Charles Moulton, who did his most creative work under the pseudonym William Molton Marstan, will never be canonized as a saint of the church. Yet I suspect that Charles Moulton will be credited with having done more to bring about the emancipation of women than the Virgin Mary. I certainly do not mean to offend the sensitivities of those who have been taught to revere the Virgin as the ideal of womanhood, but I do intend to examine the effects on woman of Mary when compared with the creation of Charles Moulton.

Who was Charles Moulton? His name is not a household word, but his creation is. In 1941 Moulton launched a comic strip character named Wonder Woman. Moulton was a psychologist. He was also the inventor of the lie detector. In an autobiographical note in the Wonder Women Archives Vol. 2, he describes himself as "an early feminist," who believed that "a woman's rightful place was as a world leader, not servant or helpmate."

Sharlene Azan, a staff reporter for the Toronto Star, described Wonder Woman as the "hero of my adolescence," who "helped me imagine myself out of a life where being a good girl meant being quiet and obedient." Wonder Woman countered this definition, imposed on most young girls by their mothers, teachers, and the social order. Wonder Woman encouraged self-confidence, not passivity. Her message to her female followers was a single one: "Girls, you can do the same thing." It was a banner no one else was flying in the forties and even in the fifties, when home economics rather than physics was thought to be the proper elective for female students.

When Ms. Magazine hit the newsstands in 1971, the cover featured a picture of Wonder Woman, who had by then become the patron saint, if you will, of the feminist movement. Gloria Steinem said of her, "She symbolized many of the values of the women's culture that feminists are now trying to introduce to the mainstream: strength and self-reliance for women, sisterhood and mutual support among women." The impact of Wonder Woman on women over the last 50 years is hard to measure. There is no mythic comic strip character who has replaced her for girls and young teens today.

But that does not strike me as a problem, because mythic roles are not necessary if those women who had their imaginations opened by Wonder Woman simply went out and did great things.which they certainly did. They are today the Ruth Bader Ginsburgs, the Sandra Day O'Connors, the Margaret Thatchers, the Diane Feinsteins, the Elizabeth Doles and Hillary Clintons. They are also the young women who crashed through glass ceilings in business, education, law, science, and finance.

I look at my own four daughters for documentation. One is a managing director of a major Southern bank, one is an attorney, one has a doctorate in physics from Stanford, and one is a Captain in the U.S. Marine Corps, the second woman ever to pilot the attack helicopter known as the Cobra. Fantasy role models are not necessary when you have real life ones. That is what Wonder Woman helped to produce.

Compare and contrast for a moment the freeing, empowering influence of Wonder Woman with what women have historically received from the Virgin Mary. Mary's power was never direct, it was always secondary--like girls, it was said, were supposed to be. The Virgin Mary's power was that of intercession, a kind of "divine pillow talk." She was so pure and so gentle that she was thought to be able to move with her requests the father God or the judging Son Jesus, both of whom had the real power.

The pattern was continued in Mark, the earliest Gospel, written between 70-75 C.E. or 40 to 45 years after the earthly life of Jesus came to an end. Once more, there is no story here of a miraculous birth. There are, however, two references to Jesus' mother, but neither is flattering. She appears in this first Gospel to be embarrassed by Jesus, to think him "beside himself," and Mark says that she went with Jesus' four brothers, James, Joseph, Judas and Simon, and his two sisters to "take Jesus away" [see Mark 3 and 6]. That is hardly the behavior one would expect from a woman who had been visited by an angel and who had been told that she was to be the Virgin Mother of the Son of God.

The Virgin story entered the Christian tradition in the early 9th decade gospel of Matthew, some 55 years after the death of Jesus. It was repeated in the late 9th or early 10th decade gospel of Luke, and then it disappeared in favor of the concept of Jesus' divine pre-existence in the 10th decade Gospel of John. The mythology of Mary, however, was destined to expand in the development of Christian history.

By the early years of the 2nd century, the idea of the Virgin as the ideal woman began to grow. First, it was said of her that she was a virgin mother. Next, she became a permanent virgin, making it necessary to transform the biblically mentioned brothers and sisters of Jesus into half-siblings or cousins. Next the church fathers claimed for her the status of being a postpartum virgin which caused the hierarchy of the church to go through intellectual gymnastics to prove that the hymen of the Virgin Mary had not been ruptured even during Jesus' birth. Tales circulated that perhaps Jesus was born out of his mother's ear! Then someone found a text in Ezekiel [see Chapter 44:1], which suggested that when "the gates of the city were closed only the Lord could go in and out." Without either shame or apology that verse, written about 800 years before the birth of Jesus, was said to demonstrate that Jesus could be born without disturbing the gates of his mother's womb.

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