woman in the fall and rising again of the human image of the divine upon earth.
... From the marriage hour woman is presented only in a series of dissolving views. First. She stands beside her husband radiant in girlish beauty. She worships. One side of the lesson is well learned, that of entire dependence. Not once has she dreamed that there must be mutual dependence and separate fountains of reciprocal life.... In the next scene the child wife appears withering away from life as from the heart she is not large or noble enough to fill—pining in the darkness of her home-life, made only the deeper by her inactivity, ignorance, and despair.... In another view she has passed the season of despair, and appears as the heartless votary of fashion, a flirt, or that most to be dreaded, most to be despised being, a married coquette; at once seductive, heartless, and basely unprincipled; or as beauty of person has faded away, she may be found turning from these lighter styles of toys to a quiet kind of hand-maiden piety and philanthropy.
... Marriage as it now exists is only a name, a form without a soul, a bondage, legal and therefore honorable. Only equals can make this relation. True marriage is a union of soul with soul, a blending of two in one, without mastership or helpless dependence. The true family is the central and supreme institution among human societies. All other organizations, whether of Church or State, depend upon it for their character and action. Its evils are the source of all evils; its good the fountain of all good. The correction of its abuses is the starting-point of all the reforms which the world needs.
Dr. Harriot K. Hunt attracted much attention from the fact of her yearly protest against taxation. In the course of her remarks she said, "Unseen spirits have been with us in this Convention; the spirits of our Shaker sisters whom untold sorrows have driven into those communal societies, the convents of our civilization."
After quite a brilliant discussion, in which Mr. Brigham made himself a target for Lucy Stone, Martha C. Wright, Eliza Aldrich, Clarina Howard Nichols, Harriot K. Hunt, and Mrs. Palmer to shoot at, Antoinette L. Brown offered the following resolution, and made a few good points on the Bible argument:
Resolved, That the Bible recognizes the rights, duties, and privileges of woman as a public teacher, as every way equal with those of man; that it enjoins upon her no subjection that is not enjoined upon him; and that it truly and practically recognizes neither male nor female in Christ Jesus.
God created the first human pair equal in rights, possessions, and authority. He bequeathed the earth to them as a joint inheritance; gave them joint dominion over the irrational creation; but none over each other. (Gen. i. 28). They sinned. God announced to them the results of sin. One of these results was the rule which man would exercise over woman. (Gen. iii. 16). This rule was no more approved, endorsed, or sanctioned by God, than was the twin-born prophecy, "thou (Satan) shalt bruise his (Christ's) heel." God could not, from His nature, command Satan to injure Christ, or any other of the seed of woman. What particle of evidence is there then for supposing that in the parallel announcement He commanded man to rule over woman? Both passages should have been translated will, instead of shall. Either auxiliary is used indifferently according to the sense, in rendering that form of the Hebrew verb into English.
Because thou hast done this, is God's preface to the announcement. The results are the effects of sin. Can woman then receive evil from this rule, and man receive good? Man should be blessed in exercising this power, if he is divinely appointed to do so; but the two who are one flesh have an identity of interests, therefore if it is a curse or evil to woman, it must be so to man also. We mock God, when we make Him approve of man's thus cursing himself and woman.
The submission enjoined upon the wife in the New Testament, is not the unrighteous rule predicted in the Old. It is a Christian submission due from man towards man, and from man towards woman: "Yea, all of you be subject one to another" (1 Pet. v. 5; Eph. v. 21; Rom. xii. 10, etc.) In I Cor. xvi. 16, the disciples are besought to submit themselves "to every one that helpeth with us and laboreth." The same apostle says, "help those women which labored with me in the Gospel, with Clement also, and with other of my fellow-laborers."
Man is the head of the woman. True, but only in the sense in which Christ is represented as head of His body, the Church. In a different sense He is head of all things—of wicked men and devils. If man is woman's head in this sense, he may exercise over her all the prerogatives of God Himself. This would be blasphemous. The mystical Head and Body, or Christ and His Church, symbolize oneness, union. Christ so loved the Church He gave Himself for it, made it His own body, part and parcel of Himself. So ought men to love their wives. Then the rule which grew out of sin, will cease with the sin.
It is said woman is commanded not to teach in the Church. There is no such command in the Bible. It is said (1 Cor. xiv. 34), "Let your women keep silence in the churches; for it is not permitted unto them to speak." This injunction, taken out of its connection, forbids singing also; interpreted by its context, woman is merely told not to talk unless she does teach. On the same principle, one who has the gift of tongues is told not to use it in the Church, unless there is an interpreter. The rule enforced from the beginning to the end of the chapter is, "Let all things be done unto edifying." Their women, who had not been previously instructed like the men, were very naturally guilty of asking questions which did not edify the assembly. It was better that they should wait till they got home for the desired information, rather than put an individual good before the good of the Church. Nothing else is forbidden. There is not a word here against woman's teaching. The apostle says to the whole Church, woman included, "Ye may all prophesy, one by one."
In 1 Tim. ii. 12, the writer forbids woman's teaching over man, or usurping authority over him; that is, he prohibits dogmatizing, tutoring, teaching in a dictatorial spirit. This is prohibited both in public and private; but a proper kind of teaching is not prohibited. Verse 14—a reference to Eve, who, though created last, sinned first, is merely such a suggestion as we would make to a daughter whose mother had been in fault. The daughters are not blamed for the mother's sin, merely warned by it; and cautioned against self-confidence, which could make them presume to teach over man. The Bible tells us of many prophetesses approved of God. The Bible is truly democratic. Do as you would be done by, is its golden commandment, recognizing neither male nor female in Christ Jesus.
Ernestine L. Rose: If the able theologian who has just spoken had been in Indiana when the Constitution was revised, she might have had a chance to give her definitions on the Bible argument to some effect. At that Convention Robert Dale Owen introduced a clause to give a married woman the right to her property. The clause had passed, but by the influence of a minister was recalled; and by his appealing to the superstition of the members, and bringing the whole force of Bible argument to bear against the right of woman to her property, it was lost. Had Miss Brown been there, she might have beaten him with his own weapons. For my part, I see no need to appeal to any written authority, particularly when it is so obscure and indefinite as to admit of different interpretations. When the inhabitants of Boston converted their harbor into a teapot rather than submit to unjust taxes, they did not go to the Bible for their authority; for if they had, they would have been told from the same authority to "give unto Cæsar what belonged to Cæsar." Had the people, when they rose in the might of their right to throw off the British yoke, appealed to the Bible for authority, it would have answered them, "Submit to the powers that be, for they are from God." No! on Human Rights and Freedom, on a subject that is as self-evident as that two and two make four, there is no need of any written authority. But this is not what I intended to speak upon. I wish to introduce a resolution, and leave it to the action of the Convention:
Resolved, That we ask not for our rights as a gift of charity, but as an act of justice. For it is in accordance with the principles of republicanism that, as woman has to pay taxes to maintain government, she has a right to participate in the formation and administration of it. That as she is amenable to the laws of her country, she is entitled to a voice in their enactment, and to all the protective advantages they can bestow; and as she is as liable as man to all the vicissitudes of life, she ought to enjoy the same social rights and privileges. And any difference, therefore, in political, civil, and social rights, on account of sex, is in direct violation of the