To discover what Christian women overseas are thinking today it will serve our purpose to look into the reports of "The Life and Work of Women in the Church" set up by the World Council of Churches.

      The following extracts taken from the minutes of a meeting of the Commission held at Bossey, Switzerland, in March 1950, give an indication of the United effort to deal with this subject.

      "The World Council of Churches at Amsterdam in 1948 approved the setting up of a special commission on "The Life and Work of Women in the Church." This commission nominated in 1949, held its first meeting at Bossey in March, 1950. Members felt that a definite crisis exists in the relationships of men and women, and also in the world of women themselves.

      "A preliminary survey had been made of the Life and Work of Women in the Church which gathered information from all lands, including Australia, in 1947. This survey is to be incorporated in a book of which Mrs Kathleen Bliss is to be the editor. The Commission has now undertaken to study "The Man-Woman Relationship."

      "The Commission will study such matters as women's rights in the various States, effects of the war on the position of women, changes in moral standards, the marriage relationship and woman's alleged right to motherhood. There are also Church issues, such as the place of women in the making of Church policy and the question of the ordination of women. Because of the conservative attitude of most Churches many able women are finding avenues of service outside the Churches. It is widely felt that the Churches are not sufficiently aware of the great changes that have taken place in the position of women in society and also in the attitude of many women and of their growing demand for more adequate recognition.

      "The Commission also has to study whether women, as women, have a special contribution to make to the life and thought of the Church. The study of all these difficult matters will entail much research and discussion in which men and women must participate together. These matters should also be discussed in gatherings of Church women.

      "It is the hope of the Commission that the Churches themselves will give thought to this great subject of the life and work of women in the churches with a view to suitable action."

      At the Camp of the Young Women's Fellowship in September 1955, a discussion was held on Christian Women and their place in the Church and Community, The foregoing report together with Mrs. James D. Wyker's book "Church Women in the Scheme of Things" provided interesting points for discussion such as:--Ordination of Women, Women's part in the making of Church Policy and representation on Church Boards. It was concluded that women have come a certain way but that all such progress is slow.

      However, perhaps the reader might be interested in the following excerpt from Mrs. Wyker's book which shows that things are now somewhat different from what they were before the turn of the Century. It is part of an article printed in The Apostolic Guide in America on July 2nd, 1886 by a certain A. R. Terrell under the heading, "Should Women Speak in Public?" Well, here it is!

      "From my earliest boyhood, I have had a very exalted opinion of women, and I do hope and pray that she will be no improprieties in the future which will change that opinion. There has always appeared to be about her a sweetness and delicacy of soul which seemed to lift her far above man in the roughness and coarseness of his nature. For this reason and for Bible reasons I abominate the whole modern heresy of "women's rights" and everything that squints that way. A female politician makes my flesh crawl. Women's suffrage is nauseating. Even to think of a woman in the pulpit or on the lecture rostrum is disagreeable to me, for women's sake and for God's sake. In the same line of sentiment I disapprove of a woman conducting prayer where there are mixed audiences. I never heard but two women lecture and I trust it will never be my displeasure to hear another. The whole thing is disgusting o me, whether the lecture is delivered in behalf of temperance, politics or religion.

      "For a delicate refined woman to do the work of one of our politicians or preachers would be a physical impossibility. That there are women brave enough, and energetic enough, to try to do the work of men, I do not for a moment doubt. But that they are able to undergo the trials, the hardships, and the difficulties of man, I can't believe. Further they must be out in all sorts of weather, and speak from once to twice a day. For women to attempt to do the work of these servants of man and God would result in her death. But, whenever you find a woman who may endure the hardships of man, you may set it down that she is a poor excuse of a woman.

      "The women who exert almost divine influence over all around them are those sweet, chaste, modest, refined unassuming creatures who do not appear to be trying to influence anyone. I will admit all the rights that such a woman claims--all that I myself possess--if she will let me alone, and keep her distance from me."

      Returning to the present we find that at Evanston in 1954 the name of the Commission was changed to the "Department of the Co-operation of Men and Women in Church and Society." Miss Anderson, of America, writing recently after her visit to a W. C. C. Assembly in Hungary, said, quoting from the Evanston Report. "The Church lives by a process of assembling and scattering . . . one of the main tasks of the church, when it assembles its scattered members, is to listen to them speaking of their trials and difficulties, hopes and fears, opportunities and needs, and even simply about the facts of life in the world . . . the assembled Church cannot become a teaching Church until it listens." We all long for more effectiveness for the Church in the life of its members and in society, for more co-operation between men and women, and for more true community.

      The Secretary of the "Department on the Co-operation of Men and Women in the Church and Society," Mlle. Barot, speaking at Evanston, reported on the question. She claimed that the place of women in the Church has become a vital matter and has motivated the creation of the Commission which is now the Department mentioned above. We cannot do better that quote direct from the report of Mlle. Barot, as follows:--

      "The participation of women in the ecumenical, social and political life has greatly changed in character during the last three decades,

- [3] -

and has brought about an evolution in the relations between men and women and the manner in which we envisage their respective roles, both in the family and in society in general. The growth, of industrialisation is one factor; urbanisation has given impetus to the dissolution of the patriarchal type of family, and there has been great pressure on women to work outside their homes. Education has developed in such a way as to permit girls to take the same studies as boys do, giving them an equal footing with men in many fields.

      "The Church must concern itself with these serious changes in the structure of the family and economic life, as such changes necessarily affect the Church's teaching, her methods of work and even her structure. A preacher's special help to women must be:--

a. To help them find the right balance between their family responsibilities and their professional life.

      b. To help them, while changing from dependent, protected beings to responsible members of society, to remain feminine, even if they are working in an exclusively masculine environment.

      "It is not only these changes in the social structure which make the question of the place of woman in the Church urgent, but it is also the magnitude of her task which calls for the contributions of all her members. Most people are convinced that, besides the masculine influence, a truly feminine influence should be felt in all spheres of life, in the Church as well as in society. Many believe that therein lies the hope of renewal in the expression of the Christian message and the way to discover new forms of service. But much is still obscure, and there are strongly divergent opinions of the practical manner in which the feminine contribution can be made, which channels it should use.

      "Should women evolve new forms of ministry, or should they seek to enter the existing traditional ministry. Should they group themselves into powerful feminine organisations and become active on the boards of their churches through the system of representation of such organisations? Or is such a system, as some think, basically wrong and does it impede the true integration of women in the whole life and work of the Church? Why are the women not used to a greater extent? Why are certain forms of service forbidden to them? An attempt will need to be made to arrive at a clear distinction between the set-up in the churches (denominations) where different answers are given to the above question. With some it is theological and others only sociological. What answers are we giving to these questions which arise within the Church and in Society?

      "As long ago as the 1850's Florence Nightingale said:--'I offered the Church my heart, my mind and all my life, but it sent me to do crochet-work in my grandmother's parlour.' In many different forms, this is the response which the women of our day still receive to their offers of service in the Church. The Christian Women's organisations have succeeded, as Florence Nightingale did, in turning some of the bitterness thus engendered into creative power. The best example of this is the appearance, at the end of the last century, of the women's missionary organisations. The spiritual re-awakening among the laity, which has been heard of so much of late, is due, in large part, to the rise of women's organisations. It is clear that for the moment it is the women's organisations which make the best use of the eagerness of women to serve, can best prepare them for positions of responsible leadership, and provide for them a spiritual fellowship. The great danger of the women's organisations is that, too often, the link between them

- [4] -

and the leadership of the Church is missing and they are suspected of being too independent--a "shadow Church."

      "Someone recently suggested that the reason why the Church's witness is not more powerful is because of the preponderance of women in the activities of the Church, and because the influence of the men is too exclusively at the leadership level. Christian men and women must work together to find a pattern of co-operation that may set an example for the world, and give a sign of unity by this example.

      "In some countries, such questions as arise from St. Paul's word on the silence of women in church and on the submission of women to men; the parable between Christ and the Church, husband and wife are being dealt with.

      "We see on every hand an attempt being made to determine what equality means when it is applied to men and women. All are agreed that equality between men and women does not mean identity, but what do we mean? A similar effort for definition is necessary when one speaks of the specific gifts--qualities--functions of women. Too often we say that woman must be free to utilise all the gifts that God has entrusted to her, and, paradoxically, we are still imprisoned by the definition of womanliness based on a psychology and sociology which are outmoded. The day of aggressive feminism--denying that there are differences between men and women--seems to have passed. Today, women do not desire to be like men, but realise that they can contribute fully as women, not conforming to patterns and methods of life and work which are masculine.

      "For some reason, women seem to have an even more intense desire for unity, world Christian fellowship and mutual help than do men. This desire cannot be satisfied by the limited participation allowed them in confessional and ecumenical conferences, on national and international levels. They feel a need to correspond with each other, to meet each other and to find a personal and individual way of expressing their Christian love and faith. At the same time, women of some countries have more free time than do the men for this kind of exchange.

      "We cannot expect women to confine their ecumenical activities to the realm now open to them in the W. C. C. and in their own churches. It would be very unfortunate if, when the World Council of Churches is working for unity, women--because of ignorance of the problems studied by theologians--were to press for solutions on Church unity that avoid the heart of the matter."

      Women believe that they are called of the Master. For years it seems to have been the accepted thing that the women are--to a great extent--the money raisers. Dr. Bliss said to a gathering of 5000 women "One cannot give things in lieu of oneself." The giving, of things can become very second-rate. Christian women overseas are thinking that, to live a complete life, there must be opportunity for full expression of the whole of the personality.

      Let us now consider what Christian women are thinking at home, in Australia, and let us begin

On The Family Level.

      The truly Christian Mother is well aware that her husband and family are her first responsibility. She knows that in the home and in the upbringing of her children she must take a great deal of the responsibility for Christian character building. She knows that every thought, every action, every decision of hers has an influence on the young lives around her. She knows that her home, must radiate all the freshness and joy of all out-going Christianity, and that, within its walls she must offer Christian love, and hospitality to her children's friends. She is fully

aware that it is very important for her children to feel free to bring their friends home, and she takes every opportunity to foster a spirit of comradeship between her children and their friends and herself.

      Even in these days when two bread-winners instead of one seems quite the accepted thing, the truly Christian mother gravely weighs up the possible effect on her children before entering employment. Except in cases of illness or other hardship she is satisfied with her husband's salary and is content to wait for the things which she knows to be luxuries in order to be available to give to her children the love, support and encouragement which is their daily need. She is certain that the provision of a clean home, food and clothing is but the beginning of what she can give her children, and is firmly resolved that they shall not lack the spiritual and moral support which she can give them only if she has the time.

      But the women on the family level are also thinking that the experience of family life fits them for more active service in the Christian church. They are thinking that the training of the young and winning them for Christ is the most important part of church life and that their knowledge of the ways of children should be used on a wider scale. They realise that they have an opportunity as Kindergarten and Primary teachers, but they are thinking that there are those among them who should be taking their place on the administrative level and in the framing of policy. They are convinced that the women with a knowledge of family upbringing, and the ability to use that knowledge in a wider field of Christian youth work should have the opportunity to do so, and furthermore, should seek the opportunity.

On the Community Level.

      Being fully aware of their Civic responsibilities, many Christian women are giving spare time service to the community. Wives and mothers, single and business women of the Christian church are to found working on School Committees, Red Cross, Blood Bank, Hospital Committees, Benevolent Societies, assistance for the under-privileged young and old, and local appeals for relief of all descriptions.

      They know that Community work must be done by the community and that Christians should be the very first to recognise their responsibility. It is their concern to have Christian women actively engaged in this way for they see the great need to bring Christian thought and influence to bear on every phase of community life. For this reason also they would like to see Christian women on local Councils. They know that if we are to have a truly Christian community, as against the largely accepted nominal Christian state, it is necessary to engage in missionary effort. How shall the influence of Christian thought, hope and faith be felt if it is not on the spot in the person of the believer?

      Christian women are thinking that there are many Christian Business and Professional women who, free from responsibilities at home and family could offer valuable service to the community with their managerial and administrative skills.

On the National Level.

      Responsible Christian women are giving much thought to the kind of society in which they would like their children to live. They are looking at the world and at the shape of things already come and coming to the nation. And they are wondering whether they are in any way responsible for the things of which they disapprove, for the trends which are not acceptable to Christians. They know that it is essential for them to be informed regarding politics. They are thinking that it is the solemn responsibility of Christian women to use their vote intelligently and

wisely. These women who are prepared to accept political responsibility think they have a right to a voice in National affairs. They are looking for suitable Christian women candidates for Parliament. In the conflict of party ideals, they are not sure for which party they should stand, and they are not even sure that it matters. What they are sure of is that the great need of the troubled world today is not so much to takes sides, as to build up a sort of moral block of wedge between opposing sides. These women can envisage a Christian block of this kind comprising Christian men and women.

On the Local Church Level

      Christian women are actively engaged in the local church where they conduct the Kindergarten, teach in the Sunday School, supervise the girl's clubs, join in the Women's Fellowship and arrange the catering. They know the value of these services and are happy to carry them out. But they are thinking that, if they are considered worthy of these tasks, it is strange that in most cases they should have no voice in policy and administration. They believe that the best policy-makers and administrators are those with practical experience of the matters to be administered, and they do not think that a Board of Officers consisting of men only can bring judgment to bear on matters of which only the women have had experience.

      These women see the need for places on the Board of Officers for other reasons also. They are thinking that it sometimes appears as though the Board of Officers is completely unaware of the women's work. They have received requests for co-operation at very short notice with an apparent disregard for the fact that most women's groups plan their work some time ahead and, having their own commitments, cannot always do justice to a later request They are thinking that adequate representation on the Board of Officers would overcome these difficulties.

      They feel that there is nothing extraordinary in such a desire for many of them are serving on Conference Committees with full voting powers. And yet, no recognition at the local level. In this connection they are thinking as well of the tremendous potential of the Business and Professional women.

      Some of the Christian women who are specially suited for the purpose are giving thought to the church service itself. They know that they may sing in the choir, and they are thinking that it is strange that they may not read the lesson, offer prayers and preside.

On the Inter-Church Level

      Many Christian women are thinking lovingly and gratefully of the Christian fellowship which they have had and are having whilst serving on Inter-Church Commission and Committees. They are fully aware of the mutual benefit derived therefrom. A large number of our Christian women gave regular service at the Women's Services Club which was successfully conducted by an Inter-Church Committee during World War II. Others have served or are serving on the Women's World Day of Prayer Committees, Women's Inter-Church Committee, the Inter-Church Girl's Committee, the Inter-Church Commission on Youth and Sunday. All Christian women are interested in and fully aware of the wonderful work being done by the Women's Christian Temperance Union which is in effect an Inter-Church Committee.

      Some of our Christian women are frequent speakers at the women's meetings of other Communions, and know the joy of this kind of fellowship and service. All of the christian women who have had these opportunities of meeting and working with the women of other churches (denominations) are thinking of our lord's prayer "That they all may be one," and they know in their hearts that it is only as individuals meet, talk and

share that co-operation can come.

      They are thinking that if women, with their talent for friendship, can meet and share their faith with their sisters in Christ, the resolutions in the council meetings will follow in due course. Further these women with Inter-Church experience are eager that it shall be the experience of al Christian women on the local level so that they, too, may feel and understand the C hristian truths which unite them, and have an opportunity to discuss those which part divide.

Conclusion.

      Most of our Christian women are thinking on all or some of these points. They long for all Christian women to think with them. They envisage no militant feminist movement but rather an awakening to the extent of women's responsibility to her community and to her God.

      These women realise that some of their thought may appear revolutionary, but they know that they must face the challenge of that day to make Christianity a living faith.

      They are thinking that this task is so great that every available Christian must be actively engaged. They are thinking that, despite the natural instinct of some to remain "in purdah," they must be about their Father's business.

      At the invitation of the Victorian Ministers in Retreat in January 1957, Mrs A. W. Cleland and Mrs E. L. Williams presented material on the place of women in the churches. This Provocative Pamphlet is the outcome of those papers and has been edited by Mrs H. F. Morris.