During the recently celebrated women’s liberation year, the cry—and indeed a just cry—was for equal rights with men in those social and economic areas where male dominance reigns. For the same work, the same wages, no matter the sex; in marriage, equality of status and the same rights, for both husband and wife; in general social benefits, no difference between men and women. The Church for countless centuries, despite the relative franchise it gave to women in its very early days based on a universalistic ethic, has been an impregnable bastion of male power. No wonder the call for female liberation has penetrated into the traditional churches, especially the Roman Catholic and Anglican Churches. The result so far is not very encouraging. Admittedly women are allowed to do more than in former years and are often strongly represented in local Church councils, but to become a priest, and therefore eventually a bishop remains a strictly tabooed function for women. In the Free churches, the interdict has been removed in modem times but few women have in fact been ordained and even fewer have reached positions of prominence as Church leaders.

But if women’s cards are poor in bidding for equality in function and leadership, they have a very good hand in their general support of the church. Their attendance and devotion are out of all proportion to the position they occupy in the hierarchical structure. At Mass on Sundays, on weekdays, coming out of a Baptist or Anglican Church, who predominates? Always the answer is females. This phenomenon which appears so widespread invites curiosity and enquiry. The parish priest wonders about it and seeks schemes to restore the balance, for example by providing, as was the custom, men’s clubs and boys’ clubs, and getting men to do masculine things in and around the parish.