same prosperous development that it has obtained in connection with
certain independent institutions, notably that of Mildmay.

Among the institutions on the Continent, as well as in the pages of this
work up to the present, the terms "sister" and "deaconess" are used
synonymously, to indicate one and the same person. But when we come to
consider the deaconess institutions within the Church of England we
cannot continue to use these two names in the same way. A deaconess is a
member of a deaconess institution, actively engaged in charitable deeds,
but, like the deaconess on the Continent, she can sever her connection
with it when adequate cause presents itself, and return to her family
and friends. A sister belongs to a sisterhood which closely resembles
the Roman Catholic sisterhoods in many features. These sisterhoods began
in 1847 with a number of ladies brought together through the influence
of Dr. Pusey, who formed themselves into a community to live under its
rule. Their influence and number increased, and twenty-three
sisterhoods are mentioned in the last official report.[56]

Doubtless it was the activity and great usefulness of the continental
deaconess houses that provided the stimulating examples which acted on
the Church of England and led to the rise of sisterhoods and deaconess
institutions. But the two opposing tendencies within the Episcopal
Church--namely, that which desires to approach the Church of Rome, with
which it feels itself in sympathy on many points, and that which views
with disfavor any conformity to it, and strives to keep to the landmarks
set at the great Reformation--these two distinct tendencies are closely
reflected in the woman's work of the Anglican Church.[57] The
sisterhoods are distinctly under the fostering care of the former
element, the deaconesses are manifestly favored by the latter.
Sisterhoods, again, differ among themselves, some being strongly
conventual in their life and practice, adopting the three vows of
poverty, chastity, and obedience, and a few even advocating penance and
confession. The vows are taken for life, and, in connection with the
view of the sacred obligation to life-long service, great stress is laid
upon the position of the sister as the "bride of Christ"--the same
thought of the mysterious union with the heavenly Bridegroom that is so
dwelt upon in the nunneries of the Catholic Church. With such views
Protestants, distinctly such, can have no sympathy.