Hostname: page-component-77c89778f8-9q27g Total loading time: 0 Render date: 2024-07-16T18:18:38.092Z Has data issue: false hasContentIssue false

Martha’s Work and Mary’s Contemplation? The Women of the Mildmay Conference and the Keswick Convention 1856–1900

Published online by Cambridge University Press:  21 March 2016

Alison M. Bucknall*
Affiliation:
University of Birmingham

Extract

For many Evangelical clergy and lay people, the ‘annual conference’ became a vital feature of Christian life during the second half of the nineteenth century. Dominant among these was the Mildmay Conference, only later rivalled by the convention held at Keswick. The small beginnings of ‘conference going’ were a group of friends who responded to the invitation of the Revd William Pennefather to meet together in his parish at Barnet in 1856. He had not intended to found an annual gathering, but the momentum of the movement he set off was such that after he left Barnet in 1856 for the parish of Mildmay in London’s northern suburbs, the Conference which followed him grew into a powerful organization which not only brought together some three thousand Evangelical clergy and lay people each year, but also involved itself in welfare work which extended beyond the parish boundaries into other areas of London, and supported a wider network of workers in Britain and overseas. The Convention which began to meet at Keswick in 1875 was far removed from the social concerns of Mildmay, and its commitment to a controversial teaching of’holiness’ kept it on the fringes of Evangelical respectability for the first decade of its existence; but by the 1890s the popularity of ‘Keswick teaching’ could no longer be denied. While other Evangelicals sought to attack or denounce the perceived evils which were creeping into both Victorian Church and society, these conference goers sought to renew Evangelicalism from within in a way that would enable them to speak to that changing world with a new, but still distinctively Evangelical, voice.

Type
Research Article
Copyright
Copyright © Ecclesiastical History Society 1998

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Eph. 5.22-3; Col. 3.18; I Cor. II; Titus 2.5. All these represented New Testament ‘household codes’ which were cited as providing biblical support for a pattern of male authority over the women, children, and servants of the household. As a code which gave stability to early Christian society in conformity with the norms of contemporary society, it was especially appealing amid the changes of the late eighteenth and early nineteenth centuries. One of the earliest and most frequently cited attempts to reinstate this teaching appeared in Henry Venn’s Complete Duty of Man (London, 1763). The appeal was not merely to Evangelicals, but in Sean Gill’s opinion reflected a wider need to reinforce a patriarchal political order in the model of the family during the eighteenth century, one which continued to be reinforced by The ritual of family prayer – at which servants were also expected to be present’, which he believes ‘re-enacted the hierarchy of the whole spiritual and temporal order in microcosm’: Gill, Sean Women and the Church of England (London, 1994), pp. 1214, 66 Google Scholar.

2 Luke 10.38-42. Although the biblical story seems to elevate the ‘spiritual’ sister over the busy practical one, it implies no denial of the basic female place in the home and her responsibility for its duties. It does, however, insist that the spiritual role is of prime importance.

3 Davidoff, L. and Hall, C. Family Fortunes: Men and Women of the English Middle Class, 1780–1850 (London 1987), pp. 11415 Google Scholar; Hall,, C.The early formation of Victorian domestic ideology’, in Burman,, S. ed., Fit Work for Women (London, 1979), pp. 1532 Google Scholar; Banks, Olive Faces of Feminism (Oxford, 1986), pp. 857 Google Scholar.

4 Church, C.Victorian masculinity and the Angel in the House’, in Vicinus, M. ed., A Widening Sphere: Changing Rota of Victorian Women (London, 1982), pp. 14662 Google Scholar; Banks, Faces of Feminism, pp. 85–102.

5 Delamont, Sara and Duffin, Lorna eds, ‘The conspicuous consumptive: woman as invalid’, in The Nineteenth Century Woman (London, 1978), pp. 2656 Google Scholar.

6 Gordon, Margaret Maria Rights and Wrongs (London, 1869), p. 229 Google Scholar.

7 Pennefather, William letter of 28 June 1871, published in Service for the King (Jan. 1884), pp. 23 Google Scholar.

8 Gollock, G. A. Eugene Stock A Biographical Study, 1836–1928 (London, 1909), pp. 11415 Google Scholar, cited in Bowie, Fiona, Kirkwood, Deborah, and Ardener, Shirley eds, Women and Missions: Past and Present Anthropological and Historical Perceptions (Oxford, 1993), p. 54 Google Scholar.

9 Pennefather, Mrs Woman’s Wayside Ministry (London, 1883), p. 5 Google Scholar.

10 Pennefather’s, Mrs Own Account of the Founding of the North London Training Home – What is it? (London, 1870), p. 29.Google Scholar

11 The influential Kaiserworth Deaconess house, founded in Germany in 1833, had adopted a distinctive blue gown, but in England much of the violent Protestant reaction to the Tractarians’ re-establishment of celibate sisterhoods in the 1840s had become focused on the nun’s costume, which was identified with Catholicism, and frequently treated as an object of ridicule rather than respect: see Susan P. Casteras, ‘Virgin vows: the early Victorian artists’ portrayal of nuns and novices’, and Catherine M. Prelinger, ‘The female diaconale in the Anglican Church: what kind of ministry for women?’, in Gail Malmgreen, ed., Religion in the Lives of English Women, 1760–1930 (London, 1986), pp. 129–60, 161–92.

12 Record of the Mildmay Conference (London, 1876), p. 208.

13 Cooke, Harriette J., Mildmay, The Story of the Deaconesses Institutions or The Story of the First Deaconess Institution (London, 1892), p. 66.Google Scholar

14 Ibid., p. 52.

15 Rules, listed ibid., p. 46.

16 Ibid., p. 57.

17 Mrs Pennefather, Women’s Wayside Ministry, pp. 6–8.

18 Ibid., p. 8.

19 Service for the King (June 1890), p. 104.

20 Pennefather, Mrs, ‘Follow Thou Me’ – Service – The Footsteps of the King (2) (London, 1881), p. 179.Google Scholar

21 Cooke, Deaconess Institution, p. 20.

22 Service for the King (Jan. 1893), p. 38.

23 Ibid., p. 52.

24 Service for the King (June 1895), p. 140.

25 Servite for the King (Jan. 1893), pp. 33–8.

26 Bebbington, D. W., Evangelicalism in Modem Britain (London, 1989), p. 175.Google Scholar

27 Maison, Margaret, ‘“Thine, Only Thine!” – women hymn writers in Britain 1760–1835’, in Malmgreen, Religion in the Lives of English Women, pp. 2036.Google Scholar

28 Havergal, Maria V. G., Memorials of Frances Ridley Havergal (London, 1883), p. 173.Google Scholar

29 Handley Moule, letter to The Record, 15 July 1890, reprinted in The Life of Faith, 1 Oct. 1890, p. 211.

30 Stevenson, Lloyd, ‘Religious elements in the background of the British anti-vivisection movement’, Yale Journal of Biology and Medicine, 29 (1956), p. 137 Google ScholarPubMed, quoted in Banks, Faces of Feminism, p. 90.

31 Fielder, Leslie A., Love and Death in the American Novel (New York, 1960), p. 52 Google Scholar, quoted in Banks, Faces of Feminism, p. 90.

32 Battersby, T. D. H., ‘Sin that Dwelleth in Me’, in Pathway of Power (Aug. 1878), p. 123.Google Scholar

33 Fox, Charles, in Life of Faith, 1 Sept. 1882, p. 165.Google Scholar

34 Elder Cumming, J., ‘The founders and some of the leaders’, in Harford, C. F., ed., The Keswick Convention, its Message, its Method and its Men (London, 1907), pp. 4866.Google Scholar

35 The Revd C. A. Fox, ‘“Even now!” or Hindrances to Pentecostal lives removed’: New Year’s Address used as editorial in Life of Faith, 1 Jan. 1886, pp. 1–4.

36 Life of Faith, 1 June 1892.

37 C. Peter Williams, The missing link’, in Bowie, Kirkwood, and Ardener, Women and Missions, p. 49.

38 Hudson Taylor, speaking at Broadlands, 24 May 1870, quoted Peter Williams, C., The Ideal of the Self Governing Chunk A Study in Victorian Missionary Strategy (Leiden, 1993), p. 54.Google Scholar

39 Williams, The missing link’, p. 49.

40 The Keswick Week (1894), p. 6.

41 Buckland, Augustus R., Women in the Mission Field – Pioneers and Martyrs (London, 1895), p. 15.Google Scholar

42 The Keswick Week (1892), p. 105.

43 Life of Faith, Oct 1885, pp. 217–18.

44 The Keswick Week (1892), p. 109.

45 Gollock, Minna C., ‘The share of women in the administration of missions’, International Review of Missions, 1 (1912), pp. 67487.CrossRefGoogle Scholar

46 Preb. Webb Peploe, The Keswick Week (1894), p. 127.

47 Hanbury, Charlotte, Life of Mrs Albert Head (London, 1905), pp. 54, 113, 226.Google Scholar