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The Ambiguous Feminism of Mary Baker Eddy Author(S): Susan Hill Lindley Source: the Journal of Religion, Vol

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The Ambiguous Feminism of Mary Baker Eddy Author(S): Susan Hill Lindley Source: the Journal of Religion, Vol The Ambiguous Feminism of Mary Baker Eddy Author(s): Susan Hill Lindley Source: The Journal of Religion, Vol. 64, No. 3 (Jul., 1984), pp. 318-331 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/1202666 . Accessed: 22/10/2014 15:07 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The University of Chicago Press is collaborating with JSTOR to digitize, preserve and extend access to The Journal of Religion. http://www.jstor.org This content downloaded from 66.31.143.47 on Wed, 22 Oct 2014 15:07:18 PM All use subject to JSTOR Terms and Conditions The Ambiguous Feminism of Mary Baker Eddy Susan Hill Lindley/ Saint Olaf College Among women who have achieved recognition in the field of religion, Mary Baker Eddy frequently appears as a pioneer, a woman who founded and led a major religious movement and who used feminine imagery for the divine. During and since her lifetime, biographers and historians have presented portraits of the founder of Christian Science of an almost dizzying variety, from unadulterated adulation to devas- tating attack.' More recently, Mary Baker Eddy as woman has been the focus of scholarly analysis, with mixed conclusions as to her place in the women's movement of nineteenth-century America and her heritage for contemporary feminism. Gail Parker'sstudy stresses psychological analysis, seeing in Eddy's denial of the material an attempt "to avoid any confrontation between the two halves of her profoundly divided personality"2-that is, willfulness and submission, the appropriate I The most recent major biography is Julius Silberger, Jr., Mary Baker Eddy. An Interpretive Biography of the Founder of Christian Science (Boston: Little, Brown & Co., 1980). The work is balanced and provocative, dealing with Eddy from a psychological perspective; however, it includes little focus on Mary Baker Eddy as a woman and a religious thinker. The most extensive biography of Mary Baker Eddy is the 3-vol. work by Robert Peel, vol. 1, Mary Baker Eddy. The Yearsof Discovery (New York: Holt, Rinehart & Winston, 1966), vol. 2, Mary Baker Eddy. The Years of Trial (1971), and vol. 3, Mary Baker Eddy. The Yearsof Authority (1977). The care and detail of Peel's work, especially in its use of primary sources previously unavailable to scholars, is significant; equally evident is the work's apologetic nature. Another recent work, Stephen Gottschalk, The Emergence of Christian Science in American Religious Life (Berkeley: University of California Press, 1973), is also clearly sympathetic to Mrs. Eddy. Edwin Franden Dakin's, Mrs. Eddy: The Biography of a Virginal Mind (New York: Blue Ribbon Books, 1929) is a fascinating psychological study but frequently critical to the point of hostility. Ernest Sutherland Bates and John V. Dittemore's, Mary Baker Eddy. The Truth and the Tradition (New York: Alfred A. Knopf, Inc., 1932) is particularly interesting because of Dittemore's position as a former director of the Mother Church. Among early biographers, Georgine Milmine, The Life of Mary Baker Eddy and the History of Christian Science (New York, 1909), is quite critical, while Sibyl Wilbur, The Life of Mary Baker Eddy (New York, ca. 1908), is very sympathetic. The goal of a balanced scholarly study of Eddy is frustrated by the inaccessibility of Christian Science archives to general scholarship. 2 Gail Parker, "Mary Baker Eddy and Sentimental Womanhood," New England Quarterly43 (March 1970): 11. ? 1984 by The University of Chicago. All rights reserved. 0022-4189/84/6403-0003$01.00 318 This content downloaded from 66.31.143.47 on Wed, 22 Oct 2014 15:07:18 PM All use subject to JSTOR Terms and Conditions Ambiguous Feminism masculine and feminine identities of nineteenth-century America. According to Parker, Eddy tried to use the "Sentimental Womanhood" ideal of her time to overcome masculine dominance but was ultimately unsuccessful, in part because of her claims to divinity and her method of exercising power, in part because "when the redoubtable sensitivity of women was raised to a supernatural pitch, it was not a viable basis for widespread feminism."3 Susan Setta argues that in Mary Baker Eddy's thought is to be found "an early attempt to achieve this goal [of incorporating feminine and masculine qualities into one's life] by integrating the masculine and the feminine in her image of God and in her theology of Mind Heal."4 Like Parker, Setta sees in Eddy a rebel against the dominant masculine culture of her time, but unlike Parker, Setta sees her endeavor as at least partially successful. But to achieve this goal of affirming the feminine, Eddy had to deny "her womanhood, as the nineteenth cen- tury defined it, through the negation of her body."5 If there is no mat- ter, there can be no restrictive sex roles based on the body; if God is both masculine and feminine (in a spiritual sense, of course), men have no advantage over women of closer identification with the divine. Mary Farrell Bednarowski includes Christian Science as one of four examples of religious movements "outside the mainstream" in nineteenth-century America which, because of their theological posi- tions, were able to allow women greater freedom and power than the orthodox Protestant churches of the time.6 Bednarowski, too, sees a key to Christian Science's greater openness to women in Eddy's denial of the material and her insistence on an androgynous God. "Two aspects, particularly, of the Christian Science concept of deity have sig- nificance for women. First, Eddy stressed that God is nonanthro- pomorphic, but nonetheless incorporates the feminine as well as the masculine. Second, Eddy divorced God from responsibility for the world's ills: God is not the creator of the material world-that is the 3 Ibid., pp. 9-10. 4 Susan Setta, "Denial of the Female, Affirmation of the Feminine: The Father-Mother God of Mary Baker Eddy," in Beyond Androcentrism.New Essays on Women and Religion, ed. Rita M. Gross (Missoula, Mont.: Scholars Press, 1977), p. 289. 5 Ibid., p. 290; see also p. 296. 6 Bednarowski identifies four theological characteristics common to movements which were sympathetic to women's religious leadership: "(1). A perception of the divine that deemphasized the masculine either by means of a bisexual divinity or an impersonal, nonanthropomorphic divine principle; (2) a tempering or denial of the doctrine of the Fall; (3) a denial of the need for a traditional ordained clergy; (4) a view of marriage that did not stress the married state and motherhood as the proper sphere for woman and her only means of fulfillment" (Mary Farrell Bednarowski, "Outside the Mainstream: Women's Religion and Women Religious Leaders in Nineteenth Century America," Journal of the American Academy of Religion 48 [June 1980]: 209). 319 This content downloaded from 66.31.143.47 on Wed, 22 Oct 2014 15:07:18 PM All use subject to JSTOR Terms and Conditions The Journal of Religion work of mortal mind."7 Thus Bednarowski concludes, "Christian Science demanded of women that they give up the claim of reality for their material bodies, but in return it gave them a connection to the numi- nous in the Father-Mother God, and it promised them power over their own lives as well as equal participation in the religion they had chosen."8 Thus all three authors see Christian Science, the child of Mary Baker Eddy, as at least partially rooted in and rebelling against the restricted roles permitted to women in nineteenth-century America; yet they disagree on the success or failure of Eddy's solution-that is, denial of the material - and none deals fully with the consequences and implications of that solution. Such diversity of opinion is not surpris- ing, for Eddy's ideas about women and religion are complex, even ambiguous, both in the context of her own time and in light of con- temporary feminist theology. The purpose of this essay, then, is to survey briefly Mary Baker Eddy's ideas about women and religion, set in a context of nineteenth- century American views of women and religion, and to compare them with contemporary feminist theology. To do so, however, one needs to suggest something of the nineteenth century and the contemporary contexts. Nineteenth-century American feminism, broadly and in its religious manifestation, saw two streams: a more "radical" wing based on a firm premise of human equality of men and women and typified in a figure such as Elizabeth Cady Stanton; and a more "conservative" stream which tacitly accepted differentiation of nature and roles by sex, along the lines of the "cult of true womanhood"9 but then argued, first, that the peculiar female nature and role was not inferior but equally as or more important and valuable than the male nature and role, and second, that it was just because of woman's superior moral sensitivity that her influence should be felt more in the public sphere. Frances Willard is a prominent example of the second type.10 7 Ibid., p. 218. 8 Ibid., p. 221. 9 Barbara Welter, "The Cult of True Womanhood, 1820-1860," AmericanQuarterly 18 (Summer 1966): 151-74. 10 Welter herself noted at the end of her classic article the radical potential of the cult to expand women's roles and "legitimate"interests (ibid., pp.
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