This open letter was intended to clarify the Congregational Church’s position regarding the roles of women in public. This sparked lively exchanges among several prominent women including Angelina Grimke, Sarah Grimke, and Catherine Beecher. The other readings accompanying this assignment reflect that conversation.

Haverhill, Massachusetts
July 1837
Dear Friend —
When I last addressed thee, I had not seen the Pastoral Letter of the General Association. It has since fallen into my hands, and I must digress. . .in order to make some remarks on this extraordinary document. I am persuaded that when the minds of men and women become emancipated from the thralldom of superstition and "traditions of men," the sentiments contained in the Pastoral Letter will be recurred to with as much astonishment as the opinions of Cotton Mather and other distinguished men of his day, on the subject of witchcraft; nor will it be deemed less wonderful, that a body of divines should gravely assemble and endeavor to prove that woman has no right to "open her mouth for the dumb," than it now is that judges should have sat on the trials of witches, and solemnly condemned nineteen persons and one dog to death for witchcraft.
But to the letter. It says, "We invite your attention to the dangers which at present seem to threaten the FEMALE CHARACTER with wide-spread and permanent injury." I rejoice that they have called the attention of my sex to this subject, because I believe if woman investigates it, she will soon discover that danger is impending, though from a totally different source that that which the Association apprehends, — danger from those who, having long held the reins of usurped authority, are unwilling to permit us to fill that sphere which God created us to move in, and who have entered into league to crush the immortal mind of woman. I rejoice, because I am persuaded that the rights of woman, like the rights of slaves, need only be examined to be understood and asserted, even by some of those, who are now endeavoring to smother the irrepressible desire for mental and spiritual freedom which glows in the breast of many, who hardly dare to speak their sentiments.
"The appropriate duties and influence of woman are clearly stated in the New Testament. [note here Grimké is quoting the Pastoral Letter again at length] These duties are unobtrusive and private, but the sources of mighty power. When the mild, dependent, softening influence of woman upon the sternness of man's opinions is full exercised, society feels the effects of it in a thousand ways." No one can desire more earnestly than I do, that woman may move exactly in the sphere which her Creator has assigned her; and I believe her having been displaced from that sphere has introduced confusion into the world. It is, therefore, of vast importance to herself and to all the rational creation, that she should ascertain what are her duties and her privileges as a responsible and immortal being. The New Testament has been referred to, and I am willing to abide by its decisions, but must enter my protest against the false translation of some passages by the MEN who did that work, and against the perverted interpretation by the MEN who undertook to write commentaries thereon. . . .
The Lord Jesus defines the duties of his followers in his Sermon on the Mount. He lays down grand principles by which they should be governed, without any reference to sex or condition [of servitude]. . . . I follow him through all his precepts, and find him giving the same directions to women as to men, never even referring to the distinction now so strenuously insisted upon between masculine and feminine virtues: this is one of the anti-christian "traditions of men" which are taught instead of the "commandments of God." Men and women were CREATED EQUAL; they are both moral and accountable beings, and whatever is right for man to do, is right for woman.
But the influence of woman, says the