1895年，伊丽莎白·卡迪·斯坦顿和其他妇女委员会出版了《妇女圣经》。1888年，英国国教出版了《圣经》的修订版，这是自1611年授权版本（更为人所知的《詹姆斯国王圣经》）以来的第一次主要英文修订版。“审查委员会”对译本感到不满，对委员会未能与圣经学者朱莉娅·史密斯（Julia Smith）进行磋商或将其包括在内表示不满，因此发表了他们对《圣经》的评论。他们的意图是强调圣经中关注女性的一小部分，以及纠正他们认为对女性有不公平偏见的圣经解释。

该委员会并非由受过训练的圣经学者组成，而是由认真对待圣经研究和妇女权利的感兴趣的妇女组成。他们的个人评论，通常是关于一组相关诗句的几段，发表了，尽管他们并不总是彼此一致，也没有以同样的学术水平或写作技巧写作。这篇评论不如严格意义上的《圣经》学术那么有价值，但更重要的是它反映了当时许多妇女（和男子）对宗教和《圣经》的看法。

不言而喻，这本书因其对圣经的自由主义观点而遭到了相当多的批评。

摘录

这里有一小段摘自《女人的圣经》。[摘自：《妇女圣经》，1895/1898年，第二章：《创世纪评论》，第20-21页。]

As the account of the creation in the first chapter is in harmony with science, common sense, and the experience of mankind in natural laws, the inquiry naturally arises, why should there be two contradictory accounts in the same book, of the same event? It is fair to infer that the second version, which is found in some form in the different religions of all nations, is a mere allegory, symbolizing some mysterious conception of a highly imaginative editor. The first account dignifies woman as an important factor in the creation, equal in power and glory with man. The second makes her a mere afterthought. The world in good running order without her. The only reason for her advent being the solitude of man. There is something sublime in bringing order out of chaos; light out of darkness; giving each planet its place in the solar system; oceans and lands their limits; wholly inconsistent with a petty surgical operation, to find material for the mother of the, race. It is on this allegory that all the enemies of women rest, their battering rams, to prove her. inferiority. Accepting the view that man was prior in the creation, some Scriptural writers say that as the woman was of the man, therefore, her position should be one of subjection. Grant it, then as the historical fact is reversed in our day, and the man is now of the woman, shall his place be one of subjection? The equal position declared in the first account must prove more satisfactory to both sexes; created alike in the image of God -The Heavenly Mother and Father. Thus, the Old Testament, "in the beginning," proclaims the simultaneous creation of man and woman, the eternity and equality of sex; and the New Testament echoes back through the centuries the individual sovereignty of woman growing out of this natural fact. Paul, in speaking of equality as the very soul and essence of Christianity, said, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus." With this recognition of the feminine element in the Godhead in the Old Testament, and this declaration of the equality of the sexes in the New, we may well wonder at the contemptible status woman occupies in the Christian Church of to-day. All the commentators and publicists writing on woman's position, go through an immense amount of fine-spun metaphysical speculations, to prove her subordination in harmony with the Creator's original design. It is evident that some wily writer, seeing the perfect equality of man and woman in the first chapter, felt it important for the dignity and dominion of man to effect woman's subordination in some way. To do this a spirit of evil must be introduced, which at once proved itself stronger than the spirit of good, and man's supremacy was based on the downfall of all that had just been pronounced very good. This spirit of evil evidently existed before the supposed fall of man, hence woman was not the origin of sin as so often asserted. E. C. S.