Ever since the World Council of Churches began, women have played significant roles in its making-its programme and activities. The pioneering women were recognised and their contributions made an impact. In 1948, women were a rare sight at the Amsterdam Assembly, constituting only 6 per cent of participants. But there has been a notable growth in Women's participation. In 1991 in Canberra almost 40 per cent of those assembled were women. Over the years a number of women worked in the WCC in various capacities along with men to promote the cause of women. For example, Sara Chakko, an Orthodox woman from India was a delegate to the Amsterdam Assembly, and later became one of the Presidents of WCC.

The study and work of the Commission on Men and Women started soon after the Nairobi Assembly in 1975, and finally resulted in the Sheffield Conference in 1981 (to which the writer attended). At the Vancouver Assembly in 1983, women were already organised. The 'Well' - a special meeting place for women was a great success.

Some time after that assembly, WCC inaugurated the 'Ecumenical Decade- Churches in Solidarity with Women 1988-1998'. This has definitely put pressure on the Churches, to recognise and encourage women and to give full participation to the women in Church and society- to give them opportunities and to share power and authority with them, The question of the ordination of women is still hanging in the balance. But definitely, times have changed.

In the Canberra Assembly 1991, there was a well-balanced sharing of leadership between the men and the women. Although women made up only 40 per cent of the participants there was sense of camaraderie. In almost all committees and sessions, women and men were co-moderators. They shared equally in leadership, presentations and worship services. The contributions of women were well appreciated.

The Pre-Assembly Women's meeting really gave a push to all new comers to enter into the spirit of the assembly and to express themselves.Yet there was a struggle when it came to actual power sharing. Elections to the Central Committee was one of the occasions when we felt the real pain of discrimination. Some of the Churches are still of the opinion that women are not good enough to represent their Churches in the decision-making bodies.

Two Indian women were elected to the Central Committee, Prof. Mary Thomas of the Orthodox Church and Vidya Rani of the Lutheran Church. (I served on the nominations committee). The nomination committee was to screen the nominations and to propose a fair list. We had to consider and balance churches (i.e. denomination) men, women, youth, laity, ordained and so on. We aimed for at least 40 per cent representation by women.But we have only 37 per cent.We have 3 women presidents including a youth from Sri Lanka.

From among the Orthodox groups, which constitute 25 per cent of the assembly, we have only 5 women. Unfortunately, even the election of Professor.Mary Thomas has become a highly sensitive issue. Mary has been involved in the ecumenical movement for quite sometime, both in India and abroad. She has been active in her Church and its Women's organisation. As convenor of the Kerala Council of Churches Women's Commission, she gave credible leadership to Church women both regionally and nationally. She served on the Executive Committees of National Council of Churches in India and as Chair person of the south zone region of CASA. As Professor of Sociology, she holds responsible positions both in the college and at the University.

Mary's involvement in the WCC began in 1987, when she attended a short course in Bossey. In 1989, she was a participant at the WCC meeting in Texas, both as resource person and Bible Study leader. From then on she was invited to many of the WCC meetings and consultations as leader and resource person and has presented many papers. She has participated in several international consultations such as the consultation on AIDS in Tanzania, Pan Orthodox consultation, Orthodox women's meeting in Crete, and in the pre-assembly regional meeting in Malaysia. She proved herself to be a highly capable, committed person. Mary's name figured in the first list of nominations to the Central Committee. The nomination committee's proposals were accepted by the assembly and she was elected to the central committee and later to the Advisory Board as well.

However, in the meantime, she was asked by their delegation leader to withdraw her name from the list in favour of his nominee, a priest. (His name was published as having been elected to the Central Committee in the local daily even before the Assembly!) It must be pointed out however that Mary's name was not proposed to the Central Committee by her church and she was not aware of her own nomination.

When Mary found that her name had been proposed, she was in a dilemma. She had been struggling and advocating for women's rights in the church, all these years. She saw this as a challenge and saw that her moral responsibility was not to shy away. Her refusal to withdraw, was viewed as disobedience and disloyalty to the Church and its hierarchy. She was accused of being guilty of many things which she was not even aware of, by her co-delegates from the Church. There were quite a lot of misunderstandings and allegations.

It was alleged that Mary had participated in a communion service celebrated by 'Protestant Priests'. This service was however an ecumenical service prepared by a group of Protestants as well as Orthodox bishops and theologians, according to the Lima Liturgy. Mary was obviously unaware that it would be considered as "sin" to participate ( i.e. to read) in an ecumenical service at the WCC Assembly!

Anyway, she had to resign from the Central Committee. But happily her struggles paved the way for another woman from the Orthodox church to fill the vacancy. (As per the constitution, replacement is possible only with a woman)

The Mary Thomas issue is not only a personal one. It raises the issue of the status of women in the Churches, their suppression, the discriminations, negation and deprivations of the due rights of women. We have to think of our position as Indian Church women, our loyalty to our churches and our commitment to the Lord of the Churches!

This only shows that we still have a long way to go. There are churches today that even deny voting rights to women.

WCC cannot have equal participation of women simply by announcing 50 per cent membership of women in all the committees. It is the member churches that send their delegations. The women's groups of each member church which sends a delegation has to be conscious and alert while nominating delegates. Equal participation of men and women should be at the local parish level. Participation will develop the leadership of the Women in the Churches.

Now is the time for us - in this Ecumenical Decade.

Unfortunately , the deep gap which separates them from non-orthodox women on issues of participation in the church has been a stumbling block in building solidarity and community to face their common struggles.

CONCLUSION: Orthodox women left Canberra with a strong recommendation that WCC begins a study process with Orthodox and non-Orthodox women to explore together women's issues in church and society. It is my personal hope that with the VlIth Assembly a new period will begin. The ecumenical movement will become a real forum where women's place and role in church and society is discussed in a positive way by the whole people of God; where mutual accusations will be replaced by a mutual effort of listening to one another in humility, and learning from one another. The new challenge of Canberra is to learn to listen to one another., which is also a key element in our search for unity.