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By Alison Twells
This book concerns the missionary philanthropic circulate which burst onto the social scene in early 19th century in England, turning into a well-liked provincial move which sought at the least nationwide and international reformation. It crucial issues are: the importance of the civilizing venture for the English heart category, from the family lives of person households, via neighborhood and neighborhood networks, to excessive political campaigns; the relationships among missionary women and men, and the significance of "domestic reform" in the circulate; and the connection among missions at domestic and out of the country and their value for altering understandings of sophistication and cultural distinction.
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Example text
They sought to solicit funds or to justify money taken, to encourage further volunteers and to disseminate understanding of and sympathy for the evangelical global mission. 65 The most striking (and yet unsurprising) feature of missionary sources, although one which is often lost in the focus on issues of representation and difference, is the extent to which they are infused with a specifically Christian, evangelical and sometimes millenarian, sensibility. They are emphatic in their insistence on the missionary’s fulfilment of their obligations as Christian men and women.
52 Macaulay also facilitated the early work of the CMS, which saw the arrival in West Africa of the first (German) missionaries in 1804. 53 A number of prominent Claphamites had been involved in domestic reform initiatives in the 1780s. Wilberforce had with Thornton been a patron of Robert Raikes’ interdenominational Sunday School Society, formed in 1785. Wilberforce was also a member of the Philanthropic Society and had encouraged King George III’s proclamation against vice (1787–1788). 54 Most importantly for this chapter, the year prior to the French Revolution had also seen the onset of Hannah More’s missionary activism.
55 In 1788, More assisted Thomas Clarkson in a canvas of Bristol opinion, his first mission for the newly formed Committee for the Abolition of the Slave Trade. 56 More’s Thoughts on the Importance of the Manners of the Great, similarly intended to spur readers to activity, was also published during 1788. This was explicitly addressed to those ‘persons considerable in reputation, important in their condition of life, and commendable for the decency of their general conduct’ who, More believed, could remedy the absence of ‘real religion’ within society.