But enough of guessing. To return to facts — what chance is there, you may ask, that such a Society of Outsiders without office, meetings, leaders or any hierarchy, without so much as a form to be filled up, or a secretary to be paid, can be brought into existence, let alone work to any purpose? Indeed it would have been waste of time to write even so rough a definition of the Outsiders’ Society were it merely a bubble of words, a covert form of sex or class glorification, serving, as so many such expressions do, to relieve the writer’s emotion, lay the blame elsewhere, and then burst. Happily there is a model in being, a model from which the above sketch has been taken, furtively it is true, for the model, far from sitting still to be painted, dodges and disappears. That model then, the evidence that such a body, whether named or unnamed, exists and works is provided not yet by history or biography, for the outsiders have only had a positive existence for twenty years — that is since the professions were opened to the daughters of educated men. But evidence of their existence is provided by history and biography in the raw — by the newspapers that is, sometimes openly in the lines, sometimes covertly between them. There, anyone who wishes to verify the existence of such a body, can find innumerable proofs. Many, it is obvious, are of dubious value. For example, the fact that an immense amount of work is done by the daughters of educated men without pay or for very little pay need not be taken as a proof that they are experimenting of their own free will in the psychological value of poverty. Nor need the fact that many daughters of educated men do not ‘eat properly’20 serve as a proof that they are experimenting in the physical value of undernourishment. Nor need the fact that a very small proportion of women compared with men accept honours be held to prove that they are experimenting in the virtues of obscurity. Many such experiments are forced experiments and therefore of no positive value. But others of a much more positive kind are coming daily to the surface of the Press. Let us examine three only, in order that we may prove our statement that the Society of Outsiders is in being. The first is straightforward enough.
Speaking at a bazaar last week at the Plumstead Common Baptist Church the Mayoress (of Woolwich) said: ‘. . . I myself would not even do as much as darn a sock to help in a war.’ These remarks are resented by the majority of the Woolwich public, who hold that the Mayoress was, to say the least, rather tactless. Some 12,000 Woolwich electors are employed in Woolwich Arsenal on armament making.21
There is no need to comment upon the tactlessness of such a statement made publicly, in such circumstances; but the courage can scarcely fail to command our admiration, and the value of the experiment, from a practical point of view, should other mayoresses in other towns and other countries where the electors are employed in armament-making follow suit may well be immeasurable. At any rate, we shall agree that the Mayoress of Woolwich, Mrs Kathleen Rance, has made a courageous and effective experiment in the prevention of war by not knitting socks. For a second proof that the outsiders are at work let us choose another example from the daily paper, one that is less obvious, but still you will agree an outsider’s experiment, a very original experiment, and one that may be of great value to the cause of peace.
Speaking of the work of the great voluntary associations for the playing of certain games, Miss Clarke [Miss E. R. Clarke of the Board of Education] referred to the women’s organizations for hockey, lacrosse, netball, and cricket, and pointed out that under the rules there could be no cup or award of any kind to a successful team. The ‘gates’ for their matches might be a little smaller than for the men’s games, but their players played the game for the love of it, and they seemed to be proving that cups and awards are not necessary to stimulate interest for each year the numbers of players steadily continued to increase.22
That, you will agree, is an extraordinarily interesting experiment, one that may well bring about a psychological change of great value in human nature, and a change that may be of real help in preventing war. It is further of interest because it is an experiment that outsiders, owing to their comparative freedom from certain inhibitions and persuasions, can carry out much more easily than those who are necessarily exposed to such influences inside. That statement is corroborated in a very interesting way by the following quotation:
Official football circles here [Wellingborough, Northants] regard with anxiety the growing popularity of girl’s football. A secret meeting of the Northants Football Association’s consultative committee was held here last night to discuss the playing of a girl’s match on the Peterborough ground. Members of the Committee are reticent . . . One member, however, said today: ‘The Northants Football Association is to forbid women’s football. This popularity of girls’ football comes when many men’s clubs in the country are in a parlous state through lack of support. Another serious aspect is the possibility of grave injury to women players.’23
There we have proof positive of those inhibitions and persuasions which make it harder for your sex to experiment freely in altering current values than for ours; and without spending time upon the delicacies of psychological analysis even a hasty glance at the reasons given by this Association for its decision will throw a valuable light upon the reasons which lead other and even more important associations to come to their decisions. But to return to the outsiders’ experiments. For our third example let us choose what we may call an experiment in passivity.
A remarkable change in the attitude of young women to the Church was discussed by Canon F. A. Barry, vicar of St Mary the Virgin (the University Church), at Oxford last night . . . The task before the Church, he said, was nothing less than to make civilization moral, and this was a great cooperative task which demanded all that Christians could bring to it. It simply could not be carried through by men alone. For a century, or a couple of centuries, women had predominated in the congregations in roughly the ratio of 75 per cent to 25 per cent. The whole situation was now changing, and what the keen observer would notice in almost any church in England was the paucity of young women . . . Among the student population the young women were, on the whole, farther away from the Church of England and the Christian faith than the young men.24
That again is an experiment of very great interest. It is, as we have said, a passive experiment. For while the first example was an outspoken refusal to knit socks in order to discourage war, and the second was an attempt to prove whether cups and awards are necessary to stimulate interest in games, the third is an attempt to discover what happens if the daughters of educated men absent themselves from church. Without being in itself more valuable than the others, it is of more practical interest because it is obviously the kind of experiment that great numbers of outsiders can practise with very little difficulty or danger. To absent yourself — that is easier than to speak aloud at a bazaar, or to draw up rules of an original kind for playing games. Therefore it is worth watching very carefully to see what effect the experiment of absenting oneself has had — if any. The results are positive and they are encouraging. There can be no doubt that the Church is becoming concerned about the attitude to the Church of educated men’s daughters at the universities. The report of the Archbishops’ Commission on the Ministry of Women is there to prove it. This document, which costs only one shilling and should be in the hands of all educated men’s daughters, points out that ‘one outstanding difference between men’s colleges and women’s colleges is the absence in the latter of a chaplain.’ It reflects that ‘It is natural that in this period of their lives they [the students] exercise to the full their critical faculties.’ It deplores the fact that ‘Very few women coming to the universities can now afford to offer continuous voluntary service either in social or in directly religious work.’ And it concludes that ‘There are many special spheres in which such services are particularly needed, and the time has clearly come when the functions and position of women within the Church require further determination.’25 Whether this concern is due to the empty churches at Oxford, or whether the voices of the ‘older schoolgir
ls’ at Isleworth expressing ‘very grave dissatisfaction at the way in which organized religion was carried on’26 have somehow penetrated to those august spheres where their sex is not supposed to speak, or whether our incorrigibly idealistic sex is at last beginning to take to heart Bishop Gore’s warning, ‘Men do not value ministrations which are gratuitous,’27 and to express the opinion that a salary of £150 a year — the highest that the Church allows her daughters as deaconesses — is not enough — whatever the reason, considerable uneasiness at the attitude of educated men’s daughters is apparent; and this experiment in passivity, whatever our belief in the value of the Church of England as a spiritual agency, is highly encouraging to us as outsiders. For it seems to show that to be passive is to be active; those also serve who remain outside. By making their absence felt their presence becomes desirable. What light this throws upon the power of outsiders to abolish or modify other institutions of which they disapprove, whether public dinners, public speeches, Lord Mayors’ banquets and other obsolete ceremonies are pervious to indifference and will yield to its pressure, are questions, frivolous questions, that may well amuse our leisure and stimulate our curiosity. But that is not now the object before us. We have tried to prove to you, Sir, by giving three different examples of three different kinds of experiment that the Society of Outsiders is in being and at work. When you consider that these examples have all come to the surface of the newspaper you will agree that they represent a far greater number of private and submerged experiments of which there is no public proof. Also you will agree that they substantiate the model of the society given above, and prove that it was no visionary sketch drawn at random but based upon a real body working by different means for the same ends that you have set before us in your own society. Keen observers, like Canon Barry, could, if they liked, discover many more proofs that experiments are being made not only in the empty churches of Oxford. Mr Wells even might be led to believe if he put his ear to the ground that a movement is going forward, not altogether imperceptibly, among educated men’s daughters against the Nazi and the Fascist. But it is essential that the movement should escape the notice even of keen observers and of famous novelists.
Secrecy is essential. We must still hide what we are doing and thinking even though what we are doing and thinking is for our common cause. The necessity for this, in certain circumstances, is not hard to discover. When salaries are low, as Whitaker proves that they are, and jobs are hard to get and keep, as everybody knows them to be, it is, ‘to say the least, rather tactless,’ as the newspaper puts it, to criticize your master. Still, in country districts, as you yourself may be aware, farm labourers will not vote Labour. Economically, the educated man’s daughter is much on a level with the farm labourer. But it is scarcely necessary for us to waste time in searching out what reason it is that inspires both his and her secrecy. Fear is a powerful reason; those who are economically dependent have strong reasons for fear. We need explore no further. But here you may remind us of a certain guinea, and draw our attention to the proud boast that our gift, small though it was, had made it possible not merely to burn a certain corrupt word, but to speak freely without fear or flattery. The boast it seems had an element of brag in it. Some fear, some ancestral memory prophesying war, still remains, it seems. There are still subjects that educated people, when they are of different sexes, even though financially independent, veil, or hint at in guarded terms and then pass on. You may have observed it in real life; you may have detected it in biography. Even when they meet privately and talk, as we have boasted, about ‘politics and people, war and peace, barbarism and civilization’, yet they evade and conceal. But it is so important to accustom ourselves to the duties of free speech, for without private there can be no public freedom, that we must try to uncover this fear and to face it. What then can be the nature of the fear that still makes concealment necessary between educated people and reduces our boasted freedom to a farce? . . . Again there are three dots; again they represent a gulf — of silence this time, of silence inspired by fear. And since we lack both the courage to explain it and the skill, let us lower the veil of St Paul between us, in other words take shelter behind an interpreter. Happily we have one at hand whose credentials are above suspicion. It is none other than the pamphlet from which quotation has already been made, the report of the Archbishops’ Commission on the Ministry of Women — a document of the highest interest for many reasons. For not only does it throw light of a searching and scientific nature upon this fear, but it gives us an opportunity to consider that profession which, since it is the highest of all may be taken as the type of all, the profession of religion, about which, purposely, very little has yet been said. And since it is the type of all it may throw light upon the other professions about which something has been said. You will pardon us therefore if we pause here to examine this report in some detail.
The Commission was appointed by the Archbishops of Canterbury and York ‘in order to examine any theological or other relevant principles which have governed or ought to govern the Church in the development of the Ministry of Women.’28 Now the profession of religion, for our purposes the Church of England, though it seems on the surface to resemble the others in certain respects — it enjoys, Whitaker says, a large income, owns much property, and has a hierarchy of officials drawing salaries and taking precedence one of the other — yet ranks above all the professions. The Archbishop of Canterbury precedes the Lord High Chancellor; the Archbishop of York precedes the Prime Minister. And it is the highest of all the professions because it is the profession of religion. But what, we may ask, is ‘religion’? What the Christian religion is has been laid down once and for all by the founder of that religion in words that can be read by all in a translation of singular beauty; and whether or not we accept the interpretation that has been put on them we cannot deny them to be words of the most profound meaning. It can thus safely be said that whereas few people know what medicine is, or what law is, everyone who owns a copy of the New Testament knows what religion meant in the mind of its founder. Therefore, when in the year 1935 the daughters of educated men said that they wished to have the profession of religion opened to them, the priests of that profession, who correspond roughly to the doctors and barristers in the other professions, were forced not merely to consult some statute or charter which reserves the right to practise that profession professionally to the male sex; they were forced to consult the New Testament. They did so; and the result, as the Commissioners point out, was that they found that ‘the Gospels show us that our Lord regarded men and women alike as members of the same spiritual kingdom, as children of God’s family, and as possessors of the same spiritual capacities . . .’ In proof of this they quote: ‘There is neither male nor female: for ye are all one in Christ Jesus’ (Gal. iii, 28). It would seem then that the founder of Christianity believed that neither training nor sex was needed for this profession. He chose his disciples from the working class from which he sprang himself. The prime qualification was some rare gift which in those early days was bestowed capriciously upon carpenters and fishermen, and upon women also. As the Commission points out there can be no doubt that in those early days there were prophetesses — women upon whom the divine gift had descended. Also they were allowed to preach. St Paul, for example, lays it down that women, when praying in public, should be veiled. ‘The implication is that if veiled a woman might prophesy [i.e. preach] and lead in prayer.’ How then can they be excluded from the priesthood since they were thought fit by the founder of the religion and by one of his apostles to preach? That was the question, and the Commission solved it by appealing not to the mind of the founder, but to the mind of the Church. That, of course, involved a distinction. For the mind of the Church had to be interpreted by another mind, and that mind was St Paul’s mind; and St Paul, in interpreting that mind, changed his mind. For after summoning from the depths of the past certain venerable if obscure figures — Lydia and Chloe, Euodia and Syntyche, Trypho
ena and Tryphosa and Persis, debating their status, and deciding what was the difference between a prophetess and presbyteress, what the standing of a deaconess in the pre-Nicene Church and what in the post-Nicene Church, the Commissioners once more have recourse to St Paul, and say: ‘In any case it is clear that the author of the Pastoral Epistles, be he St Paul or another, regarded woman as being debarred on the ground of her sex from the position of an official “teacher” in the Church, or from any office involving the exercise of a governmental authority over a man’ (1 Tim. ii, 12). That, it may frankly be said, is not so satisfactory as it might be; for we cannot altogether reconcile the ruling of St Paul, or another, with the ruling of Christ himself who ‘regarded men and women alike as members of the same spiritual kingdom . . . and as possessors of the same spiritual capacities.’ But it is futile to quibble over the meaning of the words, when we are so soon in the presence of facts. Whatever Christ meant, or St Paul meant, the fact was that in the fourth or fifth century the profession of religion had become so highly organized that ‘the deacon (unlike the deaconess) may, “after serving unto well-pleasing the ministry committed unto him”, aspire to be appointed eventually to higher offices in the Church; whereas for the deaconess the Church prays simply that God “would grant unto her the Holy Spirit . . . that she may worthily accomplish the work committed to her.”’ In three or four centuries, it appears, the prophet or prophetess whose message was voluntary and untaught became extinct; and their places were taken by the three orders of bishops, priests and deacons, who are invariably men, and invariably, as Whitaker points out, paid men, for when the Church became a profession its professors were paid. Thus the profession of religion seems to have been originally much what the profession of literature is now.29 It was originally open to anyone who had received the gift of prophecy. No training was needed; the professional requirements were simple in the extreme — a voice and a market-place, a pen and paper. Emily Brontë, for instance, who wrote
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