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1 Exploring Methodism EXPLORING METHODISM: WOMEN IN METHODISM Preface The part played by women in Methodism can hardly be over emphasised, though that emphasis varied in different periods in history as both the denomination developed and the social perception of the role of women altered. So, simply for convenience and in true Methodist fashion (!) this account will be divided broadly into three periods: (1) Early Methodism, up to 1803 - chiefly John Wesley’s own period and the immediate aftermath following his death in 1791. (2) 1803-1880s - with particular reference to the use of women in the non-Wesleyan denominations. (3) 1880s -1932 - the developing and changing roles of women and working towards Methodism Union. A few references to later developments, often name changes, may be included where it makes sense to follow through the story In each period brief accounts of the lives and work of a few women will act as examples of the part played by women in Methodism. Author’s Note It is important to emphasise that this project is chiefly a ‘gathering together’ of material from many sources rather than original research. The hope is that readers will find it helpful in tracking down subjects of specific interest to their own research. It is very much ‘a work in progress’ and obviously much more could be added in all the areas covered. 1 Introduction Unfortunately, or perhaps fortunately, the official statistics of Methodism do not give a break down of the membership figures by gender, so we cannot tell how many women were members. Even if it were possible, however, there would need to be taken into account the many hundreds who were and are attracted to the denomination for one reason or another, but not actually listed as members. As Clive Field has pointed out ‘the major role played by women during the first century of English Methodism is widely recognised’, but the emphasis had been on individuals and little attempt made to verify the contemporary belief that early Methodism attracted women thereby disrupting family life.1 Methodism: a bad influence on women? ‘Many journeymen who had worked hard till noon, going home, found their wives gone out to the dear hearers, and their children neglected and no dinner for them, and that by such avocations many mouths had come upon the parish.’ Source: D. S. O’Sullivan, ‘The case of James Wheatley, Methodist’, [Norfolk Archaeology, 36 (1974-77)] pp. 167-75 The early class books which are available and which have been analysed by Dr. Field tend to show that many of the names recorded were those of women.2 They indicate that out of 80,361 members the percentage of women was 57.7%. Why was this so? Were/are women more innately religious than men? Did they find in early Methodism a warmth, a welcome and acceptance which was lacking in the established Church of England? As the heads of their families (in all but name) did they find in 1. Field, C. D., The Social Composition of English Methodism to 1830: A Membership Analysis [Bulletin of the John Rylands, University Library of Manchester, Vol. 76, No.1, Spring 1994] pp.155-6 & fns 12-19 2. Ibid. pp. 158-9, 159, 170-175 2 Methodism more care and concern for their children and families? Did they find more opportunities for the exercise of their gifts in the service of God? Whatever the reason for its attraction to women it is certainly a fact that women played a large part in all the branches of Methodism from the very early years. This study will endeavour to consider some of the women and the roles they played in the making of Methodism. 3 PART I Chapter 1 - The Formative Years Susanna Wesley (1669-1742) is without doubt the best known woman of early Methodism, but she was by no means the only one. However, we do need to start with the one who has been dubbed ‘The Mother of Methodism’. ‘The Mother of Methodism’ Susanna was the last but one child of Samuel Annesley and his second wife.3 She was born in London and received a sound basic education. Dr. Samuel Annesley had been an Anglican clergyman, but finding himself unable to accept the Act of Uniformity, which insisted on conformity to the new Book of Common Prayer, he and about two thousand other priests left the Church of England on St. Bartholomew’s Day, August 25th 1662 and thereby became Dissenters. A matter of conscience ‘A scruple in the mind is as gravel in the shoe, it vexeth the Conscience as that hurts the foot.’ Source: Dr. Samuel Annesley (quoted in A Wesley Family Book Of Days (June 8) (compiled and edited by Susan Pellows, Ill., 1994) Susanna, who had a lively and enquiring mind, considered all aspects of the situation and by the age of thirteen was convinced that she should join the Church of England. It says a great deal for her family, her up-bringing and her independent spirit that she was allowed to make this choice for herself. Susanna met Samuel Wesley, who had himself moved from Dissent to Anglicanism, and they married on 12th November 1668. For a year he acted as curate at St. Botolph, Aldersgate, but then went to sea as a ship’s chaplain, ostensibly to earn more money to support his 3 Susanna was probably the 25th child of Samuel Annesley. For detailed information about Susanna see Newton, John, Susanna Wesley and the Puritan Tradition in Methodism (2nd edn., 2003, Epworth) 4 family and Susanna moved back to the family home where Samuel Junior was born in February 1690. Returning from sea Samuel was for a time a curate in Surrey, but then was presented with the living of South Ormesby, Lincolnshire. Unfortunately, Samuel was a difficult, rather high-handed man who came to be disliked by his parishioners. In 1697 the family moved to Epworth where Samuel became Rector and, again, no doubt from the best of motives, upset his parishioners. Susanna bore a child almost every year and, because Samuel was a very poor manager of money, the family was always in severe financial straits with Susanna trying to cope with the children, debts and the hostile parishioners. On one occasion Samuel was actually consigned to a debtors prison. As a member of the Convocation of the Church of England Samuel was often away in London and, although his curate was nominally in charge of the parish, the local people did not like his sermons and refused to go to church, so Susanna started to hold prayers for her family in the Rectory. Soon the villagers asked to join in. Susanna could not refuse, and, needless to say, the curate became very angry and complained to Samuel who wrote telling her to stop, but Susanna insisted on continuing her meetings until he returned to Epworth and Samuel had the good sense to give way to her. Susanna Wesley’s stance ‘If you do, after all, think fit to dissolve this assembly, do not tell me that you desire me to do it, for that will not satisfy my conscience: but send me your positive command, in such full and express terms as may absolve me from all guilt and punishment, for neglecting this opportunity of doing good, when you and I shall appear before the great and awful tribunal of our Lord Jesus Christ.’ Source: Susannah Wesley, (quoted in Family Circle (M. 5 Edwards, 1949) p. 55 and Susanna Wesley: Mother of Methodism (M. Greetham, 2003) p.8) When fire destroyed the Rectory in 1709, including all Samuel’s and Susanna’s papers, plus the parish records, and John had been saved from death by being passed out through an upstairs window, Susanna felt sure that this meant that he was destined for something special and described him as ‘a brand plucked from the burning.’4 She decided that he and, indeed all the family, should each have a ‘time apart’ with her to foster their spiritual development and discuss their private concerns. Wesley family: private family conversations ‘On Monday I talk with Molly; on Tuesday with Hetty; Wednesday with Nancy; Thursday with Jacky; Friday with Patty; Saturday with Charles; and with Emilia and Sukey together, on Sunday’ Source: Susanna Wesley (quoted in Family Circle (M. Edwards, 1949) p. 68 and Susanna Wesley: Mother of Methodism (M. Greetham, 2003) p.12) Susanna not only wrote manuals of instruction for the children to guide them in their lives, but each day she herself engaged in her own spiritual devotions and wrote her meditations. This practice could not have failed to influence John, so that all through his own life he copied her example of private devotion. Susanna Wesley’s private devotions ‘Help me, Lord to remember that religion is not to be confined to the church or closet, nor exercised only in prayer and meditation, but that everywhere I am in Thy Presence.’ Source: Susanna Wesley (quoted in Susanna Wesley: Mother of Methodism (M. Greetham, 2003) p.13) It is obvious that Susanna exercised a great influence on all her family by teaching 4. a reference to Zechariah 3:2 6 them, guiding their spiritual footsteps and by her own example. Brief mention should be made of her daughters, who tend to get overlooked because of their more famous brothers. Clearly they, encouraged by Susanna’s teaching and their upbringing, were very intelligent girls, but, unfortunately, they did not play a role in society which they could have done. Some of them had quite turbulent lives.
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