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In 1919, in the wake of the upheaval of World War I, a remarkable group of English women came up with their own solution to the world's grief: a new religion. At the heart of the Panacea Society was a charismatic and autocratic leader, a vicar's widow named Mabel Bartlrop. Her followers called her Octavia, and they believed that she was the daughter of God, sent to build the New Jerusalem in Bedford.When the last living members of the Panacea Society revealed to historian Jane Shaw their immense and painstakingly preserved archives, she began to reconstruct the story of a close-knit utopian community that grew to include seventy residents, thousands of followers, and an international healing ministry reaching 130,000 people. Shaw offers a detailed portrait of Octavia and describes the faith of her devoted followers who believed they would never die. Vividly told, by turns funny and tragic, Octavia, Daughter of God is about a moment at the advent of modernity, when a generation of newly empowered women tried to re-make Christianity in their own image, offering a fascinating window into the anxieties and hopes of the interwar years.… (altro)
Having just finished Claire McGlasson's novel, "The Raprure", on the topic of the 1920s Bedford Panacea Society, I felt inspired to find out more about this strange sect. The author- a Dean and professor of Theology- treats the topic in a very sympathetic and even-handed manner. Founded by Mabel Bartrop- a clergyman's widow- who had read widely...including much on 19th century prophetess, Joana Southcott- this became a bizarre ministry reaching to the furthest outposts of the world. Mabel (later known as Octavia- the Eighth prophetess) and a group of acolytes (mainly educated, questing, middle class) concocted a whole religion of their own. Founded on Jesus' Second Coming, it also incorporated much from other "prophets", from numerology- astrology got in there at one point- and sundry interesting theories, such as that England had a special place in Christianity. Convinced that their garden in Bedford ws the garden of Eden, that Octavia would never die (she did...to their disbelief) and that God had not only a Son (Octavia's deceased vicar husband was Jesus' "second incarnation") but a Daughter too (the society was predominantly female)....this was at odds with all "normal" religion. And yet, practising clergymen got into it. The healing work- despatching squares of linen on which Olivia had breathed (to be placed in water and drunk) all over the globe attracted thousands of applicants. Mabel had spent time in an asylum ; her spinster daughter who remained in the religion was similarly affected (Mabe''s sons got well away and moved abroad.) Focussing intently on "signs" - from the weather to political events- she sought to interpret everything with reference to the Scriptures. Perhaps Octavia's entire career could be dismissed in the Biblical admonishment not to "lean on one's own understanding." The author draws social events into her explanation for the sect: the growth in mystical/ millenarial beliefs in the trauma inflicted by WW1; the almost "support group" cfeelof the whole thing, undoubtedly attracting some members; the feminist slant (ex-suffragettes were among the recruits.) But, too, in a changing world, a sense of stability, conservative values, chastity, nostalgia... Concluding, she comments: "I hope she would be pleased with this account of the community she built, but I now know her well enough to realise she would want to edit it." One quote from Octavia will long remain with me....one has a sort of sneaking regard for anyone who can confidently proclaim: "I regard advive when it is opposed to my vision as being from the devil!" Fascinating. ( )
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For Sarah Ogilvie
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On Valentine's Day 1919 a former suffragette and vicar's daughter named Ellen Oliver declared that she had received a divine "revelation", which was confirmed, in the days and weeks that followed, by a group of middle-class Englishwomen who had gathered themselves around Mabel Barltrop.
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As members died, their rooms with all their possessions were left untouched for the day when they would return from Uranus to join Christ and Octavia in their Garden of Eden. It was those intact rooms that I just missed seeing in 2001.
In 1919, in the wake of the upheaval of World War I, a remarkable group of English women came up with their own solution to the world's grief: a new religion. At the heart of the Panacea Society was a charismatic and autocratic leader, a vicar's widow named Mabel Bartlrop. Her followers called her Octavia, and they believed that she was the daughter of God, sent to build the New Jerusalem in Bedford.When the last living members of the Panacea Society revealed to historian Jane Shaw their immense and painstakingly preserved archives, she began to reconstruct the story of a close-knit utopian community that grew to include seventy residents, thousands of followers, and an international healing ministry reaching 130,000 people. Shaw offers a detailed portrait of Octavia and describes the faith of her devoted followers who believed they would never die. Vividly told, by turns funny and tragic, Octavia, Daughter of God is about a moment at the advent of modernity, when a generation of newly empowered women tried to re-make Christianity in their own image, offering a fascinating window into the anxieties and hopes of the interwar years.
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Founded by Mabel Bartrop- a clergyman's widow- who had read widely...including much on 19th century prophetess, Joana Southcott- this became a bizarre ministry reaching to the furthest outposts of the world. Mabel (later known as Octavia- the Eighth prophetess) and a group of acolytes (mainly educated, questing, middle class) concocted a whole religion of their own. Founded on Jesus' Second Coming, it also incorporated much from other "prophets", from numerology- astrology got in there at one point- and sundry interesting theories, such as that England had a special place in Christianity. Convinced that their garden in Bedford ws the garden of Eden, that Octavia would never die (she did...to their disbelief) and that God had not only a Son (Octavia's deceased vicar husband was Jesus' "second incarnation") but a Daughter too (the society was predominantly female)....this was at odds with all "normal" religion.
And yet, practising clergymen got into it. The healing work- despatching squares of linen on which Olivia had breathed (to be placed in water and drunk) all over the globe attracted thousands of applicants.
Mabel had spent time in an asylum ; her spinster daughter who remained in the religion was similarly affected (Mabe''s sons got well away and moved abroad.) Focussing intently on "signs" - from the weather to political events- she sought to interpret everything with reference to the Scriptures. Perhaps Octavia's entire career could be dismissed in the Biblical admonishment not to "lean on one's own understanding."
The author draws social events into her explanation for the sect: the growth in mystical/ millenarial beliefs in the trauma inflicted by WW1; the almost "support group" cfeelof the whole thing, undoubtedly attracting some members; the feminist slant (ex-suffragettes were among the recruits.) But, too, in a changing world, a sense of stability, conservative values, chastity, nostalgia...
Concluding, she comments: "I hope she would be pleased with this account of the community she built, but I now know her well enough to realise she would want to edit it."
One quote from Octavia will long remain with me....one has a sort of sneaking regard for anyone who can confidently proclaim: "I regard advive when it is opposed to my vision as being from the devil!"
Fascinating. (