Christianity, indeed, offered emancipation to women. It proclaimed a startling doctrine,—the equality of the rich and the poor, the weak and the strong, in the sight of God the Father. And it became evident that such teachings would inevitably break down the barriers of class and caste, eliminate injustice, and usher in a time when all should stand equal before the law. But alas, the world, with the exception of isolated and individual instances, has never been offered an opportunity to test the efficacy of the all-corrective principles of the religion which Christ gave to the world. The repression of women biased the reformatory tendencies of Christianity, and rendered it as ineffective as a medium of relief to the oppressed as our one-sided political system of to-day. Christianity, under masculine domination, was lost in the rubbish of churchianity, which, professing but failing to practice the religion of Christ, has held woman in the same contempt in which she has been held by all the ancient and idolatrous religions of the world. Yet despite the fact that the great Master, were He to come to-day, would scarcely recognize in the churches a trace of the code which He lived and died to exemplify, it must not be forgotten that the vital principle of religion never dies. It eventually attains fullest development, and becomes identified with the progress of civilization and the highest purpose of a people. Therefore, we may reverently believe that in the ultimate triumph and rehabilitation of practical Christianity lies the hope of the oppressed, and true liberty not only for women, but for every human being.
Even now the mists are lifting. The great change in the position of women—legal, social, and educational—within a hundred years is breaking even the hard shell of orthodox usage. Whole denominations have dropped the word “obey” from the marriage service. Many ministers frequently omit it, or, if administered, it is pronounced by the bride with mental reservation and looked upon as a word that has only the most remote and shadowy significance. The new wine is breaking the old bottles; the spirit of the nineteenth century is too progressive for the usages and traditions of the eleventh century. Modern churchianity, realizing that women constitute three fourths of its membership, no longer wages a merciless warfare upon them. It has relaxed its Pauline grip upon her throat, “I suffer not a woman to speak in the churches.” And the more advanced theological bodies have offered her the intellectual hospitality of the pulpit, where her eloquence is a pleasing change to those who have grown tired of preachers’ platitudes. Clerical decrees are no longer hurled at her defenseless head. The doors of churches, schools, and colleges are swinging wide at her approach, though they sometimes creak on their hinges. The ministers no longer openly advocate that the gates of opportunity be bolted and barred against her. There is everything to stimulate hope; the wings of feminine nature have expanded till a return to the chrysalis is impossible.