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Friday 19 January 2024

Feminism in its Proto-form


To whom did the early “evangelical feminists”, the women who are lauded by modern egalitarian Christians, look to for their inspiration? Let’s hear it from them in their own words:

“Freedom for the peasants was found alone at night. Known as the Birds of the Night, Foxes and Birds of Prey, it was only at these night assemblages they enjoyed the least happiness or security. Here, with wives and daughters, they met together to talk, of their gross outrages. Out of these foul wrongs grew the sacrifice of the "Black Mass," with woman as officiating priestess, in which the rites of the Church were travestied in solemn mockery, and defiance cast at that heaven which seemed to permit the priest and lord alike to trample upon all the sacred rights of womanhood in the names of religion and law.

During this mocking service a true sacrifice of wheat was offered to the Spirit of the Earth who made wheat to grow, and loosened birds bore aloft to the God of Freedom the sighs and prayers of the serfs asking that their descendants might be free. We can not do otherwise than regard this sacrifice as the most acceptable offering made in that day of moral degradation, a sacrifice and prayer more holy than all the ceremonials of the Church. This service, where woman, by virtue of her greater despair, acted both as altar and priest, opened by the following address and prayer: "I will come before Thine altar, but save me, O Lord, from the faithless and violent man!" (from the priest and the baron). From these assemblages, known as "Sabbat," or "the Sabbath," from the old Pagan Midsummer-day sacrifice to "Bacchus Sabiesa," rose the belief in the "Witches' Sabbath," which for several hundred years formed a new source of accusation against women, and sent tens of thousands of them to the most horrible death.”

This the source of this comment: Stanton, Elizabeth Cady; Anthony, Susan B.; Gage, Matilda; Blatch, Harriot Stanton; Harper, Ida H.. The Complete History of the Suffragette Movement - All 6 Books in One Edition): The Battle for the Equal Rights: 1848-1922 (p. 1325). Musaicum Books. Kindle Edition. In this chapter the feminists are writing a history of their own movement and how it manifested in different points in history. They found their inspiration in the witches of the medieval era who stuck it to the patriarchy. 

When people tell you who their inspiration is, you should listen to them. Evangelical feminism rose out of witchcraft. When you qualify a noun with another word you completely change its meaning. Because ‘feminism’ often follows ‘evangelicalism’ people believe that the feminism is Christian in its variety. However, it is more accurate to the philosophy of the movement which had the stated goal of bringing down the patriarchy, meaning God the father, the priesthood (which is male) and the father as head of the home, to observe that it should be written like this; feministic evangelicalism. As evangelicalism is anything but feministic, this means that feministic evangelicalism is not Christian in any shape or form. But you don’t need me spelling this out for you in this way, you have now read their inspiration: witches meeting in black sabbaths casting curses on the church and male led society. Feminism is rebellion and rebellion is as the sin of witchcraft, only in this case it is explicitly already also literal witchcraft.

Many modern evangelical women are not aware of this history at all. But the spirit of the movement is still manifest in many of their lives. They think that they need not submit under male headship in the church. And they do not believe that their husbands are over them in the home. So, while they may not explicitly practice these night meetings in sacred groves like the proto-feminists, their rebellion is still manifest. The spirit of evangelical feminism has not changed, it has just become much more sophisticated; the woman still desires to have her man, that is, she desires to rule over him. This was the same spirit in those sacred grove services. It was the stated goal of the suffragettes, who required the alliance of the state to achieve this goal, hence feminism became a voting rights movement. And it is the character of many women today who follow in the footsteps of our culture to dominate the men around them, and then justify this as being God’s will.

As long as this continues and as long as this goes unchallenged in any serious way in evangelical circles, the slow march of the spirit of “the God of Freedom” will continue throughout our churches. And the god of freedom they are referring to is not the God of the Bible.


  1. What do you make of the early Methodist women preachers? What do you think about the Dinah Morris character in George Eliot's Adam Bede?

    I'm no expert. I've read one biography of John Wesley. It said he struggled throughout his ministry trying to figure out how to follow all the instructions in the Bible on women -- how to reconcile that women are to prophesy but are to remain silent? How is that supposed to actually work?

    Although George Eliot was an early feminist, she based the character of Dinah Morris, Methodist preacher, on her aunt, who had been one of those first Methodist women preachers. Maybe Eliot was a witch, but I kind of doubt her aunt was.

    Things that fascinate me about the character of Dinah: she never preaches in a church, only in the open air. When she visits the prisons, she only ministers to the women and children there (I think. Wouldn't swear to that one.) When she preaches, she's sure to put on her bonnet (head covering). And when she marries Adam Bede in the end, she quits preaching because she's going to be a wife and mother now, and that fact is presented in a "well, of course" tone. And that is far, far different than the vast majority of women ministers today, who tend to be careerist so & sos. Dinah seems to preach because she actually has been given the gifts of prophesy and love.

    I was raised Methodist. They taught us more about Susannah Wesley than the Virgin Mary! That was ridiculous. Today I'm a member of the Anglican Church in North America, and if I have any influence as a lay woman, right now I tend toward backing having deaconesses, (not women deacons), but never women priests.

    Anyway, I follow you and I love George Eliot. Wondered what you'd think.

    1. I think the gift of prophecy is an ecstatic gift that God can bring on any believer at any moment he chooses, and that the prophet can then choose to share that gift with those God intends them to. So, it is different to preaching and teaching which are gifts which are given for the direction of the doctrinal health of the Church.

      The Bible clearly shows that there were women prophets, like Deborah and Anna, but it never shows them leading the church in the teaching ministry or expounding the Scriptures. If God chooses to talk through a woman or a man in a prophetic sense, then that is his choice. But in the meantime we should stick to what he tells us through Jesus, Paul and others that men should teach, and take the responsibility for what is taught.

      I have actually written a new book which will be out soon that covers this in much more depth than I have on my blog. I ultimately think that women seeking to lead men is a subversive thing. I do think older women should teach the younger women how to be good wives and mothers though, as Titus says. I also see no problem with women sharing the gospel with others in many one to one contexts, indeed
      think that is a great thing. Appreciate your question.