Weekly Article

While today the role of women as leaders in the church is not questioned or challenged (at least not at Derry Church or the PCUSA), it wasn’t until the early 20th century that the Presbyterian Church began taking steps to recognize the rights and benefits of including women in leadership roles.

The development of Presbyterian female leadership followed trends in the United States. In August 1920, Presbyterian President Woodrow Wilson signed into existence the 19th Amendment to the Constitution of the United States granting women the right to vote. As women were gaining ground in public matters, they gained ground in ecclesiastical affairs. 

During the 19th century women had established organizations apart from men. Women became deeply involved in the support of and participation in educational endeavors such as Sunday Schools, and home and foreign mission work. They formed their own societies to further causes that interested them. At Derry, one of the Presbyterian church’s oldest women’s missionary societies was established in 1838.

For Derry Church, women also played a critical role in the construction of the Chapel in 1884. It was largely due to the efforts of two women that our Chapel was erected. Mrs. Charles Bailey of Harrisburg, a descendant of one of the original founders, became interested in reviving the church at Derry. She succeeded in interesting Mrs. Dawson Coleman, of Lebanon, in this goal. Given the fact that Derry Church had only six or seven members and no pastor, this was a bold undertaking. They sought no recognition and their efforts and leadership for this project were hidden to history by the public records signed by their male counterparts. 

While they might not have had the opportunity to serve as Elders, Deacons, or Trustees, Derry’s women’s groups played important roles supporting and funding the church. Women also led the way in promoting and funding various mission projects.

The Ladies’ Guild, established in 1909, played a significant role in Derry Church life. In addition to Bible studies and fellowship, fundraising played an important role in the Guild. During the Guild’s first ten years, these women raised funds to improve the Chapel building. Fundraisers were often held in downtown Hershey because there wasn’t space for such events in the Chapel. The women held strawberry festivals and oyster dinners, sold magazines such as McCall’s and Ladies’ Home Journal, sewed and sold aprons, and even offered weekly embroidery and crochet lessons to add to their treasury. With their funds, the women paid for pews in the Chapel, repaired the church walls ($150), tuned the Chapel piano, purchased a Brussels carpet ($263.75) and the church’s first electric vacuum cleaner ($20.38). In 1917, the Ladies’ Guild paid for Derry Church’s first indoor toilet.

The Women’s Missionary Society offered mission study classes. Each month was devoted to studying a particular group or issue, such as migrants or China, to raise awareness of the worldwide need for financial support. These efforts encouraged Derry’s interest and commitment to supporting mission work.

The Presbyterian Church first granted the right of women to serve as “brother deacons” (as they were called) in 1922-23, and “brother elders” in 1930. Many churches, Derry included, were slow to recognize the value of including women in leadership roles in the church.

Derry Church ordained its first women as deacons in 1957. That year Ruth Hoffer and Alma (Mrs. James E.) Bobb were elected to Derry’s Board of Deacons. They would be the first and last women elected to one of Derry’s Boards until 1971. There are many possible reasons. The pastor who had encouraged the inclusion of women in 1957 took another call in 1959, and Derry’s next pastor, Reverend Ira Reed, faced many challenges when he first arrived: building a new sanctuary, confronting growing social unrest regarding civil rights for women and people of color, the VietNam war, and significant social change. But throughout the 1960s, the topic of women serving as Elders and Deacons was under consideration by Session and the congregation in general.

In 1969, when the Nominating Committee was seeking candidates for various church offices, the committee discussed whether women should serve as officers. While the committee did not nominate any women to the Boards for 1970, early that year Clara Owens, a member of the Nominating Committee, conducted an informal survey with the question: “What do you think of having women as officers of the church?”

The responses were published in the February 1970 church newsletter. Some of the responses:

“Why not?”

“I can see them serving as Deacons and Trustees, but to as Elders. I feel that the position of Elder should filled by a man.”

“I see no reason why women should not serve in an official capacity in the work of the church if they are qualified. Everyone should commit themselves fully to the work of the church.”

“Whether a church officer is a man or woman is not important. It is the fact that the person have the spiritual qualities and good sense that God would want a church officer to have that is important.”

“Women are active in other areas of the church and should therefore serve as officers.”

“It is a good idea, but they should not be in the majority on any of the boards.”

“Women are as qualified as men and sometimes they have more time to get to the meetings at church.”

“I am a fence sitter and have thought about this for many years. Women definitely have their responsibilities in the work of the church, but I am not certain that one of their responsibilities is as Elder. If women are to take their place as members of the Boards, I do feel that there should be two on each Board, not just one.”

These responses encouraged the 1971 Nominating Committee to include one woman, Josephine Baum, to be elected to the Session. The following year, Clara Owens was ordained as an Elder and in 1973, two women were elected to the Session. Since that time, women have been elected to each class of Elders and Deacons.