THE origin and constitution of Sisterhoods and Deaconess institutions have been discussed by high authorities on former occasions. It is more fitting now for a humble layman, painfully conscious of his deficiencies, to turn after a brief retrospect to the practical side of the subject, to Sisters and Deaconesses as they exist, the absolute need of such agencies, and the work they alone can perform. In doing this it is my earnest aim to avoid invidious comparisons, or a controversial attitude. Rather would I strive to sound the key-note of a higher strain, and rise into the pure atmosphere of faith, hope, and love -faith in God's blessing upon all work done for Him; hope in the success of apparently divergent, in reality harmonious efforts; love for all who in their several ways, are doing angels' work. For "To comfort and to bless, To find a balm for woe, To tend the lone and fatherless, Is angels' work below." The estate of womanhood was changed, once for all, at the dawn of Christianity. The Incarnation, with its marvellous fruits, elevated and ennobled woman, consecrating her for ever to a higher life. The teaching of the Gospel tended to purify the sex, to place it in its true position, to free it, though the deliverance was gradual, from the corruptions such as slavery and polygamy of the darker times that went before. The holy women who ministered to the Master's needs, the Maries at the Cross, were the glorious exemplars, the forerunners of saintly women throughout the Christian centuries, who gave themselves to spiritual lives and works of love, emphatically choosing "the better part." In Apostolic days we read of " Phoebe the Deaconess, a succourer of many." In the First Epistle to Timothy there are instructions as to Deaconesses. In primitive times there were canonical virgins as well as widows and an order of Deaconesses. In the Apostolical constitutions, said by Dean Howson "to give a picture of the Church of the first* *Deaconesses. Howson. App. iv. p. 230. Church three centuries," we find prayers for setting apart a Deaconess. annals give us the names of many, that of Olympias, who won the praise of St. Chrysostom, being amongst the most famous. The circumstances of the times that followed tended to band these women together in communities. Sisterhoods gradually took the place of Deaconesses, although the latter lingered for centuries longer in the East than in the West. All through the Middle Ages, and in Puritan times, we read of devoted women, and their labours for Christ. Later on the Church has suffered from the lack of organised work, and though none would undervalue the efforts of many a saintly soul, labouring singly without sympathy in her generation, the need was sorely felt of more united effort, of a phalanx of commissioned workers. It remained for the latter half of this nineteenth century to witness a great revival of woman's work. From small beginnings have sprung large communities, rich in good works, ramifying throughout the length and breadth of Britain, reaching beyond the seas, wherever the English tongue is spoken. There were difficulties at first. Many looked with suspicion at the development of woman's work. There were mistakes doubtless inviting criticism, for enthusiasm does not always flow in a smooth and even channel. Some went so far as to oppose and persecute. Of the critics many have been converted to a kindlier view, seeing, in some cases receiving, the ministrations of Christian women. Of the opponents, what was true in the days of Gamaliel is ever true, they that would war against the counsels of the Almighty must inevitably fail. Times have changed, as the tone of each Congress shows, with regard to the general view taken of women's work. We can smile now at the unfavourable contrast drawn by a great writer between the use made of enthusiasm in our own and in a foreign communion. His picture "of a pious and benevolent woman entering the cells of a prison, to pray with the most degraded of her sex, without any authority from the Church, with no line of action traced out for her," is no longer true, nor is there much fear of what he also depicts as the results of her visits-"the chaplain complaining of the intrusion, and the Bishop shaking his head at such irregular benevolence." The origin of these new communities was simple enough. Like other great agencies, they rose from a humble source. The goodly river flowed from a tiny spring. In June, 1849, half a dozen women of the most degraded kind were received by a widow lady into her own home near Windsor, at their earnest wish to leave a life of sin.* In Sussex, some years later, one who has passed to his rest, leaving behind a visible as well as a spiritual record, "looking out upon the winter rain falling over cottages and huts,"+ conceived, and with God's blessing carried out the plan of nursing the sick poor in their own homes, as they had never been nursed before, by means of devoted women. From such sources have sprung magnificent results. Thousands of lost women reclaimed at Clewer, thousands of sick nursed, and dying *Memoir of Harriet Monsell, p. 31. + Sermon preached by Dr. Neale, Aug. 7th, 1862. beds illumined with Christian hope, through the loving service of the Sisters of East Grinstead! Thus, in the space of some forty years the tree has grown to a goodly size. The "little one has become a thousand." The Church can boast more than 1,300 Sisters, with at least as many associates. They form about thirty Sisterhoods, some of these working at a dozen or even twenty separate centres, all devoted to the sick or the suffering, the orphan or the lost. The objections raised against contemplative lives do not apply to our English communities, essentially working bodies. Listen to the testimony of the first head of one of our chief Sisterhoods that, to quote her own words, "the most practical of all things is the life of a Sister."* "I suppose the Sisters must always be ready to leave God in devotion, to work for God and those for whom He shed His blood. I do not think that Martha's work will hurt Mary's contemplation in this life, so that both are really about our Lord."+ Following closely upon this great development of community life, there arose another agency, derived from Apostolic times, admirably calculated to meet the wants of our own. Greatly through the efforts of the Bishop of this diocese a primitive ministry has been restored to the Church. The first Deaconess institution was founded in 1861; others have sprung up since, and there are now fully sixty Church Deaconesses, with more than 200 probationers and associates. In 1871-2 certain "Principles and Rules" received the sanction of both Archbishops and seventeen Bishops. In 1883 these were revised. The Deaconess is set apart by the Bishop for service in the Church, after examination, whether she considers herself truly called by the Holy Ghost, and it is her purpose to dedicate her life to the service of God. She must have careful preparation, technical and religious (if possible in a Deaconess home). She must work in the diocese with the express authority of the Bishop, and with consent of the incumbent, and must not resign without the Bishop's permission. Each diocese should have a Deaconess institution under the Bishop, where the Deaconesses are trained, and where they may find a home, if need arise. The subject of Sisters and Deaconesses has been before both Convocations in the present year, the latest event being the presentation of the report of the Southern Committee last July. It contains distinct recognition of woman's work as Sisters and Deaconesses. Several important points, such as vows, the disposal of property, the relation of Sisterhoods to the parochial clergy, are considered, and it is cordially recognised that there should be an opening for those who would give themselves in life service for God and His Church. I need not point out the great advantages flowing from the restoration of such ministries. If the primitive Church provided women workers as well as men, the need is greater now. The present Bishop of Durham has declared "that the orders of the English Church were imperfect so long as they lacked Deaconesses." The principle on which they are appointed is sound, for it will be admitted that such institutions should be under the guidance of the Bishop. All will recognise their unrivalled aptitude for parochial work. Deaconesses may be sent out singly, or better still, after Gospel precedent (in the case * Memoir of Harriet Monsell (Carter), p. 68. + Same, p. 59. of men) "two and two" to work in a parish. There need be no limit to such valuable agencies, except the supply of workers, and surely there are in England thousands of women free from home ties who feel that "life is real," who long to be at work for Christ, just as there are thousands of parishes to welcome such help. But, it may be asked, should women take such work, when they have family claims and duty calls at home? No blessing, I conceive, can come to those who put aside the duties to which God has called them, or ignore the divinely appointed institution of family life. But we all know cases, where no such tie exists-where there is no inclination to or likelihood of marriage, when the woman can without hindrance give her best, her life service to the Master. If she does this, she should, I think, make no lifelong engagement, until she be ripe in years and judgment, and a power should rest with the heads of the Church to set her free, if circumstances demand. We are all agreed that to carry on organised work there must be some sort of contract. Soldiers and sailors serve for a set period. On the other hand, where need arises, where there is incongruity between the worker and the work, there must be a mode of release. Who so fit as the Bishop to wield this power? As to the question of life engagement, apart from vows, the divergence of opinion is not so great as some imagine. Those who advocate a life-pledge would be ready to set free an unwilling worker. On the other hand, the advocates of freedom would recognise the necessity for some form of engagement. Again, all will agree that before a long engagement a woman should be free at certain intervals to reconsider her position. As to vows, a humble dedication, with a solemn setting apart before the Church and a daily renewal of self-sacrifice in a life of loving service, seem perhaps more in accord with the teaching of Scripture and the mind of the Church than a lifelong vow of celibacy.* And now, before touching briefly upon some of the needs which call for such workers, let me deprecate criticism or invidious comparisons between these agencies. Two reasons forbid this-1. We must recognise "the diversity of gifts." 2. Every kind of worker is wanted now. Oh! when those who misunderstand and are estranged on earth meet across the Jordan in the "better land," where will their misunderstanding and estrangement be, as they hold sweet communion in the presence of their common Lord? The regiments of the Christian army facing the foe can have neither time nor liking for rivalry as to the colour of their uniform or the superiority of their weapon. Hard by the spot where we are met to-day there embarked for the last time from the shores of England, to die for his country, a man whose name has ever since been a "household word" amongst us. Is it right, says the recent report of the Committee of the Southern Convocation, or necessary that this dedication should be called a vow? The answer seems to be negative for the following reasons. A vow in the proper sense of the word is a promise unreservedly made to God, which therefore, if rightly and lawfully made, cannot be set aside, cannot be annulled by any authority but that of God Himself. But inasmuch as cases have occurred, and do from time to time however rarely, occur, and in which the lifelong engagement must be and ought to be set aside, a vow as already defined ought not to be taken. No engagement, therefore, should be made without the reservation of some power of release from the Bishop. The day before he died Nelson was told that his most trusted colleague (Collingwood) was not upon good terms with the captain of his ship. Sending for them both, he bade them "shake hands like Englishmen !" Pointing to the hostile fleet he said, "Look, yonder are the enemy! And when we are tempted to cold and carping criticism of the plans of others, and "hug ourselves" upon our own superior way, it is well to recall Nelson's words. Yes, "yonder is the enemy." Yonder is ignorance black as night. Yonder is sin with its hydra head. Yonder, too, are captives in the enemy's grasp. Yonder are sick, dying for want of nursing. Yonder are little children growing up in vice. Yonder are outcasts for whom the Master died! No need cries more loudly for the labours of self-devoted women than that of rescue and preventive work. The battle against impurity imperatively demands their aid. The question is often asked, Are we better than our fathers? Is this boasted nineteenth century superior to past ages in the morality of its homes, the purity of its men, women, and children? Have not the awful revelations of the last few years gone far to prove the contrary, and put to shame our vaunted civilisation-nay our very Christianity-the state of our streets at night-the crowded and filthy dens where the poor of both sexes are huddled like beasts together the disclosures of vice and crime which recall the Epistle to the Romans and the days of Nero? Do not those words of the old poet fall with mournful warning upon our ears and our hearts to-day?— "Aetas parentum peior avis tulit Nos nequiores, mox daturos Even if it be true that we are fighting foes which our fathers ignored, we stand face to face with terrible vice. In dealing with it, legislation, however judicious, cannot do everything. Alike for prevention and cure Sisters and Deaconesses are an absolute necessity. This work (all experts will admit) is best handled by devoted women. It Who so fit to contend against ghastly forms of impurity as the purest of womankind? For such warfare no ordinary armour avails. needs the panoply of purity, and of God's especial grace. Contact with some sins has not the special danger which attends the touch of this. The very discussion, the disclosure, may do harm— ministering to a morbid curiosity, or pandering to a prurient mind. The slime of impurity clings like pitch, only to be touched by the circumspect and wisely trained, by the meek in spirit and the pure in heart. A special consecration is absolutely needed. If I may apply in another sense the words of the old Greek Liturgy-"None is worthy among them that are bound with earthly lusts and pleasures to approach" to do such service for the King of kings. Not by gushing and well-meaning but often blundering enthusiasts, not by horrible revelations, is the giant shame of England (in our own days) to be encountered, and Goliath to be slain ! Thank God that so great a number of Sisters and Deaconesses are given to this work, winning back the fallen to a new and better life, saving little children from the edge of the precipice. Thank God that the prayer familiar to many of us is so often |