Elizabeth Cady Stanton, spiritualist and women's rights leader was one of the first women to wear the "so-called reform dress" that is called an abomination in the Spirit of Prophecy. She is the ringleader, and her influence lead to the very movement that is now promoting women's ordination.
Here is more evidence of the connection between Elizabeth Cady Stanton's Feminism/Spiritualism/American Costume influence leading to women's ordination:
"Elizabeth Cady Stanton was one of the most influential public figures in nineteenth-century America. She was one of the nation’s first feminist theorists and certainly one of its most productive activists. ....
Although Stanton’s efforts in The Woman’s Bible did not match the increasingly rigorous standards of her contemporaries in theology who were beginning their own critical examinations of the Jewish and Christian scriptures, neither did it fail as an intellectual exercise. This was simply a groundbreaking work, which called into question a number of widely accepted claims about the nature of God, God’s esteem for and relation to women, and women’s place within faith communities. It also paved the way for future work for and by women in religion in the twentieth century. Second wave feminists in the 1960s and 1970s, who were struggling for the full ordination of women in the Christian and Jewish traditions, relied heavily on this early work of early feminist criticism by Stanton. Academic women in the same era were inspired by her example and produced more modern and academically rigorous works that scrutinized sacred texts and religious traditions from a feminist perspective as well. Despite her own religious skepticism, Stanton would have been heartened to have seen a future in which over half of the students in mainstream Protestant seminaries are women, and the ordination of women is commonplace in liberal Protestant and Jewish traditions."
http://www.iep.utm.edu/stanton/
God said:"Those who feel called out to join the movement in favor of woman's rights and the so-called dress reform might as well sever all connection with the third angel's message." 1T 421
Is it not clear that God is opposed to the influence that is leading to the promotion of women's ordination and of women wearing clothing that is similar to men's? Why has our church completely ignored the dangers of androgynous fashion? You can't separate these two issues. One paves the way for the other. And they both pave the way for the approval of homosexuality. To only deal with the ordination issue without considering all this history is not wise.
Elizabeth Cady Stanton, spiritualist and women's rights leader was one of the first women to wear the "so-called reform dress" that is called an abomination in the Spirit of Prophecy. She is the ringleader, and her influence lead to the very movement that is now promoting women's ordination.
When the American colonies began their resistance to English tyranny, the women—all this inherited tendency to freedom surging in their veins—were as active, earnest, determined, and self-sacrificing as the men, and although, as Mrs. Ellet in her "Women of the Revolution" remarks, "political history says but little, and that vaguely and incidentally, of the women who bore their part in the revolution," yet that little shows woman to have been endowed with as lofty a patriotism as man, and to have as fully understood the principles upon which the struggle was based. Among the women who manifested deep political insight, were Mercy Otis Warren, Abigail Smith Adams, and Hannah Lee Corbin; all closely related to the foremost men of the Revolution. Mrs. Warren was a sister of James Otis, whose fiery words did so much to arouse and intensify the feelings of the colonists against British aggression. This brother and sister were united to the end of their lives in a friendship rendered firm and enduring by the similarity of their intellects and political views. The home of Mrs. Warren was the resort of patriotic spirits and the headquarters of the rebellion. She herself wrote, "By the Plymouth fireside were many political plans organized, discussed, and digested." Her correspondence with eminent men of the Revolution was extensive and belongs to the history of the country. She was the first one who based the struggle upon "inherent rights," a phrase afterward made the corner-stone of political authority. Mrs. Warren asserted that "'inherent rights' belonged to all mankind, and had been conferred on all by the God of nations." She numbered Jefferson among her correspondents, and the Declaration of Independence shows the influence of her mind. Among others who sought her counsel upon political matters were Samuel and John Adams, Dickinson, that pure patriot of Pennsylvania, Jefferson, Gerry, and Knox. She was the first person who counseled separation and pressed those views upon John Adams, when [Pg 32] he sought her advice before the opening of the first Congress. At that time even Washington had no thought of the final independence of the colonies, emphatically denying such intention or desire on their part, and John Adams was shunned in the streets of Philadelphia for having dared to hint such a possibility. Mrs. Warren sustained his sinking courage and urged him to bolder steps. Her advice was not only sought in every emergency, but political parties found their arguments in her conversation. Mrs. Warren looked not to the freedom of man alone, but to that of her own sex also.
England itself had at least one woman who watched the struggle of America with lively interest, and whose writings aided in the dissemination of republican ideas. This was the celebrated Catharine Sawbridge Macaulay, one of the greatest minds England has ever produced—a woman so noted for her republican ideas that after her death a statue was erected to her as the "Patroness of Liberty." During the whole of the Revolutionary period, Washington was in correspondence with Mrs. Macaulay, who did much to sustain him during those days of trial. She and Mrs. Warren were also correspondents at that time. She wrote several works of a republican character, for home influence; among these, in 1775. "An Address to the people of England, Scotland, and Ireland, on the present Important Crisis of Affairs," designed to show the justice of the American cause. The gratitude American's feel toward Edmund Burke for his aid, might well be extended to Mrs. Macaulay.
Abigail Smith Adams, the wife of John Adams, was an American woman whose political insight was worthy of remark. She early protested against the formation of a new government in which woman should be unrecognized, demanding for her a voice and representation. She was the first American woman who threatened rebellion unless the rights of her sex were secured. In March, 1776, she wrote to her husband, then in the Continental Congress, "I long to hear you have declared an independency, and, by the way, in the new code of laws which I suppose it will be necessary for you to make, I desire you would remember the ladies, and be more generous and favorable to them than your ancestors. Do not put such unlimited power into the hands of husbands. Remember, all men would be tyrants if they could. If particular care and attention are not paid to the ladies, we are determined to foment a rebellion, and will not hold ourselves bound to obey any laws in which we have no voice or representation." Again and again did Mrs. Adams urge the establishment of an independency and the limitation of man's power over woman, declaring all arbitrary power dangerous and tending to[Pg 33] revolution. Nor was she less mindful of equal advantages of education. "If you complain of education in sons, what shall I say in regard to daughters, who every day experience the want of it?" She expressed a strong wish that the new Constitution might be distinguished for its encouragement of learning and virtue. Nothing more fully shows the dependent condition of a class than the methods used to secure their wishes. Mrs. Adams felt herself obliged to appeal to masculine selfishness in showing the reflex action woman's education would have upon man. "If," said she, "we mean to have heroes, statesmen, and philosophers, we should have learned women." Thus did the Revolutionary Mothers urge the recognition of equal rights when the Government was in the process of formation. Although the first plot of ground in the United States for a public school had been given by a woman (Bridget Graffort), in 1700, her sex were denied admission. Mrs. Adams, as well as her friend Mrs. Warren, had in their own persons felt the deprivations of early educational advantages. The boasted public school system of Massachusetts, created for boys only, opened at last its doors to girls, merely to secure its share of public money. The women of the South, too, early demanded political equality. The counties of Mecklenberg and Rowan, North Carolina, were famous for the patriotism of their women. Mecklenberg claims to have issued the first declaration of independence, and, at the centennial celebration of this event in May, 1875, proudly accepted for itself the derisive name given this region by Tarleton's officers, "The Hornet's Nest of America." This name—first bestowed by British officers upon Mrs. Brevard's mansion, then Tarleton's headquarters, where that lady's fiery patriotism and stinging wit discomfited this General in many a sally—was at last held to include the whole county. In 1778, only two years after the Declaration of Independence was adopted, and while the flames of war were still spreading over the country, Hannah Lee Corbin, of Virginia, the sister of General Richard Henry Lee, wrote him, protesting against the taxation of women unless they were allowed to vote. He replied that "women were already possessed of that right," thus recognizing the fact of woman's enfranchisement as one of the results of the new government, and it is on record that women in Virginia did at an early day exercise the right of voting. New Jersey also specifically secured this right to women on the 2d of July, 1776—a right exercised by them for more than a third of a century. Thus our country started into governmental life freighted with the protests of the Revolutionary Mothers against being ruled without their consent. From that hour to the present, women have been continually [Pg 34] raising their voices against political tyranny, and demanding for themselves equality of opportunity in every department of life.
Thus the woman’s rights movement of 1848 – and the axiomatic seminal principles in favor of the equality of the sexes that the Spiritualists were for that time and age of the world’s history, virtually UNIQUELY (by virtue of the very DISTINCTIVES of Spiritualism) disposed to accept and favor – : are all part and parcel of the natural and probable consequences of the axiomatic seminal principle found in the Declaration of Independence: We hold these truths to be self-evident: that all men are created equal …!
The Sin and The Curse [1860]
Rev. Thomas Smyth
Second Presbyterian Church, Charleston, S. C.
My brethren, I am not here to speak to you as a politician, or as a philosopher. I am here in God's name and stead to point out to you the causes of His anger, the sources of all our past and present dangers, the proper ground for humiliation and repentance, and our present and future course as Christian patriots.
Now, to me, pondering long and profoundly upon the course of events, the evil and bitter root of all our evils is to be found in the infidel, atheistic, French Revolution, Red Republican principle, embodied as an axiomatic seminal principle… in the Declaration of Independence. That seminal principle is this: "We hold these truths to be self-evident: that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness; and that to secure these rights, governments are instituted by God, deriving their just powers from the consent of the governed," and so on to inevitable consequences.