DEACONESSES IN SCOTLAND.
When Fliedner went on his second tour to England he extended his journey
to Scotland, and ventured to Edinburgh at a time when the cholera was
sweeping with fearful ravages through the city in order to become
acquainted with Dr. Chalmers. The great Scotch divine and his good
deeds, that were connected with all kinds of charitable endeavor, moved
the German pastor to admiration and stirred him to holy emulation. On
the other hand, that Chalmers was profoundly touched by the work that
Fliedner had accomplished in Germany there can be no doubt; we have his
own words to testify to the importance he attached to the diaconate of
women. In his lectures on Romans, he says: "Here, too, we are presented
with a most useful indication, the employment of female agency, under
the eye and with the sanction of an apostle, in the business of the
Church. It is well to have inspired authority for a practice too little
known, and too little preached on in modern times. Phebe belonged to
the order of deaconesses, in which capacity she had been the helper of
many, including Paul himself. In what respect she served them is not
particularly specified. Like the women in the gospels who waited on our
Saviour, she may have ministered to them of her substance, though there
can be little doubt that, as the holder of an official station in the
Church, she ministered to them by her services also." It is but
recently, however, that deaconesses have become incorporated into the
religious life of Scotland, and, so far, they do not exist in connection
with the Free Church, of which Chalmers was the able and heroic leader,
but only in connection with the national Church--the old historic Church
of Scotland. Within this Church the question has assumed the form, not
alone of the revival of the apostolic order of deaconesses, but also of
the organization of all the manifold activities of women within the
Church into one whole, which is put under the authority and direction of
the officers of the Church.
Isolated attempts in this direction had previously been made, but in
1885 the first definite steps were taken when the Committee on Christian
Life and Work, of which Dr. Charteris was the Convener, presented to the
General Assembly a report on "The need of an organization of women's
work in the Church," part of which is as follows: "The organization of
women's work in the Church has become a subject of pressing interest.
The Assembly has already sanctioned and regulated the organization of
women's work in collecting for foreign missions, and in sending out and
superintending missionaries. The great and growing strength of the
movement thus recognized is one of the most gratifying things in our
mission; ... but of still older date, and not less powerful, is the part
taken by women in the home work of the parish church. Lady visitors are
carrying messages of divine truth and of human sympathy into the
dwellings of the poor both in town and country. Many have been trained
as nurses that they may be skilled ministrants to the suffering and
sick; and there can be little doubt that the greater part of the actual
personal help which ministers receive in parishes is from the women of
the congregations. But those who have done most of the good work are
most instant in asking from the Church some means of doing still more.
From ministers and from their female helpers have come many requests to
the committee for some provision for training; some recognition and
organization of those who are trained.... In the Church of England are
many homes for nurses and deaconesses; training institutions for female
mission work of every kind; and the rapidity with which they are
multiplying proves of itself how much they are needed; also
non-conformist institutions of the kind, and some separate from all
Churches. Your committee believe that the time has fully come for our
Church's taking steps to supply her own wants in this important
department of mission work."[75]
The General Assembly then directed the committee to inquire into the
subject of women's work in the Church, and to bring up a definite report
to the next assembly. The committee accepted the task, sent out requests
to every parish for suggestions as to the forms of Christian work to be
carried on by women, and the best means of making preparation for their
special training, and prepared themselves by personal inspection of the
leading institutions for training women workers in England to be able to
answer intelligently the same questions. A scheme was reported in 1886
which should incorporate all existing parish organizations, such as
Sabbath-school teachers' and women's societies of all kinds, and should
aim at increasing their number and working power. In 1887 regulations
were perfected for working this scheme, and the approval of this by the
Assembly of 1887 made the new plan a part of the organized work of the
Church.
The comprehensive character of the new departure in the Church of
Scotland is plainly seen from a view of the organization as it now
exists. The three grades into which the Christian women workers are
divided embrace every kind of work done in connection with the Church.
The first grade is general in its character, and forms an association
called the Women's Guild. In each parish the members of Bible-classes,
of Young Women's Congregational Associations, of mission working
parties, of Dorcas societies, as well as tract distributers,
Sabbath-school teachers, members of the Church choir, and any who are
engaged in the service of Christ in the Church are all to be accepted as
members of the guild. The next higher grade is the Women Workers' Guild,
for which a certain age is required, and an experience of at least three
years, with the approval of the kirk session which enrolls them. In
connection with this guild are associates, who have a similar relation
to the members of the Women Workers' Guild that the associates have to
deaconesses in the English deaconess houses. They are not pledged to
regular or constant service, but engage to do some work or contribute
some money every year. They can go to the deaconess house, put on the
garb of the deaconess while there, and as long as they remain can assume
the responsibilities and enjoy the privileges belonging to deaconesses.
The third higher grade is that of the deaconesses. Any one desiring to
become a deaconess "must purpose to devote herself, so long as she shall
occupy the position of a deaconess, especially to Christian work in
connection with the Church, as the chief object of her life."[76]
Provision was also made for a training-school and home where deaconesses
could be prepared for their duties.
There are a great many ladies who for a long time have been engaged in
doing the practical work of a deaconess without being clothed in the
garb, or invested with the office. The Church of Scotland recognized
these workers by providing two classes of deaconesses, who should be
equal in position, but have different spheres of activity. Those who for
seven years had been known as active workers, and who have given their
lives largely to Christian service, are accepted as deaconesses of the
first class, and are free to work wherever they find themselves most
useful within the limits of the Church. The second class embraces those
who shall have received training in the deaconess institution, or have
been in connection with it for at least two years.
When the measure was finally passed by the General Assembly there was no
delay in carrying into execution the details indicated by the plan of
work. The Deaconess Institution and Training Home was at once started.
It was located at Edinburgh, as the most central and convenient place
for the institution, and as furnishing the most available advantages for
the instruction and training of the deaconesses. From here as a center
the work is expected to penetrate into every part of Scotland by means
of the trained workers whose services will be available for all parts of
the country when desired by the ministers and kirk sessions. With true
Scotch prudence and wisdom it was arranged that the lady who was chosen
to be the superintendent should fit herself thoroughly for the duties of
her responsible place by becoming familiar with the workings of similar
institutions in England. She was accordingly given six months' leave of
absence, which she spent among the great London Homes, and only assumed
the duties of her position May 1, 1888. Meanwhile the Home had opened
under the temporary care of a lady who had been a worker in Mrs.
Meredith's Prison Mission, and for six years a Mildmay deaconess. It had
from the beginning the warm co-operation of sympathizing, influential
friends. Regular courses of lectures were arranged on subjects connected
with Christian work, and as similar courses will be demanded of like
institutions in America it may be interesting to give the syllabus in
full:
SYLLABUS OF LECTURES.
(On Tuesdays at 12.)
1. B.--Professor Charteris. Four Lectures.
"How to Begin a Mission."
Nov. 29.--1. Whom to visit, and why. The ills we know of, bodily,
spiritual, social; and seek to lessen.
Dec. 6.--2. How to induce the people who belong to no church--perhaps
care for none--to come in.
Dec. 13.--3. What to do with the children; (a) to attract, (b) to
influence them.
Dec. 20.--4. What agencies besides Sunday services prove best.
2. C.--Dr. P. A. Young. Six Lectures.
"Medical Hygiene for the Use of Visitors."
Jan. 3.--1. Object and scope of the course of lectures; short sketch
of the structure and functions of the human body, including a
brief description of the functions of digestion, absorption,
circulation, respiration, excretion, secretion, and enervation.
Jan. 10.--2. Fractures, how to recognize and treat them temporarily;
bleeding, and how to treat it; the use of the triangular bandage.
Jan. 17.--3. Treatment of fainting, choking, burns and scalds, bites
from animals, bruises and tears from machinery, convulsions,
sunstroke, persons found insensible, suspected poisoning and
frostbite; how to lift and carry an injured person.
Jan. 24.--4. Sick-room, its selection, preparation, cleaning, warming,
ventilation, and furnishing, bed and bedding, infection and
disinfection.
Jan. 31.--5. Washing and dressing patients, bed-making, changing
sheets, lifting helpless patients, food administration, medicines
and stimulants, what to observe regarding a sick person.
Feb. 7.--6. Taking temperature, baths, bedsores, nursing sick
children, application of local remedies, poultices, fomentations,
blisters, etc.; management of convalescents.
3. D.--Rev. George Wilson. Four Lectures.
"Difficulties Encountered by District Visitors."
Feb. 14.--1. Difficulties proceeding from indifference.
Feb. 21.--2. Difficulties proceeding from ignorance.
Feb. 28.--3. Difficulties proceeding from adversity.
Mar. 6.--4. Difficulties proceeding from anxiety.
Note.--Questions invited from the ladies.
4. E.--Rev. Dr. Norman Macleod. Four Lectures.
"Some Qualifications of a Church Worker, especially among the Poor."
March 13.--1. Motives and aims.
March 20.--2. Difficulties and hindrances, how to overcome them.
March 27.--3. Conditions of success.
April 3.--4. Helps, agencies, etc.
5. F.--Rev. John McMurtrie. Two Lectures.
"History and Methods of Missions to the Heathen."
April 10.--1. History of missions.
April 17.--2. Methods of missions.
Another wise provision in this Scotch home is the arrangement by which
those who do not wish to become deaconesses, but who want to become
competent Christian workers in their own homes, can come here and spend
some months in receiving training and instruction in various methods of
Christian work. There is no department in life in which many blunders
and much loss of time and usefulness cannot be prevented by making use
of the experience of others who have previously overcome the
difficulties to be encountered. In other words, we need to obtain all
the preparation and discipline we can possibly have in order to do our
work well; and especially is this true of Christian work, which demands
the highest service that the heart and soul of humanity can give. Many
individuals will come to the home to be trained and fitted to work in
their own homes, and will start new lines of Christian activity that
will win the sympathies and efforts of many who are eager to be employed
in good works, if only they can have competent direction.
A pamphlet entitled _The Deaconess Institution and Training Home_ says:
"Are there not many parts all over Scotland--mines, quarries,
etc.--where the population is poor and hard-working? Would it not in
such places be an advantage both to minister and people to have a
Christian lady, trained, experienced, and devoted, to live and work
among them? Or, which would be possible in every parish, would it not be
a great advantage that in case of need--in a mining accident, an
outbreak of sickness--a trained Christian nurse should be available
during the emergency?"
The General Assembly provided that deaconesses should be solemnly
inducted into their office at a religious service in church. It also
provided "that along with the application for the admission of any
person to the office of a deaconess there shall be submitted a
certificate from a committee of the General Assembly intrusted with that
duty stating that the candidate is qualified in respect of education,
and that she has had seven years' experience in Christian work, or two
years' training in the Deaconess Institution and Training Home." Also,
"Before granting the application, the kirk session shall intimate to the
presbytery their intention of doing so, unless objection be offered by
the presbytery at its first meeting thereafter." On Sunday, December 9,
1888, the first deaconess was set apart to her duties. The kirk session
was already in possession of the necessary certificates testifying to
her "character, education, experience, devotedness, and power to serve
and co-operate with others." Due intimation had been made to the
presbytery. The questions were put that were appointed by the General
Assembly:
"Do you desire to be set apart as a deaconess, and as such to serve the
Lord Jesus Christ in the Church, which is his body?
"Do you promise, as a deaconess of the Church of Scotland, to work in
connection with that Church, subject to its courts, and in particular to
the kirk session of the parish in which you work?
"Do you humbly engage, in the strength and grace of the Lord Jesus
Christ, our Lord and Master, faithfully and prayerfully to discharge the
duties of this office?"
The lady who, by answering the above questions, received the sanction of
the Church as one of its appointed officers was Lady Grisell Baillie, of
Dryburgh Abbey. She writes to the author of this book: "I count it a
great honor to be permitted to serve in the Church of my fathers, and I
pray that I may be enabled faithfully and prayerfully to fulfill the
duties to which I am called, and that it maybe for the glory of our God
and Saviour that I am permitted to work in his vineyard."
Miss Davidson, who was temporary superintendent of the home, but who is
now engaged in organizing branches of the Women's Guild throughout
Scotland, and Miss Alice Maud Maxwell, the present superintendent of the
home, have also been set apart to the same office. As has been said,
"Each represents an old Scottish family, whose members have been
distinguished for Christian and philanthropic labors;" and "each
represents a different type of deaconess work." Lady Grisell Baillie is
engaged in gentle ministrations among the people of her own home. Miss
Davidson is at the service of every minister who desires aid in
organizing women's work in his parish. And Miss Maxwell is at the
training-home, leading a busy life in directing the class labors and
missionary activities that center around it and in impressing her life
and spirit upon a band of workers who are to further Christ's cause both
at home and in the mission field.
The mention of any facts that can bring before us the varied character
that the deaconess work can assume is valuable. For to be truly useful,
this cause needs to provide a place for women of very unlike qualities,
and also to allow a certain degree of freedom which will insure the
individuality of each worker.
The action of the Church of Scotland has had its influence upon the
Reformed Churches throughout the world holding the presbyterial system.
At the session of the London Council of the Alliance of Reformed and
Presbyterian Churches during the summer of 1888, Dr. Charteris presented
a report embracing many of the features of the elaborate scheme which
he had previously devised for the Church of Scotland. And the Council,
in receiving the report, not only approved it, but "commended the
details of the scheme stated in the report to the consideration of the
churches represented in the Alliance." We may regard the Presbyterian
churches of Great Britain, therefore, as committed, not only to the
indorsement of deaconesses as officers in the service of the Church, but
to the organization of the whole work of women in the churches, under
ecclesiastical authority and direction.
There is one feature of the deaconess cause as it has been developed in
the Church of Scotland that is of especial interest to the Methodists of
America. Most of the great deaconess houses of England have sprung from
the personal faith and works of earnest-souled individuals. Mildmay, for
example, is a living testimony to the faithfulness and energy of the
Rev. Mr. Pennefather and those associated with him. Within the Church of
England the recognition accorded deaconesses is a partial one, resting
on the principles and rules signed by the archbishops and eighteen
bishops, and suggested for adoption in 1871. But as yet the English
Church has not formally accepted this utterance, and made it
authoritative. The German deaconess houses, while receiving the
practical indorsement of the State Church of Germany, are not in any
way officially connected with it. Even Kaiserswerth itself is solely
responsible to those who contribute to its support for a right use of
the means placed at its command. The same fact applies to the Paris
deaconess houses. They are all detached efforts, not parts of a general
system. But the Scotch deaconesses are responsible to a church, and a
church is responsible for their work. The Church of Scotland is,
therefore, justified in its claim when it says that the adoption of the
scheme of the organization of women's work by the assembly of 1888, "is
the first attempt since the Reformation to make the organization of
women's work a branch of the general organization of the Church, under
the control of her several judicatories."[77] The second attempt was
made, which was the first also for any Church in America, when, May 18,
1888, the Methodist Episcopal Church of the United States instituted the
office of deaconess, and made it an inherent part of the Church economy,
under the direction and control of the Annual Conferences.
[75] _Organization of Women's Work in the Church of Scotland._
Notes by A. H. Charteris, D.D.; p. 4.
[76] _Report of Committee on Christian Life and Work_, 1888, p. 36.
[77] Nearly all of the facts, both printed and personal, concerning
the deaconess cause in Scotland have been furnished the writer
through the kindness of Lady Grisell Baillie, Dryburgh Abbey,
Scotland.