This book details the lives of four women:
Rebecca Protten, Hannah More, Ellen Ranyard and Josephine Butler. While the two centuries in which they lived saw dramatic cultural and spiritual change, what draws these women together is their God-given drive to fight injustice, help the oppressed and seek the transformation of society through the offer of salvation in Jesus.
Their identity was in him and they did not fight for their own rights but for his glory and the good of others. In that sense, this book is his story, not theirs. We should honour them for their work but remember that they lived and served clothed in his strength.
She interrogates leisure pursuits: are concerts and pleasure gardens really good if they make us forget the gospel?
“There is an inward peace in a humble trust in God and a simple reliance on His Word. There is a repose of spirit, a freedom from worry in the lowly confidence in Him, for which the world has nothing to give in exchange.” Hannah More
“"This cultivation is to enable you the better to live for others, not for yourself.”
She is clear: ministry can't be left to men; women must leave the private sphere and come into the 'sphere of usefulness'
Ellen Raynard “The Lord is calling out teachers for all classes of community, high and low, rich and poor... It is no longer a day of priestly teaching only. Even outcasts are sent to outcasts, women to women, children to children. We are all one human family.
Birth and death, sickness and grief have bound us together always, whether we would or not; and now the same book shall knit our hearts and kindle in us the love to Jesus which must show itself in true love to each other.”
“The highways and byways need their Deborahs' - their mothers in Israel - and there is work unending for the handmaids of the lord 'on whom he shall pour out in these days ... his spirit!" Ellen Raynard
While Ellen was clear that it was unscriptural for women to address mixed audiences, she knew that they had been given the gift of utterance', and whether through writing, public speaking or in one-to-one conversations they were being called by God to reach and build up others beyond the walls of their own homes.
Josephine Bulter | She felt herself so united to [her husband] that his calling seemed as if it were hers, corresponding to her desire for wholehearted devotion to Christ…
Each served the other in a particular way, accepting their differences. George was the head of the household which meant he sacrificed himself so that Josephine might obey Christ and grow to be more like her Lord.
After the loss of her only daughter “i just have to put my hand in Christ's and ask Him to put His hand on my heart & keep it quiet." Josephine Butler
The concern for exploited women which had so stirred her in Oxford returned, and she prayed:
That Christ will come quickly and deliver for ever the poor groaning world: the slaves from all their woes ... and slaves of Lust in our own land, the poor women who are driven as sheep to the slaughter into the slave market of London.
God would build his kingdom through her faithful, prayer-filled response to loss.
she wrote to her sister Hatty, who had by this time had been bereaved of two infant daughters: 'nothing can repair that loss. Still it seems as if God [would] give us souls while he gives us sorrows.
She trusted God enough to take risks, making herself vulnerable, not by speaking about her own difficulties but by listening to others and speaking about Christ.
Josephine's introduction to the volume crystalises her thinking: first, that when women are treated unfairly, men are damaged too, and second, that a woman's natural homeliness, a capacity for bringing order, peace and kindness, can and should be expressed outside the four walls of the home.
“Search throughout the Gospel history, and observe His conduct in regard to women, and it will be found that the word liberation expresses, above all others, the act which changed the whole life and character and position of the women dealt with, and which ought to have changed the character of men's treatment of women from that time forward.”
When God said of Adam it is not good for the man to be alone' (Genesis 2:18), she claims a principle of cooperation is established: the world - both then and now - needs men and women, with their different giftings, to work together.
Josephine threaded Scripture through her speeches and other writings. Unashamedly, she was calling her listeners to a biblical vision of society in which the weak were protected, forgiveness extended to sinners and holiness was demanded of men and women equally. She argued that the laws were based on 'materialist', or atheist, thinking.
She found her comfort in God still, seeing in the twists and turns of the campaign, his providences and care.
we mustn't forget that in all the little things of our lives, like our heroes, we are called to suffer and to serve. As we come to Christ, he clothes us in his strength to do his work now.