NELLIE McCLUNG
AND THE FIGHT FOR THE The Methodist Church played an impor tant' part in Nellie Mooney McClung's life from her earliest years. In her autobiography. Clearing in the West, she tells of the minister who struggled through the storm to bring them hope and practical advice when her sister was seriously ill. She speaks of the thrill she felt when a church was finally established in the small delegated to women by the men of the Manitoba town near their farm and she church. In 1915 she put in satiric was able to attend Sunday School. She verse her version of what she titled explains how the church became the "A Heart to Heart Talk with the Women centre of social life in the pioneer of the Church by the Governing Bodies;" community. As a young teacher in other small towns she again sought Go, labor on, good sister Anne, fellowship and activity within church Abundant may thy labors be; organizations. In Manitou and Tre- herne she lived with the minister's To magnify thy brother man family and found in Mrs. McClung, the Is all the Lord requires of thee' minister's wife, a model. In 1896 she married Wesley McClung, the eldest son Go raise the mortgage, year by of the family, who was at that time a year, druggist in Manitou. During the fif And Joyously thy way pursue. teen years of their life in Manitou And when you get the title clear, the young couple actively participated We'll move a vote of thanks to in the life of the church and continued you I to do so when they moved to Winnipeg Go, labor on, the night draws nigj^ in 1911. Go, build us churches - as you can. The times are hard, but chicken Despite her appreciation of the pioneer work of the church in the West, despite Will do the trick. Oh, rustle, Ann< her activity in and love for the Go, labor on, good sister Sue, church, Nellie, like many other women, To home and church your life de became dissatisfied with the role vote; ORDINATION OF WOMEN IN THE UNITED CHURCH OF
But never, never ask to vote. CANADA Or we'll be very cross with you.
May no rebellion cloud your mind. But joyous your race be run. The conference is good and kind. And knows God's will for every one.(1)
McClung believed that women should be on equal footing with men within the church. She was impatient with theo logical arguments or the citing of traditions to oppose this goal of by Mary E. Hallett equality. Women had the right to a voice in the administration of the church and there could be no valid argument against this fundamental right. Nellie liked to point out that she did not blame God for women's in- ferior place in the church. As she church membership. Surprisingly/ the said: resolution passed unanimously; per Men and women got off to a fair haps the delegates were influenced by start. "God created man in His the surge of women's gains in the own image . . . . Male and female political world at this time. As the created He them, and he gave them Christian Guardian put it: "No one domination. . . there were no voted against it, and only a very few special privileges. Whatever in extra brave refused to vote for it. equality has crept in since, has (4) But a second resolution, that come without God's sanction.(2) the ministry be opened to women, met On occasion she would quote, or mis a different fate. A heated debate quote, the Bible to defend her took place. Finally, it was decided position, or stress the practical need to refer the whole matter to the for more ministers but fundamentally Quarterly Official Boards. The her argument was that of the right of Christian Guardian commented: "Probably equality for men and women. the whole discussion was largely aca demic, as we have yet to hear of any At this point what women were seeking sister who is desirous of entering the ' in the Methodist Church was merely the Methodist ministry."(5) right to be voting members at all levels of church government and the While the matter was under discussion right to be elected to all adminis at the Board level there seems to have trative bodies of the church. One been no active campaign to influence argument advanced by the men who the decision. In fact throughout the opposed women's entry into the full whole period there was no attempt at fellowship of the church was that organization by the proponents of women would then ask for the right to ordination and McClung had little con be ordained. McClung agreed that this tact with others on the issue. How demand would indeed follow but she saw ever, in 1921 she got the opportunity this as a natural and inevitable out to express her views on the role of come of the women's movement and she, women in the church to an internationa,! and others, male and female, believed audience. She was chosen to attend that the time had arrived when that the Methodist Ecumenical Conference in forward step should be taken in the England, the only woman delegate from church.(3) Canada. In today's terms she was a •token woman.' As delegates were be At the Canadian Methodist Assembly in ing appointed by the Special Committee 1918 a resolution was introduced that of the General Conference one man sug— women should have equal rights with gested that there should be a woman men in regard to all the privileges of among the twelve delegates. His re- %
Nellie McClung (Public Archives of Canada) mark was followed by silence but when Ladies' Pictorial, brewed her own he suggested Nellie McClung, who would cordial, baked her own bread, bring back a good report, the commit washed, scrubbed, ironed, without ^ tee approved the nomination.(6) Nellie any labour-saving devices, and be accepted, thrilled at the opportunity sides that, always had dinner on to visit England. On the eighth day time, and incidentally raised a of the Conference she was asked to family, and a few chickens and reply to an address or "essay," as vegetables in her spare time, may ^ they called it, entitled: "The Awaken be excused if she did not take i ing of Women." According to the news much interest in politics. But j paper accounts it was the conference her lack of interest was not any which awoke. One reporter said: "Mrs. proof that she was asleep - she McClung carried the conference by was only busy. J storm with her unconventional and daring sayings," and another called McClung went on to scold the church ^ , her "racy, delightfully frank and be for not having supported women m theiij hind all reasonable."(8) All accounts fight for women's suffrage: ^ . of her speech mention that it was It preached resignation when it punctuated by applause and laughter. should have sounded the note of | rebellion. Many of the brightest Today, reading the speech she made at women grew impatient and indig- 1 that session, it is hard to under nant and went out of church stand why her remarks were considered figuratively slamming the door "racy," "unconventional," or "daring," behind them. Slamming an inno but there is still a breath of fresh cent door. . . . ^ wit, a liveliness, that jumps she commented out even from the printed page in , . . has always seemed to me a ^ contrast to the stodgy speeches which misdirection of energy, came before and after hers. better to linger after the sermon to interview the minister. She began by expressing her distaste But she emphasized that the church had for the title, "The Awakening of not afforded women the means of self- women," which suggested that women had expression. "On special occasions," been asleep. "Women," she said, she said, . . . have always been awake. . . . womanhood has been garlanded- The woman of fifty years ago who with roses and smothered with carded the wool, spun it, wove praises. The motives in all this the cloth to clothe her family, have been the highest and best, made the clothes without any but it does not appeal to the help from Mr. Butterick, or the average woman to hear womanhood spoken of in such condescending The women delegates are on hand terms of sickly sentiment [as if in full force and have been given were] a sort of glorified disease an exceedingly cordial reception, T" IS no use blaming it on Paul," she and everything is being done that admonishes her large and mainly cleri- can be done to make them feel at audience, "just because he once home. Several of the women dele told a chattering group of women to gates happen to be the wives of stop their noise. Remember he also ministers, the Annual conferences said 'there is neither Jew nor Greek, in this matter showing both their i^ale nor female, bond nor free'—for good taste and their good judg all are free." She told them that in ment. We note that in most in Canada there were needs to be met by stances the ministers themselves, the church. Only a third of the rural though not delegates, have accom population of Western Canada had ade panied their better halves to see quate preaching facilities and the that nothing untoward happens to answer to the problem did not lie in them in this, their first theology. As an ironic aside she ture out into the great wor added: "I have listened to a lot of ecclesiastical politics.(10 theology in the last eight days - more than I ever knew existed in all the The Assembly received a summary ^/orld." She was convinced that those reports from the Quarterly /;ho were working to interpret God's Boards on the question of the or i ^ Love to Canada's immigrants had little tion of women. The summary revea time for theology. She ended with a that 509 Boards were in favor an oXea for doctors and ministers to come opposed, but only 54% of the Boar to Western Canada and for support for had voted at all. Seven conferenc the desire of women to be admitted to gave majorities against the full ordination.(9) and five majorities for it. mittee which examined these ^ \fter a speaking tour in England and recommended to the conference ^ _ Scotland and a brief visit to France, the proposal for ordination o wo -IcClung returned to her very busy life be turned down. Women delegates, in Edmonton, taking the seat in the by Mrs. Keeton and Louise ^cKinney Legislature to which she had been moved for the appointment of a- oo sleeted in June, 1921. Perhaps be- tee of twelve, including >-hree women, ::ause of these duties she was not one to examine the question and report o the delegates to the Methodist the next General Conference. Although \ssembly of 1922—the first assembly McKinney was, according to the Chris_ for which women were eligible. The tian Guardian, one of the ablest de ';:hristian Guardian smugly commented; baters at the Conference the proponents of women's ordination were not able to Church, like the Methodist, had win even this limited victory. The turned down a proposal for the ordina opponents argued that a committee tion of women. The Congregationalists could accomplish nothing, the facts had always permitted the ordination of were clear and indisputable; women women but none had been ordained in could not stand the hairdships of the Canada.(12) Now the women had renewed ministry, women's first Christian duty hope that a new church would be ready was motherhood and the family and, to respond to new ideas. And this finally, ordination for women at this time there was a candidate. As Ne 1^1 point might interfere with the nego put it: "Whenever the matter of i tiations for church union with the ordination was raised the answer came Presbyterians. This latter argument back: 'There is no woman asking for was convincing to many who might, in ordination. Hold your tongues. Leave i principle, have supported equality for well enough alone. When we gef ^ women in the church. However, the quest for ordination we will deal with Christian Guardian editor did not it McCliang went on to say: stress this point but ended his editor Now there is an overture from the ial with the words: Saskatchewan Conference Lto^ e 1 The debate was interesting, but General Conference] requesting back in the minds of most of the ordination for Miss Lydia Gruchy, delegates was the unmistakable Here now we have what you have conviction, that we could not always desired to see, a wcsnan afford to allow our young women graduate in theology, asking fot to face the hardships of our ordination. She has been ^ t^o ordinary work upon terms of years preaching and carrying on equality with men, and the very acceptably. What are you problem of a married woman going to do with her? Dear. preaching while her husband cared Dear. This is most embarras for the family and provided the sing.(13) meals, is one that cannot be dis No embarrassment could equal the in missed with a joke.(11) convenience of non-ordination for Lydia Gruchy who, despite the fact For the next three years the question that she served a three-point charge of church union overshadowed the matter like any male clergyman, was unable to of ordination but when union of the perform marriages or serve communion Presbyterian, Methodist and Congrega to the members of her three congrega tional churches was accomplished in tions. 1925, the women returned eagerly to their efforts for the ordination of Faced with this embarrassment the women. In 1922 the Presbyterian General Council of 1926 decided that
8 Lydia Gruchy could not be ordained (b) the ordained woman would not be without a change in the church laws. accepted by congregations, par laws could not be changed without ticularly by the women of the con the approval of the presbyteries, gregation and pijjerefore, a committee was established (c) ordination would provide an ob to prepare a statement for the informa stacle to further church union.(15) tion and guidance of the presbyteries— this statement to be circulated to all Although Lydia Gruchy was a former ninishers with the remit asking the Presbyterian as were some of her ptesbyteries for their opinion on the strongest supporters, there was a fear ^j-(jination of women. that opening the ministry to women might be a divisive issue in committee was all male, all minis- Th® rather insecure new church an teri^l and the one westerner appointed, stand in the way of j^p^nd E.H. Oliver of St. Andrew's Col- munion with the Church of Pgger Saskatoon, was apparently un- To supporters of ordination o abl® attend the committee meetings the arguments appeared trivia , v/hi^^ were held in Toronto. The clergyman emphasized their trivi statement circulated as required and by summarizing them as follows. presbyteries made their replies. pgW women were involved because few (a) we never heard of such a thing, ^ wet® members of presbytery. However, (b) your sisters might not be pi® thaV obtained an indication of how the and matta^ was being handled from an (c) whatever would the Jones ^j^tiola written by the chairman of the committee. Dr. Ernest Thomas, and pub- pishs^ in the church magazine. The New Furthermore, the arguments ex- outlook. The article entitled, "Shall ignored the need which was -^T-^dain Women?" had a very definite pressed by the Saskatchewan v/t? ^j^gwer: "NO."(14) Instead, a new .or a order of the deaconate should be deaconess, Lydia Grucny ggtablished so that women could be to do anything more than she was al Q^dained to this lower order and, ac- ready doing. ^ording to Thomas, would thus be satisfied. He argued as did the -docu- in the two years between conferences j^nt circulated to the presbyteries the debate was carried on in the church paper, in magazines and on the that? platform.(18) McClung played an active the history of the church revealed part in this ongoing controversy and no that women had never been ordained, doubt her forceful speech to the Al-
L. berta Conference helped produce the re no action in the matter of the ordina sult headlined by The New Outlook as tion of women to the ministry, but "Edmonton Presbytery Approves."(19") puts itself on record as holding that Not surprisingly McClung was one of the there is no bar in religion or reason delegates from Calgary to the General to such ordination."(21) Council held in Winnipeg in September, 1928. She was made a member of a com According to a Winnipeg paper McClung's mittee to consider the replies from speech on the report "brought excite presbyteries on the ordination of ment to its peak." She began by des- | women and to bring a recommendation to cribing it as a not very heroic reso- council. Within that committee a very lution but indicated that women could | heated debate took place with McClung take hope from the fact that it was and a Rev. Neal Campbell on one side now admitted that there was no bar in of the issue, the Rev. J.R. Sclater religion or reason for ordination of J steadfastly on the opposite side and women. She said that a member of the other members on middle ground. There committee from an Ontario city had was basic disagreement as to the mean assured her that women of his church ing of the responses from the presby had come to him opposing the ordina teries. According to Nellie McClung, tion of women. Knowing the prob ems only 12 presbyteries returned a defin in the West, Nellie was incensed. ite No," 33 said "let's do it right "What difference will it make to these j away," and 43 said "we believe in the women . . .? They would never have principle." she interpreted this as to listen to a woman preacher. But in 76 in favour and 12 opposed. Dr. some places it would make a difference." Thomas interpreted the returns as 55 She told of the work being done by j opposed, 33 in favour, and 21 who Lydia Gruchy and scoffed at the idea did not return the remit, "probably that women who could labour on home opposed."(20) Even he, however, had steads could not stand the work of the , to admit that his idea of a diaconate had been completely turned down. The pastorate. But, she assured her | audience, even if ordination was committee finally arrived at a com granted it would be a long time before promise resolution. They agreed that many women would be ready. "Some men,"' McClung, as committee secretary, would she said, "seem to be afraid that im present the report and speak to it, mediately they grant ordination the and that Dr. Sclater would also speak. women will wash their hands at the They also decided that they would both kitchen sink and rush to them pleading vote for the committee's recommenda 'Ordain me.' People," she added, "can| tion and urge the Council to accept it be too careful. I heard of a man who without amendment. The recommendation would not buy a calendar oecause he j was: that "the General Council takes was afraid he would not live the ,
10 J year. I thought it was only a story Chatelaine in which he attacked until I sat on this committee. Now McClung's speech to council(24)Nellie I am ready to believe anything." How- felt freed from any restraint and aver, despite her disappointment she repiieureplied touw him on the platform=nd The Newand Out-in irged the council to support the reso letters to Chatelaine ana ^ ^ lution, ending her speech with the look. She church members following words: "the bright spot in that the Home Missions had reported a it all is 'there is no bar in religion choT-i-aae of 52 men. She saia. or reason to such ordinations.' I oLtricts are left without ohurch like that. I love it. I have every Lrvices.servi ^v,>--i=tianChildren are teaching growing and reason to know that when the council sets its approval on that, it will do tL"cL\°ch its oppor something."(22) tunity of helping the^.rave^^^^ pioneers. rhurch refuses to Dr. Sclater followed with a speech also conditions the chur urging the council's support for the ordain the one f resolution. He too earned a laugh qualified, and re us theol- from his audience when he said: "Once courage -Y a Scottish preacher could pray, 'Lord ogy. Its M„e can't v/e thank thee that God created women clear. It th • districts to make men comfortable.' He could supply men for children are not pray that way now." He tried to of western - and it minimize the significance of the reso growing up in even that lution by pointing out that there is is just too bad. to no bar in religion or reason to re is easier for us prejudice publicanism in this country but no bave to lay aside^our^P^ body would think of taking steps to set against women. ,^ gay women it up. He urged the council to show that of course. work. the country that the United Church was could not stand the^h^^^^^ truly united.(23) It was with con say there is no siderable relief, one imagines, that f"'nS ■ forwomen preachers. We'11 the executive of council saw this reso brscriptural and quote Saint lution pass without amendment. Paul." This, of course, was not the end of with apt sarcasm the the controversy. As a member of the ped^L forty-one page statement which committee McClung felt that she had been circulated by Thomas's commit- should not speak in public or in print tee to the presbyteries. She said: against the resolution but when Dr. It raked the past and explained Thomas published an article in the future. It gave the presby opening sentence. Dr. Thomas, teries a peep into the Canon of whom we think of as a great mind, Hippolytus and the Ignation not subject to human frailties, Epistles. It mentioned Pentadia, thinks of even a woman preacher Silvina, Sabiniana, Olympias, and as a "temptress" stirring up Philip's four daughters (excel mixed emotions in her audience. lent ladies, no doubt, but quite Dear me. How surprising.(26) dead), yet not once did it ask the brethren what they thought In December 1928, two months after should be done in the matter of Conference, a public debate was held ordination for Miss Lydia Gruchy. in Central Church, Calgary and later The document, she argued, did not repeated in Macdougall Church, Edmon provide infoimiation to help the pres ton, on the subject: "Resolved that byteries make an informed judgment. the United Church of Canada should Instead it tried to influence the de grant ordination to women on the same cision with biased information about terms as men." The affirmative was the committee's views. Moreover, by upheld by McClung and the negative by introducing the diaconate they the Rev. W.A. Lewis, of Calgary. On clouded the issue which should have both occasions large crowds attended. been clearly and simply: "Are you in (27) Mark McClung, Nellie McClung's favour of ordaining women, yes or no?" youngest son, remembers this debate (25) She particularly resented Dr. as the first time he really saw his Thomas's reference to the woman mother in action on the platform. He preacher's sex appeal. vividly recalls how she dominated the He sees in the woman preacher not debate and captivated the audience— the theologian, not the exhorter, speaking with her hands, her body, her not the prophetess. No, no, he eyes, moving up and down the platform sees only this—the "Woman Temp —pointing an accusing finger at her tress"—and with that thought in innocent opponent. He says: "I knew his mind he sounds a solemn she'd prepared herself as she prepared warning to the Church. 'Beware me for debates. But not a note, not a of womenI Do not flaunt the age hesitation in speech and the flow of old prejudice against women words and the gestures and her eyes preachers. Prejudice is a good going aroxind all the time. She really thing in this case.'. . .Dr. was a magnetic speaker."(28) As usual Thomas, the great expositor of there was wit and humour in such re doctrine, the encyclopedia of marks as, "It is about time we got rid church history who can dash off of this old—fashioned idea that we are a brilliant essay while another a sort of glorified Ladies Aid with man would be thinking of the the great work in life of pushing
12 some man up the ladder." Reverend men. She was particularly disappointed Lewis brought forth the well-worn with the lack of support from the argument of women's inability to face Women's Missionary Society whose the hardships and difficulties of a president had betrayed the women with rural charge with an attempt at a her comment at the 1928 Conference: humorous picture of a woman preacher "You have not asked us what we [the in her Sunday best trying to free her W.M.S.] think of the ordination of horse from a slough. Nellie demolished women—and it is just as well- this picture with the observation that will find us very conservative. , a woman would have sense enough to be hearing these words Nellie looked wi carrying her "Sunday best" in a bag consternation at one of the older and be wearing suitable clothes for a ministers who supported ordination an dirty ride across the prairies. Lewis he drew his finger across his throa was no match for McClung in argument "How the men who opposed ordination or witty rebuttal. The judges awarded loved her for her few words, her victory on both occasions. Nellie later- "The man who repor e that day's proceedings for When the Judicial Committee of the Outlook spoke glowingly of her privy Council declared, in 1929, that feminine and attractive she women were eligible for Senate seats, how becomingly dressed." Her i x.aqx\ Nelli® used the occasion in a radio words, Nellie believed, set ordina back ten years.(30) speech to point out the hurdles still The controversy continued.^ ^iq28 be taken, among others, the right years after the disappointing 1 ^ to he ordained. "It is a matter of resolution McClung never misse humiliation," she stated, opportunity to prod the Unite . . . that the church has been the last to yield to women full for failure to act. In an artic rights, and I believe the women The Country Guide she wroter g^tal- We cannot understand the themselves are to blame for that. ity of men who dare to se One of the leaders in the women's boundaries of women's wor . work of the church defended her object to barriers, just as position that women must not be range horses despise fences, ordained by saying that women this reason we proteste o ^ must first "prove their place in action of the Alberta Hotelmen s the church." That shows how Association when they decided poverty-stricken she was for an that women must not enter their argument.(29) beer parlours. Not but what we Throughout the controversy McClung was knew it was better to be out than more indignant with the women who op posed ordination than she was with the in, but we believe in equality. And now with the Senate doors not ordain her." I feel that if open there are only the two great some of these antis had the institutions that will not accept privilege of spending a few days women on equal terms—the church, on Miss Gruchy's charge, or better and the beer parlours.(31) still, undertook to do her work McClung, of course, was not alone in for a year, their theological her fight for the right for women's ideas regarding the ordination of ordihation. The Saskatchewan con women, or the propriety of ordain ference steadfastly continued to sing ing Miss Lydia Gruchy, B.A. would the praises of Lydia Gruchy and to put suffer a violent change.(32) forward her name for ordination. In 1934, Rev. J.L. Nicol reporting to In addition, the Secretary of Sas General Co\incil for Northern Saskatch katchewan Conference was instructed ewan singled out Gruchy for special to notify the General Council that it mention. He told of her six regular intended to ordain Lydia Gruchy at the preaching appointments and her four next Conference in 1935 "unless at its Sunday schools. He described his meeting in September 1934 objection visit to her charge and of their fifty thereto is made by the General Coun "^il® drive over muddy roads with cil." This bold stand was strengthened Gruchy at the wheel. She was appre by an assertion of the Conference's ciated by young and old alike and "her "rights of determining whom it should field was the only one in the super- ordain" and a request that "no ob intendency this year that returned the stacle" be placed in the way of her last quarter's grant to the Home Mis ordination.(33) As a result of this sion Board," but, he added. a new attempt was made by Council to Notwithstanding all this, when a obtain the opinion of the church as a marriage has to be performed or whole, this time using the method the sacraments are to be adminis which McClung had suggested in 1926. tered our "Little Minister" has The Presbyteries were simply asked to send out for a man. . . to per whether they approved of the ordina form these rites. Why? Because tion of women and were instructed to our Church, welded to the tra answer yes or no, without qualifica dition of the Fathers says in sub tion. Significantly the resolution stance, "We can accept her ser that the question be remitted to vices. We realize that she is Presbyteries was moved by the Rev. fully trained, that she is giving H.E. Oliver, principal of St. Andrew's people fine spiritual leadership. College where Lydia Gruchy--gold She can reveal Christ to men and medalist for the University when she received her B.A. in 1920—had re women, youths and maidens. But ceived high honours in her theology she is a woman, therefore, we will studies in 1923.(34)
14 this time the economic picture had husband. greatly changed from 1928. Many of the old charges in Western Canada were now McClung, by this time a resident of Unable to support themselves; to Victoria, summed up her feelings on Establish new ones seemed almost im the matter in an article entitled possible. The employment of women in "The Long Road to Freedom:" the field was seen as a threat to men It is a long time since Erasmus as they were thought to be taking in a burst of enthusiasm said he nien's jobs. While recognizing the would wish that even w<^en might Economic difficulties faced by the read the gospels, but it church, McClung felt that this should taken the full 500 not affect the equality of men and vince the brethren women.(35) The majority of presby the church that women have ^e teries agreed with her. When the re same ability to is mits came back, the vote was 79 for scripture as men, and the ordination of women, 26 against.(36) n^^vetnot yet. The united„ears Church to make of up Appropriately, Lydia Gruchy became the Canada took ten y could first ordained woman minister in the its mind whether o United Church of Canada in 1936.(37) allow a w^^ ^Only one applica- its ministry. been be- Dr. Ernest Thomas took to print again tion for ordinatron^h^^^^ in an article smugly entitled "Ladies - fore the Council has a We Give you the Pulpit."(38) He years. Miss Ly i „ years in grudgingly accepted the accomplished perfect record of fact but still saw difficulties. With country service. nnited a certain condescension he pointed out be ordained. So the ^hat the areas of the ministry which would Church has at last eighteen be best suited to women which he saint Paul said ^herl is listed as: "the guiding power in train h\indred years ago, free, ing schools for women workers in the no male or female, service of church, in Christian education, mis but all are one m the se sionary work or girls' work, home God.(39) visitations and the care and oversight of children." He found it sarcastic sven in the United Ch-ch^raH^lSe ally amusing to contemplate that the women's "^^^hts was Pension Fund might have to be amended another sought ordination. to read minister's widower instead of ss::..sf"" .co.p«a. minister's widow and facetiously wondered whether the woman minister y" Si'." would give the wedding fees to her must have been cheering on the women
15 in the Lutheran, Anglican and Roman t.tr '.-t.i-rnl Ar.wrJ. "! t t.e I i ■■ ni y t er lan Church in Canada, 1922, pp. 2t, 279. J 92 1. ip. 'H, f .'p; r".'4. ( . 2'.4. Catholic churches as they carried on her fight and we may say today as Mtrlui.g iajatto. Vol. 1 12.1), r.an jno r 1 ji t. undated, no title. The ?>ow January IH, she said in 1929: We may yet live to see the day of tnc Corgr.jttcc on ttir urJination of Woftcn. The rair.ority KrjKjrt of I* i i nc i ^>.1 i H.A. Kent of Qucon'o Thoologlcil when women will no longer be oupj'
21. Tho United Church of Conoda: Year Book and Record of Proceedings, 1926. - Report of the SoDsional Conunittco on Ordination of Women, Thursday, Septca^ The research for this paper was done 13, 1928, p. 120.
with the support of a Canada Council 22. Free Rreoo Prairie Farmer, September 19, 1920.
research grant. 23. Ibid. 24. Dr. E. Thomas, "Women in tho Pulpit," Chatolaino, October 1926.
25. McClung, letter to tho editor. The Now Outlook, December 19, 1928| HcCluai letter to tho editor. Chatelaine, December 192Bj McClung, "Shall Wooon N, McClung, In Times Like Those (Toronto« 1915), p. 2. Preach?," Chatelaine, September 1934. j 2. Ibid.. p. 103. 26. McClung Papers, Vol. 5(16), undated, iintitlod, inccmploto manusctipt, 3. Ibid., p. 115. 27. Edmonton Bulletin, January 31. 1929; T>ie Now Outlook, Doccmbar 19, Xgjs, ^ The Christian Guardian, October 16, 1918. Tho Beaver. Canada First. February 21. 1929. 5. Ibid. Reference to the Quarterly Official Boards meant seokinq oolni 2B. Mark McClung. "Portrait of My Mother." text of a talk given at the NoHi, i the local level. There were 2082 Quarterly Official Boards. McClung Conference. University of Guclph. September 26-28, 1975, p. 15^ \ 6. McClung, The Stream Runs Fast (Toronto, 1945), p. 218. The committ 29. McClung. "Our Present Discontents." Canadian Home Journal, March 1929, one step further and named Mrs. W. E. sandford of Hamilton as an alt^ ''ont but she did not get an opportunity to attend. I assume she would h 30. McClung. "Shall Women Preach?." Chatelaine, September 1934. asked had McClung refused, although this was not specifically stat d^*^ Albert Moore, Secretary General Conference, to McClung, June 3 1920' 31. McClung. "A Retrospect." The Country Guide. December 2, 1929.
7. McClung Papers, Vol. 17, unidentified clipping, no date. 32. The United church of Canada Year Book and Record of Proceedings, 1934. pp. 155-56. 8. Methodist Record. September 16, 1921. 33. Record of Proceedings of the Tenth Conference of the Saskatchewan Con- j 9. Proceedings of the Fifth Ecumenical Methodist Conference. September 6 16 ference of the United Church of Canada, 1934, p. 23. ^ 1921, pp. 257-260. " ' 34. United Church Year Book 1934, Remit, Ordination of Women.
10. The Christian luardian, October IB, 1922. 35. McClung, "Shall Women Preach?," Chatelaine, September 1934.
11. Ibid. 36. The United Church of Canada Year Book and Record of Proceedings, 1935. 12. Report of the Lomir.ittee on the Ordination of Women. Prepared by order of Genera) Counci) for submissior. to the Presbyteries, 1927, p. j ® 37. Eva M. Ferguson, "Canada's First Woman Minister," The New Outlook, NovesK presbyter 1 ar. Churcfi women had equal rights with men in congregational her 4, 1936. meetings but they were not regarded as eligible for the eldership and did have a place on the Session. Not being members of the Session they were not 38. Dr. Ernest Thomas, "Ladies - We Give Vou tho Pulpit," Chatelaine, May elected as representatives to Presbytery and therefore had no place in the membership of Synod or Assembly. In 1923 an overture from Saskatchewan 39. McClung Papers, Vol. 24(4), "Tlie Long Road to Freedom," typescript, Uhdat*,.' Presbytery proposing that steps be taken to permit the ordination of women 40. The United Church Observer, September 15, 1945. under the same conditions as men was sent down to all Presbyteries for con sideration .ind report. I.ess than half the Presbyteries responded and only 41. McClung. "A Retrospect." The Country Guide. December 2. 1929. seven apf 16