In 1580, but three hundred years since, an inquiry set on foot as to the language of Paradise, resulted in the statement that God spoke Danish; Adam, Swedish; and the serpent, French. Eve doubtless was conceded to have spoken all three languages, as she conversed with God, with Adam, and with the serpent. Hieronymus, a Father of the Church, credited Eve with possessing a much finer constitution than Adam, and in that respect as superior to him.[35] Thus, during the ages, the church through its “Fathers” and its priests has devoted itself to a discussion of the most trivial questions concerning woman, as well as to the formation of most oppressive canons against her, and although as shown she has found an occasional defender, and even claimants for her superiority upon certain points, yet such discussions have had no effect upon the general view in which the church has presented her, as one accursed of God and man.
Chapter Ten
Past, Present, Future
The most important struggle in the history of the church is that of woman for liberty of thought and the right to give that thought to the world. As a spiritual force the church appealed to barbaric conception when it declared woman to have been made for man, first in sin and commanded to be under obedience. Holding as its chief tenet a belief in the inherent wickedness of woman, the originator of sin, as its sequence the sacrifice of a God becoming necessary, the church has treated her as alone under a “curse” for whose enforcement it declared itself the divine instrument. Woman’s degradation under it dating back to its earliest history, while the nineteenth century still shows religious despotism to have its stronghold in the theory of woman’s inferiority to man. The church has ever invoked the “old covenant” as authority, while it also asserts this covenant was done away with at the advent of the new dispensation. Paul, whose character as persecutor was not changed when he veered from Judaism to Christianity, gave to the church a lever long enough to reach down through eighteen centuries in opposition to woman’s equality with man. Through this lengthy period, his teaching has united the christian world in opposition to her right of private judgment and personal freedom.
Each great division of christianity alike proclaims the supreme sinfulness of woman in working for the elevation of her sex. In this work she has been left outside of religious sympathy, outside of political protection, yet in the interest of justice she claims the right to tear down the barriers of advancing civilization and to rend asunder all beliefs that men hold most sacred. Freedom for woman underlies all the great questions of the age. She must no longer be the scapegoat of humanity upon whose devoted head the sins of all people are made to rest. Woman’s increasing freedom within the last hundred years is not due to the church, but to the printing-press, to education, to free-thought and other forms of advancing civilization. The fashions of the christian world have changed but not its innermost belief. The power of the pulpit, built up by a claim of divine authority, with the priest as an immediate representative of God, has been reacting upon the priesthood itself, and now while vainly struggling for light this order finds itself bound by chains of its own creating. Today the priesthood is hampered by creeds and dogmas centuries old, yet so fully outside of practical life that the church has become the great materialistic force of the century; its ideas of a God, its teachings of a future life all falling within the realm of the physical senses; the incorporeal and spiritual are lost in the grossest forms of matter.[1] Although a body professing to inculcate pure spiritual truths, the church teaches the grossest form of materialism. It asserts principles contradictory to natural laws; it presents chaos as the normal condition of the infinite; it bids people live under faith outside of evidence, and in thus doing is guilty of immeasurable evils to mankind. A bark without compass, it steers upon a sea of night no star illumining the darkness; the control and guidance by humanity of the psychic part of being, generally spoken of as “supernatural,” although the truest to nature, has become nearly lost through the materialization of spiritual truth by the church, the worst form of idolatry. Christianity was a stern reality to the men of the early and middle ages, who believing themselves to have been created nearer to God than woman also believed themselves to have lost earthly immortality through her. Permeated with this idea, it is not strange that men through many hundred years taught that woman was especially under control of the Evil One. The devil was an objective form to the clergy and people alike. Nor under such belief, is it strange that priests should warn their flocks from the pulpit against the wiles of woman, thus degrading her self-respect and teaching men to hold her in that contempt whose influence is felt today. The result of this teaching has been deplorable to humanity; men equally with women having sunk under this degradation of one-half of the race.
The most stupendous system of organized robbery known has been that of the church towards woman, a robbery that has not only taken her self-respect but all rights of person; the fruits of her own industry; her opportunities of education; the exercise of her own judgment, her own conscience, her own will. The unfortunate peculiarity of the history of man, according to Buckle, is that although its separate parts have been examined with considerable ability, hardly any one has attempted to outline them into a whole and ascertain the way they are connected with each other. While this statement is virtually true as regards the general history of mankind, it is most particularly so in reference to the position of woman in its bearings upon race development. A thorough investigation of her connection with our present form of civilization, or even with that of the past, as compared with each other, or as influencing the whole, has never yet been authoritatively undertaken. This failure has not been so largely due to willful neglect as to incapacity upon the part of man to judge truly of this relation. Woman herself must judge of woman. The most remote feminine personality is not less incomprehensible to man than the woman of today; he now as little understands the finer qualities of her soul or her high intuitive reasoning faculties as in the past. Reason is divided into two parts, theoretical and practical; the former appertains to man; the latter, composed of those intuitive faculties which do not need a long process of ratiocination for their work, inhere in woman. Although the course of history has given many glimpses of her superiority, and the past few decades have shown in every land a new awakening of woman to a recognition of her own powers, man as man is still as obtuse as of yore. He is yet under the darkness of the Patriarchate, failing to recognize woman as a component part of humanity, whose power of development and influence upon civilization are at least the equal of his own. He yet fails to see in her a factor of life whose influence for good or for evil has ever been in direct ratio with her freedom. He does not yet discern her equal right with himself to impress her own opinions upon the world. He still interprets governments and religions as requiring from her an unquestioning obedience to laws she has no share in making, and that place her as an inferior in every relation of life. Ralph Waldo Emerson with keen insight into the fallibility of law-makers, declared that “good men must not obey the laws too well.” Woman is showing her innate wisdom in daring to question the infallibility of man, his laws, and his interpretation of her place in creation. She is not obeying “too well,” and yet man fails to analyze her motives in this defection. The church and the state have long done man’s thinking for him, the ideas of the few, whose aim is power, have been impressed upon the many; individualism is still characterized as the essence of evil; self-thought, self-control as heretical. The state condemns both as a crime against itself, the church as a sin against heaven. Both church and state claiming to be of divine origin have assumed divine right of man over woman; while church and state have thought for man, man has assumed the right to think for woman.[2]
As man under fear of eternal damnation surrendered to the irresponsible power of church and state, so woman yielded to that power which closed every external avenue of knowledge to her under pretext of her sinfulness. One-tenth of the human race, within the period covered by modern civilization, has compelled the other nine-tenths to think their thoughts and live lives according to their commands. This has been the chief effort of governments and religion. The most formidable general evil under which woman has suffered during the Christian ages has been that of protection; a non-recognition of her ability to care for herself, rendering watchful guardianship over her a recognized part of man’s law; not alone to prevent her sinking into depths of vice but to also prevent her entire subversion of government and religion. Buckle and other writers have recognized the protective spirit as the greatest enemy to civilization, its influence causing the few to establish themselves as guardians of the many in all affairs of life. The American Revolution in proclaiming the rights of humanity struck a blow at the protective system. This system has ever based itself upon a declaration of the supreme rights of a God, and certain rights as pertaining to certain classes of men by virtue of authority from that God. The defense of such authority has ever been the chief business of church and state, and thus religions and governments have neither found time nor inclination to uphold the rights of humanity. Under the christian system, woman as the most rebellious against God in having eaten a forbidden fruit, has found herself condemned through the centuries to untold oppression in order that the rights of God might be maintained. Yet while constantly teaching that woman brought sin into the world, the church ever forgets its own corollary; that if she brought sin she also brought God into the world, thus throwing ineffable splendor over mankind. The whole theory regarding woman, under christianity, has been based upon the conception that she had no right to live for herself alone. Her duty to others has continuously been placed before her and her training has ever been that of self-sacrifice. Taught from the pulpit and legislative halls that she was created for another, that her position must always be secondary even to her children, her right to life, has been admitted only in so far as its reacting effect upon another could be predicated. That she was first created for herself, as an independent being to whom all the opportunities of the world should be open because of herself, has not entered the thought of the church; has not yet become one of the conceptions of law; is not yet the foundation of the family.
But woman is learning for herself that not self-sacrifice, but self-development, is her first duty in life; and this, not primarily for the sake of others but that she may become fully herself; a perfectly rounded being from every point of view; her duty to others being a secondary consideration arising from those relations in life where she finds herself placed at birth, or those which later she voluntarily assumes. But these duties are not different in point of obligation, no more imperative upon her, than are similar duties upon man. The political doctrine of the sovereignty of the individual, although but partially recognized even in the United States, has been most efficacious in destroying that protective spirit which has so greatly interfered with the progress of humanity. This spirit yet retains its greatest influence in the family, where it places a boundary between husband and wife. Of all circumstances biasing the judgment and restricting the sympathies, none have shown themselves more powerful than physical differences, whether of race, color or sex. When those differences are not alone believed to be a mark of inferiority, but to have been especially created for the pleasure and peculiar service of another, the elements of irresponsible tyranny upon one side, and irremediable slavery upon the other, are already organized. If in addition, that inferior is regarded as under an especial curse for extraordinary sin, as the church has ever inculcated in reference to women; and when as in the case of woman and man an entire separation of interests, hopes, feelings and passions is impossible, we have reached the extreme of injustice and misery under the protective system. Consequently no other form of “protection” has possessed so many elements of absolute injustice as that of man over woman. Swedenborg taught, and experience declares, that morality cannot exist except under conditions of freedom. Hence we find much that has been called morality is the effect of dependence and lessened self-respect, and has really been immorality and degradation. While in every age, the virtues of self-sacrifice have been pointed to as evidence of the highest morality, we find those women in whom it has been most apparent, have been those doing least justice where justice first belongs—to themselves. Justice as the foundation of the highest law, is a primal requirement of the individual to the self. It is none the less a serious impeachment of the religious-moral idea, that the doctrine of protection and the duty of woman’s self-sacrifice, were taught under the theory of divine authority. No faith was more profound, none could be more logical if resting on a true foundation, than the church theory regarding woman. Life assumed a sterner reality to men who believed themselves in point of purity and priority nearer their Creator than woman. Thereafter, she was to be protected from herself, the church and man cheerfully assuming this duty. Under the protective spirit it is not so very long since men sold themselves and their families to some other man in power, either lay or religious, under promise of protection, binding themselves to obey the mandates of such lord evermore. The church protected and directed the thought of the world. To think for one’s self is not even now the tendency of mankind; the few who dare, do so at great peril. It will require another hundred years of personal and political freedom for men to appreciate what liberty really is—for them to possess confidence in their own judgment upon religious questions—for the man of humble station to fully believe in himself and in his own opinions when opposed to the authority of church or state.