[1] She was married on 15 September 1880, at the age of 19, to William Penn-Lewis, an auditor's clerk for the Sussex County Council.

[4] While at Richmond, Penn-Lewis was influenced by the teaching of Evan H. Hopkins, the vicar of the Holy Trinity Church.

Among the books which influenced her thinking were Spirit of Christ by Andrew Murray and Spiritual Torrents (1682) by Jeanne Guyon.

Her new goal was (in her words) to reach "through the death of the Cross, into union with the Ascended Lord in the bosom of the Father".

Between 1896 and 1898, Penn-Lewis travelled to Belfast, Denmark, various cities in England, the Grand Duchy of Finland, the Russian Empire, Scotland, and South Wales.

She was originally supposed to teach only in the women's meetings of the Convention, but she was asked to step in for a missing speaker.

In subsequent years, Penn-Lewis attracted an audience of male ministers, who attended the women's meetings just to hear her speeches.

[1] Penn-Lewis reportedly struggled with an unspecified lung disease throughout her public career, and at times had to cease traveling or speaking in order to recuperate.

She wrote books, such as Thy Hidden Ones: Studies in the Song of Solomon and The Story of Job, while recuperating.

[1] Penn-Lewis was involved in the 1904–1905 Welsh Revival, which led to the mental and physical collapse of Evan Roberts.

[5] While attending the 1902 Keswick Convention, Penn-Lewis was approached by an informal group of Welsh ministers.

[1] Starting in November 1904, Penn-Lewis also wrote weekly reports about the Revival for the periodical The Life of Faith.

In her words, the Revival movement included "erroneous teachings centered primarily around the experience of physical manifestations".

[1] Writing for the periodical The Overcomer, Penn-Lewis criticized speaking in tongues as the work of "evil spirits".

This made her a target of criticism for the Pentecostal movement, which viewed speaking in tongues in a positive light.

Her resignations were connected to increased criticism in her role within the Keswick movement, and her frustration at having less opportunities to speak to a wide audience.

The writers described their book as "a testimony against the outbreak of demons upon the spiritual Church, which followed the outpouring of the Spirit of God in Wales."

The periodical included religious teachings, responses to the readers' questions, a prayer watch, and notices for the monthly meetings at Eccleston Hall which were organized by Penn-Lewis.

Penn-Lewis also helped organize a "Soul Clinic" or "Student Class", to address the spiritual struggles of "less mature" workers.

First, Penn-Lewis had maintained a personal correspondence with her readers, but felt increasingly unable to handle the "burden of work".

Its stated goal was to "challenge spiritual apostasy, proclaim the Cross, and remind believers of the return of Christ".

[1] Penn-Lewis campaigned for the rights of conscientious objectors, and protested against the distribution of alcoholic drinks to "new military recruits".

[1] Due to her still declining health, Penn-Lewis delegated responsibility for The Overcomer to a number of men.

[1] Penn-Lewis was influenced by the Dutch Reformed, South African writer Andrew Murray, among others – her books contain quotes from him and references to his works.

Frank Buchman, founder of the Oxford Group, credits Penn-Lewis with helping him to rid his life of depression, when he heard her speak at a Keswick Convention.

[6] She also influenced Johan Oscar Smith, the founder of Brunstad Christian Church[7] and the missionary statesman Norman Grubb.