Who wrote the Woman's Bible?

The Woman’s Bible stands as one of the most provocative and influential works in the history of feminist theology. Published in two parts, the first in 1895 and the second in 1898, it challenged traditional Christian interpretations of women’s roles and sparked debates that still resonate today. But who exactly was behind this bold and controversial work? Understanding the authorship of The Woman’s Bible not only illuminates its purpose but also sheds light on the social and intellectual movements of its era.

Elizabeth Cady Stanton: The Visionary Leader

The primary force and chief author behind The Woman’s Bible was Elizabeth Cady Stanton, a towering figure in American history. Stanton was already well-known as a leader in the women’s rights movement, co-organizing the 1848 Seneca Falls Convention and co-authoring its Declaration of Sentiments. By the 1890s, she had spent decades fighting for women’s suffrage and equality. As she grew older, Stanton became increasingly frustrated with the ways in which religious doctrine was used to justify the subordination of women. She believed that revisiting and reinterpreting the Bible was crucial to achieving true emancipation.

Stanton conceived The Woman’s Bible as a project to critique the passages of the Bible that had been historically used to oppress women. She personally wrote much of the commentary, especially for the early sections, and her voice is unmistakable throughout the work. Stanton’s bold interpretations and unabashed critiques of patriarchal readings of scripture set the tone for the entire text. Her leadership was not without controversy—even within the women’s rights movement, some felt that challenging the Bible went too far. Nevertheless, Stanton’s vision and intellectual courage made The Woman’s Bible possible.

The Revising Committee: A Collaborative Effort

Although Elizabeth Cady Stanton was the primary author and editor, The Woman’s Bible was officially the work of a group called the Revising Committee. This committee consisted of more than two dozen women (and a few men), many of whom were prominent activists, thinkers, and writers in their own right. The committee was formed to bring together diverse perspectives, ensure scholarly rigor, and provide a collective front for what was sure to be a controversial publication.

Members of the committee included:

• Matilda Joslyn Gage: A fierce advocate for women’s rights and an experienced writer, Gage contributed both commentary and intellectual leadership. She was already known for her work on women’s history and her criticism of the church’s role in perpetuating gender inequality.
• Lucinda B. Chandler: An early advocate for women’s education and legal rights, Chandler brought a reformist zeal to the project.
• Clara Bewick Colby: A journalist and suffragist, Colby contributed her editorial skills and wrote several passages of analysis.
• Frances Ellen Burr, Phebe A. Hanaford, and others: Each brought their own expertise, whether in biblical scholarship, activism, or writing, enriching the text with a diversity of voices.

It’s important to note that not all members of the Revising Committee agreed on every issue, and the group was never entirely unified. Some members, like Gage, were outspoken critics of religion, while others took a more moderate approach. This internal diversity gave The Woman’s Bible a richness and complexity that made it more than just a polemic. However, Stanton remained the driving force and principal author.

The Structure and Approach of The Woman’s Bible

The Woman’s Bible is not a traditional translation or paraphrase of the scriptures. Instead, it presents selected passages from the Bible, followed by commentary and critical analysis from Stanton and other committee members. The focus is on passages that have historically been used to define women’s roles—such as those relating to Eve, Mary, and the epistles of Paul. The commentary often challenges literal interpretations and highlights the cultural contexts in which these biblical texts were written.

Stanton and her collaborators did not shy away from controversy. They argued that many biblical passages had been misused to justify the oppression of women and that a re-examination was necessary for the advancement of society. The text’s radical approach, especially for its time, drew both passionate support and fierce condemnation.

Reception and Legacy

Upon publication, The Woman’s Bible was met with both acclaim and outrage. Many religious leaders denounced it as heretical, and even some suffragists distanced themselves from the project, fearing it might harm the broader movement for women’s rights. Yet, it also found an eager readership among those questioning the status quo. Today, The Woman’s Bible is recognized as a pioneering work in feminist theology and biblical criticism.

Conclusion

In summary, The Woman’s Bible was primarily written and edited by Elizabeth Cady Stanton, with significant contributions from a diverse and talented group known as the Revising Committee. Their collaborative efforts resulted in a book that challenged centuries of tradition and helped pave the way for new ways of thinking about women, religion, and society.