Samantha among the Brethren — Volume 7 by Marietta Holley (best english books to read .txt) 📖

is not worth the paper it is written on. All you have to do is to get a majority of the Conference against the Episcopacy, and then put any interpretation, and then you get a few women admitted, and this you call the progress of the age. Mr. Chairman, I believe in progress, and when the Church progresses far enough, it can change this law in a constitutional way. But it has not yet gone far enough. These men believe that the Church has never done it, or that it is best. Dr. Flood said that they must be brought in in the light of progress. I affirm that Dr. Flood's arguments all point in that direction—they must be interpreted in the light of progress. When you do that you have got a despotism. I want to go back to my constituents and say this: I exercise all the power that our Charter gives me. But at the moment that anything is proposed, and we put in what the fathers did not have before their eyes, at that moment I stop and say, Thus far, but no farther. A despotism is a despotism, whether it is a despotism without restraint, the Czar with his wife, the Czar without his wife. You will turn this house into a despotism, and you will find it difficult to defend Methodism by its peculiar Constitution before the American people.

If you want women in, there is another way to bring them in. Send the question around as you did for lay delegation. There was only a doubt in the General Conference of 1868, and yet they had a sense of candor. John M'Clintock fought in favor of taking them in. But he said, "I think it best to send the question around." True progress is not gained in any other way. Some prefer a shorter cut. Let me say to you, "He that cometh in by the door," the same hath a right to come in; but he that cometh in another way, is not as respectable as in the other case.

ADDRESS OF REV. DR. A.B. LEONARD.

Mr. Chairman, unfortunately for me, I have received no anonymous letters. And so I have nothing either sensational or startling with which to introduce my speech. I shall not speak this morning under any fear of being removed as an obstruction, or of having my future prospects blasted. It is my privilege, therefore, to speak to you this morning upon this subject calmly and dispassionately, having no motive to either suppress or exaggerate the truth. The party who wrote Dr. Buckley, threatening to remove him as an obstruction, must be highly gratified to know that that obstruction has already been removed. Brother Hughey removed the obstruction, extinguished the candle, and destroyed the candlestick.

We are to approach this question this morning, to discuss it purely upon its merits. The ground of constitutional law was traversed thoroughly yesterday morning in the opening speech by Dr. Potts, a speech that, though he did not hear it himself, was heard by this body, and will be heard through the length and breadth of the Church everywhere. It remains for us who follow him simply to turn on a few side-lights here and there, or to give an opportunity of viewing this question from a new point of view. And, first, there is a line of argument that may be helpful to some that has already been presented in part touching the administration of our law and the interpretation of terms that is worthy, I think, of still further consideration.

Dr. Buckley said in the New York Christian Advocate of March 15th, 1888:

"The question of eligibility turns, first, upon whether the persons claiming seats are laymen; secondly, whether they have been members of the Church for five years consecutively, and are at least twenty-five years of age; and, thirdly, upon whether they have been duly elected. If women are found to be eligible under the law, they would stand upon the same plane with men, in this particular, that they must be twenty-five years, etc."

Now, then, is a woman legally qualified to sit in the General Conference as a lay delegate? Is she a layman in the sense of that word in the Discipline? If she be not in, she cannot be introduced contrary to law by a mere majority vote of the General Conference. The Doctor sometimes writes more clearly than he speaks, and it was so in the occasion of writing this article. Over against this we have one of (as Dr. Hamilton would say) the "subtle insinuations" of the Episcopal Address, which declares that no definition of "layman" settles the question of eligibility as to any class of persons. For many are classed as laymen for the purposes of lay representation, and have to do with it officially as laymen, yet themselves are ineligible as delegates. Well, in this case, we have the Episcopal Board over against the editor. Both are right and both are wrong. The editor is right when he said of a woman, if she be a lay member her right is clear as that of any duly elected man. But he is wrong when he denies to her a right to a seat in this body as a layman. The Episcopal Address is wrong when it says that "no definition of the word 'layman' settles the question of eligibility." But it is right when it says, "Many are classed as laymen for purposes of lay representation, and have to do with it officially as lay members who are not themselves eligible as delegates."

In the practical work of the Church, and in the administration of its laws, women have been regarded as laymen from the beginning until now. They pay quarterage. If they did not pay quarterage some of our salaries would be very short. They contribute to our benevolent collections, and if it were not for their contributions, we would not to-day be shouting over the "Million dollars for Missions." They pray and testify in our class-meetings and prayer-meetings, and but for their presence among us, many of those meetings would be as silent as the grave. They are amenable to law, and must be tried by the very same process by which men are tried. They are subject to the same penalty. They may be suspended; they may be expelled. In all these respects they have been regarded as laymen from the beginning. Indeed, we have never recognized more than two orders in our Church. We have laymen and ministers. Up to 1872 but one of these orders was represented in this General Conference. This General Conference was strictly a clerical organization. But in 1872 we marked a new epoch in Methodist history, and a new element came into this body, and has been in all our sessions since that date. The first step, as has been mentioned here before, was taken in 1868, when the question of lay delegation was sent down to the members of the Church over twenty-one years of age, and to the Annual Conferences. Dr. Queal, if I understood him, made what is, in my judgment, a fatal concession on this question. He distinctly stated, if I understood him correctly, and I have not had time to refer to the report of his speech (if I misinterpret him he will correct me), that when the motion to strike out the word "male" was made, it was done for the purpose of putting a "rider" on the motion and cause its defeat, and when that fact was made known to those in favor of lay delegation, they said they would accept it then with that interpretation, and the interpretation was that the amendment would let women into the General Conference.

Now, that being true, all this talk about the idea of the "women coming in" being never entertained until very recently falls to the ground. It was present on that occasion. It was understood by those that opposed lay delegation, and that favored it, that if they passed this amendment and the laymen were allowed to come in, it would open the door to allow women to come in also.

L. C. Queal said:

I think I am entitled now to correct this putting of the case.

Bishop Foss:

Are you misrepresented?

L. C. Queal:

I am misrepresented in this, that while I stated that Dr. Sherman put that on as a "rider," with a view to defeating the bill, that immediately after thinking so I thought it might be the occasion of securing the approval of the principle in the laity of the Church. That is all I stated. All the rest of Dr. Leonard's statement is his own inference—a misconstruction of the fact. A.B. Leonard:

I understood Dr. Queal as I stated. I have not had time to refer to the speech he made. I leave his statement with you, and you have the privilege of consulting his speech as it is printed this morning, in reference to this matter. It came to my thought very distinctly that the idea of the possibility of women coming in was then lodged in the minds that were both in favor of and opposed to lay delegation.

Now, then, this vote that was taken, in accordance with the order of 1868, laid the foundation stone for the introduction of women into this body. That sent the question of lay delegation down to be voted on by the laity of the Church. If the women were not to be recognized as laity here, why allow them to vote on the question of the laity at all? And, having allowed them to vote on the question of the laity, settling the very foundation principle itself, with what consistency can we disallow them a place in this General Conference, when by their votes they opened the way for the laymen coming into this General Conference? Do you not remember that we had a vote previously, and the men only voted, and that the lay delegation scheme was defeated, and the Methodist, that was published in this city, being the organ of the lay delegationists, said that "votes ought to be weighed, not counted"? And then the question was sent back to be voted upon by both the men and the women? And let the laymen of this General Conference remember that they are in this body to-day by reason of the votes of the women of the Methodist Episcopal Church. In 1880 we went still further. We went into the work of construing pronouns. There had been women in the Quarterly Conferences previously to that date; but there was a mist in the air with regard to their legality there. The General Conference by its action did not propose to admit women to the Quarterly Conferences. It simply proposed to clear away the mist and recognize their legal right to sit in the Quarterly Conference. Being in the Quarterly Conference, and in the District Conference, they have the right to vote on every question that comes before such bodies. They vote to license ministers, to recommend ministers to Annual Conferences, to recommend local preachers for deacons' and elders' orders. They vote on sending delegates to our Lay Electoral Conferences, and they vote in elections for delegates to Lay Electoral Conferences, and they vote in elections for delegates from Lay Electoral Conferences to this General Conference. And there are men on this floor to-day that would not be in this at all if they had not received the support of women in Lay Electoral Conferences. Now, brethren, let it be remembered that the votes of the women to send delegates to the Lay Electoral Conferences were never challenged until they came here asking for seats. They were good enough to elect laymen to this body, but not good enough to take seats with laymen in this body. With what consistency can laymen accept seats by the votes of the women and then deprive women of their seats? I am surprised at some of the "subtle insinuations" of the Episcopacy concerning constitutional law. Allow me to say at this point that, having introduced into the Quarterly Conference these women, and having given them a right to vote there, and in the District Conferences, and in the Lay Electoral Conferences, in all honesty we must do one of two things, if we would be consistent, we must go back and take up that old foundation of lay delegation that we laid in 1868, or we must go forward and allow these women to have their seats. In a word, we must either lay again the "foundation of repentance from dead work, or go forward to perfection." And I am not in favor of going back.

If it is true that the body of the Constitution is outside of the Restrictive Rules, and cannot be changed except in the way prescribed for altering the Restrictive Rules, then I say that this General Conference has