The Clapham Sect: how Wilberforce’s circle transformed Britain
Stephen Tomkins (2010) Lion Hudson
Reviewed by Philip Mounstephen, CMS
It’s no surprised that as leader of CMS I should choose to put the spotlight on that group of people who came to be known as ‘The Clapham Sect’ (though that is not how they were referred to at the time). Stephen Tomkins gives a very helpful overview of this remarkable group; the projects they undertook; the legacy they left, and the convictions that drove them.
There was much that they had in common. They coalesced around Holy Trinity Clapham, where John Venn, the Rector, effectively became their chaplain. Their various families intermarried, often confusingly so (Tomkins provides a useful dramatis personae). They espoused numerous causes, not simply the campaign to abolish the slave trade, though it is for that they are, rightly, best known. They believed that change and transformation were possible, even though it took prodigious effort on their part. They were motivated by common evangelical convictions and their efforts can be seen both as the fruit of the eighteenth century evangelical revival and as the precursor of Victorian high-minded philanthropy.
And they founded CMS. In truth, however, my fascination with them began long before I began my current role. In particular John Pollock’s 1977 biography of Wilberforce impressed me greatly. At Wycliffe Hall I chose not to study for the Reformation paper (as good evangelicals should) but opted instead for the Nineteenth Century (as good anglo-catholics should) and I never regretted it. I think my own understanding of the contemporary church has been immeasurably enriched through studying that fascinating period.
The Clapham Sect were major architects of that century and their legacy endures. What specifically do they have to teach us?
Firstly, ‘Clapham’ was a distinctly lay phenomenon. In truth there were plenty of clergy involved (including Charles Simeon, John Newton, and the biblical commentator Thomas Scott) but it was in essence a lay movement and the embodiment of what later became known as ‘the voluntary principle’. They believed that the best interests of the Kingdom of God were not always best served by the hierarchy of the Church of God. The Church indeed has always needed wildfire movements on the edge to stir it into life and action. They were loyal Anglicans (hence the ‘Church’ in CMS) but not slavish. The founding of CMS was controversial: ‘an unmistakable challenge to SPG and SPCK’ in Tomkins words. The Archbishop of Canterbury of the time when asked by Wilberforce to give the new society his blessing replied that ‘he could not with propriety at once express his full concurrence or approbation’ (which is a very long-winded way of saying ‘no’). In truth they sought to tread the line between complete autonomy and central control, as CMS still does. But their independence of operation was vital. They were the living embodiment of Margaret Mead’s oft-quoted words: ‘Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it's the only thing that ever has.’ Or as Tomkins says, ‘Few people can make a more persuasive case to have been doing the work of God in the world.’
Secondly they espoused what today in CMS we call ‘holistic mission’. Talk of a sacred secular divide would have made no sense to them whatsoever. They were fired instead by a broad vision of the kingdom. So it’s no surprise that the movement for the abolition of slavery and CMS share common origins: freedom from slavery and freedom in Christ were all of a piece in our founders’ minds.
Thomas Fowell Buxton, Wilberforce’s successor in the abolition movement, launched a succession of ventures up the Niger River, and Samuel Ajayi Crowther, who went on to be the first black African Bishop of the Anglican Church, went on the first of these. Buxton launched these expeditions precisely because he had a vision of holistic mission. Specifically he wanted to establish trading ventures that would be so successful they would simply make slave-trading economically pointless.
So when later Samuel Ajayi Crowther was made Bishop on the Niger, as well as working on the Yoruba translation of the Bible and planting significant churches, schools and mission stations all along the river he also established a cotton industry in the town Abeokuta, specifically to counter the slave trade and to develop a whole new economic model.
The Clapham Sect were not a one or two issue group. It wasn’t all about slavery. They really did want to change the whole world: through things such education, food banks and credit unions – all of which sounds very contemporary.
Thirdly their motivation for all of this was thoroughly evangelical. John Venn laid down some very clear guidelines for CMS by which we still operate, and which encapsulate much of the Clapham spirituality. We call them the Venn principles: ‘start small; follow God’s lead; put prayer first, money second; under God, all will depend on the kind of people employed; look for success only from the Spirit of God.’ Generally we have flourished when we have followed these, and floundered when we haven’t
Is there a down side? They did I think suffer from a certain tendency to moralise and tell other people how to behave. Hannah More in particular is portrayed by Tomkins in that light. In today’s world we need to ask ourselves if we suffer from a similar tendency and whether it’s a very effective apologetic. ‘Clapham’ were at their best when they majored on grace: and so are we.
Let me end with a favourite quote from Wilberforce. Tomkins doesn’t record it but Pollock does, and they really do seem to be words for our time, as well as his:
‘God knows, I say it solemnly, that it has been (particularly of late) and shall be more and more my endeavour to promote the cordial and vigorous and systematical exertions of all friends of the essentials of Christianity, softening prejudices, healing divisions, and striving to substitute a rational and honest zeal for fundamentals in place of a hot party spirit.’
There was much that they had in common. They coalesced around Holy Trinity Clapham, where John Venn, the Rector, effectively became their chaplain. Their various families intermarried, often confusingly so (Tomkins provides a useful dramatis personae). They espoused numerous causes, not simply the campaign to abolish the slave trade, though it is for that they are, rightly, best known. They believed that change and transformation were possible, even though it took prodigious effort on their part. They were motivated by common evangelical convictions and their efforts can be seen both as the fruit of the eighteenth century evangelical revival and as the precursor of Victorian high-minded philanthropy.
And they founded CMS. In truth, however, my fascination with them began long before I began my current role. In particular John Pollock’s 1977 biography of Wilberforce impressed me greatly. At Wycliffe Hall I chose not to study for the Reformation paper (as good evangelicals should) but opted instead for the Nineteenth Century (as good anglo-catholics should) and I never regretted it. I think my own understanding of the contemporary church has been immeasurably enriched through studying that fascinating period.
The Clapham Sect were major architects of that century and their legacy endures. What specifically do they have to teach us?
Firstly, ‘Clapham’ was a distinctly lay phenomenon. In truth there were plenty of clergy involved (including Charles Simeon, John Newton, and the biblical commentator Thomas Scott) but it was in essence a lay movement and the embodiment of what later became known as ‘the voluntary principle’. They believed that the best interests of the Kingdom of God were not always best served by the hierarchy of the Church of God. The Church indeed has always needed wildfire movements on the edge to stir it into life and action. They were loyal Anglicans (hence the ‘Church’ in CMS) but not slavish. The founding of CMS was controversial: ‘an unmistakable challenge to SPG and SPCK’ in Tomkins words. The Archbishop of Canterbury of the time when asked by Wilberforce to give the new society his blessing replied that ‘he could not with propriety at once express his full concurrence or approbation’ (which is a very long-winded way of saying ‘no’). In truth they sought to tread the line between complete autonomy and central control, as CMS still does. But their independence of operation was vital. They were the living embodiment of Margaret Mead’s oft-quoted words: ‘Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it's the only thing that ever has.’ Or as Tomkins says, ‘Few people can make a more persuasive case to have been doing the work of God in the world.’
Secondly they espoused what today in CMS we call ‘holistic mission’. Talk of a sacred secular divide would have made no sense to them whatsoever. They were fired instead by a broad vision of the kingdom. So it’s no surprise that the movement for the abolition of slavery and CMS share common origins: freedom from slavery and freedom in Christ were all of a piece in our founders’ minds.
Thomas Fowell Buxton, Wilberforce’s successor in the abolition movement, launched a succession of ventures up the Niger River, and Samuel Ajayi Crowther, who went on to be the first black African Bishop of the Anglican Church, went on the first of these. Buxton launched these expeditions precisely because he had a vision of holistic mission. Specifically he wanted to establish trading ventures that would be so successful they would simply make slave-trading economically pointless.
So when later Samuel Ajayi Crowther was made Bishop on the Niger, as well as working on the Yoruba translation of the Bible and planting significant churches, schools and mission stations all along the river he also established a cotton industry in the town Abeokuta, specifically to counter the slave trade and to develop a whole new economic model.
The Clapham Sect were not a one or two issue group. It wasn’t all about slavery. They really did want to change the whole world: through things such education, food banks and credit unions – all of which sounds very contemporary.
Thirdly their motivation for all of this was thoroughly evangelical. John Venn laid down some very clear guidelines for CMS by which we still operate, and which encapsulate much of the Clapham spirituality. We call them the Venn principles: ‘start small; follow God’s lead; put prayer first, money second; under God, all will depend on the kind of people employed; look for success only from the Spirit of God.’ Generally we have flourished when we have followed these, and floundered when we haven’t
Is there a down side? They did I think suffer from a certain tendency to moralise and tell other people how to behave. Hannah More in particular is portrayed by Tomkins in that light. In today’s world we need to ask ourselves if we suffer from a similar tendency and whether it’s a very effective apologetic. ‘Clapham’ were at their best when they majored on grace: and so are we.
Let me end with a favourite quote from Wilberforce. Tomkins doesn’t record it but Pollock does, and they really do seem to be words for our time, as well as his:
‘God knows, I say it solemnly, that it has been (particularly of late) and shall be more and more my endeavour to promote the cordial and vigorous and systematical exertions of all friends of the essentials of Christianity, softening prejudices, healing divisions, and striving to substitute a rational and honest zeal for fundamentals in place of a hot party spirit.’
Philip Mounstephen, CMS, Aug 15
