The Woman's Bible is a two-part non-fiction book, written by Elizabeth Cady Stanton and a committee of 26 women, published in and to challenge the traditional position of religious orthodoxy that woman should be subservient to man. Many women's rights activists who worked with Stanton were opposed to the publication of The Woman's Bible ; they felt it would harm the drive for women's suffrage. Although it was never accepted by Bible scholars as a major work, much to the dismay of suffragists who worked alongside Stanton within the National American Woman Suffrage Association NAWSA ,  it became a popular best-seller. Susan B. Anthony tried to calm the younger suffragists, but they issued a formal denunciation of the book, and worked to distance the suffrage movement from Stanton's broader scope which included attacks on traditional religion. In the early 19th century advocates of women's rights began to accumulate rebuttals to arguments used against them founded on traditional interpretations of Bible scriptures.
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The Woman's Bible is a two-part non-fiction book, written by Elizabeth Cady Stanton and a committee of 26 women, published in and to challenge the traditional position of religious orthodoxy that woman should be subservient to man.
Many women's rights activists who worked with Stanton were opposed to the publication of The Woman's Bible ; they felt it would harm the drive for women's suffrage.
Although it was never accepted by Bible scholars as a major work, much to the dismay of suffragists who worked alongside Stanton within the National American Woman Suffrage Association NAWSA ,  it became a popular best-seller. Susan B. Anthony tried to calm the younger suffragists, but they issued a formal denunciation of the book, and worked to distance the suffrage movement from Stanton's broader scope which included attacks on traditional religion.
In the early 19th century advocates of women's rights began to accumulate rebuttals to arguments used against them founded on traditional interpretations of Bible scriptures. Lucretia Mott countered those who would put her in her place by quoting other Bible passages, or by challenging the original interpretation of the scripture. In , Mott wrote Discourse on Woman which discussed Adam and Eve , the activities of various women who appear in the Bible, and argued that the Bible supported woman's right to speak aloud her spiritual beliefs.
By the s, Mott had become expert at disarming men who used Scripture against her. At the National Women's Rights Convention in , and again in , she stood up to debate men who came prepared with Scripture in hand.
Reverend Henry Grew told the convention audience that the Bible proved men were naturally superior to women. He was countered point-by-point by Hannah Tracy Cutler , then in broad societal and political terms by Mott who began by saying: "It is not Christianity , but priestcraft that has subjected woman as we find her. The Church and State have been united, and it is well for us to see it so. In , and , the Church of England published a Revised Version of the Bible, the first new English version in over two centuries.
Stanton was dissatisfied with the Revised Version's failure to incorporate recent scholarship from Bible translator Julia Evelina Smith. She wrote:. 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 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 , blunders in the Hebrew, and 7, in the Greek.
Stanton assembled a "Revising Committee" to draft commentary on the new Bible version. Many of those she approached in person and by letter refused to take part, especially scholars who would be risking their professional reputations. Sharing Stanton's determination, the committee wished to correct biblical interpretation which they viewed as being biased against women, and to bring attention to the small fraction of the Bible which discussed women. She left such duties to Susan B.
Anthony and instead traveled to Europe for two years. While there she met with women who shared her views, and she gathered critical observations about the place of woman in the Bible. Clark questioned whether Stanton's liberal views had shocked some in attendance, and Stanton replied: "Well, if we who do see the absurdities of the old superstitions never unveil them to others, how is the world to make any progress in the theologies?
I am in the sunset of life, and I feel it to be my special mission to tell people what they are not prepared to hear In , Matilda Joslyn Gage took time out from her participation in the Revising Committee to write Woman, Church and State , a book which challenged traditional Judeo-Christian teaching that women were the source of sin, and that sex was sinful.
Gage wrote that the double standard for morality hurt both sexes. Gage determined that the Church had acted against women's interests in important ways: from Roman Catholic canon law, to Scripture, to its advocacy of celibacy and more.
Especially troubling to Gage was the story of Adam and Eve. News sources reported the initial printing of the first edition Part I, consisting of 50, copies,   sold out within three months and by May 2 , a Second Edition was selling rapidly .
In April , the second part was published,   covering the rest of the Old Testament as well as all of the New Testament. The time has come to read it as we do all other books, accepting the good and rejecting the evil it teaches. At its introduction, The Woman's Bible was widely criticized in editorials and from the pulpit. Stanton wrote that "the clergy denounced it as the work of Satan Anthony, Stanton's best and most faithful collaborator, concluded after years of working for women's rights that the concentration on one issue— votes for women —was the key to bringing success to the movement.
The women's organizations had too varied a membership to agree on anything more complex. Stanton insisted, however, that the women's rights conventions were too narrowly focused; she brought forward a variety of challenging concepts in the form of essays for Anthony to read to the audiences. Anthony wrote to Clara Bewick Colby to say of Stanton "of all her great speeches, I am always proud—but of her Bible commentaries, I am not proud—either of their spirit or letter But I shall love and honor her to the end—whether her Bible please me or not.
So I hope she will do for me. Anthony opened the convention on January 23, Avery surprised Anthony by stating to the more than members of the audience:.
During the latter part of the year the work has been in several directions much hindered by the general misconception of the relation of the so-called "Woman's Bible" to our association. As an organization we have been held responsible for the action of an individual Avery called for a resolution: "That this Association is non-sectarian, being composed of persons of all shades of religious opinion, and that it has no connection with the so-called 'Woman's Bible', or any theological publication.
The opinion of NAWSA delegate Laura Clay , expressed in her Southern Committee report on January 27 that "the South is ready for woman suffrage, but it must be woman suffrage and nothing else,"  was typical of responses to The Woman's Bible conflict. Most suffragists wanted only to work on the right to vote, "without attaching it to dress reform, or bicycling, or anything else On the afternoon of January 28, a list of Resolutions was put to a vote.
The first seven were passed without comment. The eighth was Avery's proposed dissociation with The Woman's Bible , and its presence caused an active debate. Stanton had injured the cause of woman's rights by insisting on the demand for woman suffrage, but she had sense enough not to pass a resolution about it Stanton did not attend the convention; she was 80 years old, obese, and bedridden. She wrote to her longtime friend Reverend Antoinette Brown Blackwell in April, to observe: "Our politicians are calm and complacent under our fire but the clergy jump round the moment you aim a pop gun at them 'like parched peas on a hot skillet'".
Stanton wished for a greater degree of scholarship in The Woman's Bible , but was unable to convince Bible scholars of her day to take part in what was expected to be a controversial project. Scholars continued to avoid addressing the subject of sexism in the Bible until when Margaret Brackenbury Crook published Women and Religion , a study of the status of women in Judaism and Christianity.
Today, biblical scholarship by women has come into maturity, with women posing new questions about the Bible, and challenging the very basis of biblical studies. Stanton herself was marginalized in the women's suffrage movement after publication of The Woman's Bible. From that time forward, Susan B.
Anthony took the place of honor among the majority of suffragettes. From Wikipedia, the free encyclopedia. Retrieved on May 26, American Memory. The Woman's Bible — Excerpt. New Bible of the New Woman. Retrieved on February 25, The New Woman's Bible. Retrieved on Feb 25, History of a Great Church More of the "Woman's Bible. The New Books. Retrieved February 25, Retrieved on May 27, Winslow Crannell.
Her View of the "Woman's Bible. Defense of The Woman's Bible. Anthony: Celebrating "A Heroic Life". Anthony's Circle Archived at the Wayback Machine. Journal of Feminist Studies in Religion. American Memory: Votes for Women. Susan Barber with additions by Barbara Orbach Natanson. Retrieved on May 28, Elizabeth Cady Stanton. Seneca Falls Convention , , co-founder Declaration of Sentiments Elizabeth Cady Stanton and Susan B. Anthony Papers. Anthony documentary.
Categories : non-fiction books non-fiction books Christian feminism Feminist books Feminist theology Elizabeth Cady Stanton Obscenity controversies in literature Christianity-related controversies. Hidden categories: Webarchive template other archives Webarchive template wayback links Good articles.
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Prólogo Introducción a La Biblia de la Mujer - Elizabeth Cady Stanton