All posts by Mary Walker

African American Women in America – Zilpha Elaw, Part 1

Though racism continues to put obstacles in the way of black women, they have not allowed the prejudice to keep them from following their callings from God to serve in His kingdom. What may be very surprising to some is that even black women who were living in the time of slavery in the United States had the courage to rise above their circumstances and obey God’s command to take the gospel to the lost. 

We began this series by sharing the story of the first black female writer to be published – the poet Philis Wheatley. We continued our series with an emancipated slave who became a black itinerant evangelist, abolitionist, women’s rights activist and writer – Sojourner Truth. For the next few weeks we will relate the stories of black female preachers from the nineteenth century. Yes, you read this right – there were many courageous black women who preached as the Holy Spirit moved them. Many thousands of people were led to Christ through their ministries. Anyone – female or male, black or white, poor or rich, may share the Gospel (Joel 2:28 and Galatians 3:28). 

For the last two weeks we took a look at the life of Jarena Lee. We shared the details of her childhood, conversion, life as an evangelist and as a writer. This week we turn to the story of a woman who was not a slave, but still lived under the shadow of its evil.

Zilpha Elaw – Evangelist

Zilpha Elaw was born in 1790 to free black Christian parents near Philadelphia, Pennsylvania. Zilpha was one of the only three surviving children of the twenty-two babies her mother gave birth to. Zilpha was twelve years old when she lost her mother who died in her twenty-second childbirth.  Her father then put Zilpha with a Quaker family where she lived until she was eighteen years old. Her father died eighteen months after placing her with the Mitchel family.

Growing up with her father, Zilpha had become accustomed to having devotions and hymn singing every day. Though Zilpha appreciated her new Quaker foster parents she was surprised at how little outward devotion they paid to the Lord. Because of this her own earnest desire to follow God waned. She followed the childish pleasures that were all around her, but occasionally had feelings of remorse as she remembered her earlier devout home.

During this time the Methodists were evangelizing strongly in their area. Zilpha was allowed to attend their services once a fortnight on Sabbath afternoons. She loved the preaching and the message of God’s love and began to deal with her feelings of shame and guilt for her sin. She gradually came to accept Christ’s forgiveness and assurance of her salvation. She studied the Word and increased in knowledge daily, but she lacked full assurance. She prayed that God would send her complete assurance and in her memoirs she tells how God answered her prayer.

One day while milking a cow, Zilpha saw the figure of Jesus coming toward her. He opened his arms and he smiled at her. She knew it was not her imagination because even the cow turned her head and bowed her knees and cowered to the ground. After this wonderful manifestation, the peace of God which passes understanding was communicated to her heart with the joy of the Holy Spirit. She said that from that day on she “never entertained a doubt of the manifestation of his love to my soul.”[1]

In 1810, Zilpha married Joseph Elaw. Joseph was only a nominal Christian and did not appreciate Zilpha’s zeal for Christ. In fact, he often chided her and tried to keep her from going to religious meetings. Zilpha regretted having become unequally yoked with a non-believer, but she did her best to be submissive to her husband. She warned girls that because they must be in subjection to their husbands it was of utmost importance to marry a Christian. Otherwise the believing wife must either sin by obeying her husband or cause discord in the family when she won’t follow him into sin. 

Zilpha gave an example of the trials of being married to an unbeliever with the story of a time when her husband insisted that they go dancing. In those days ballroom dancing was seen as worldly. Zilpha attended the “vaporous bubble of worldly gaiety and pleasure” but sat on the side weeping. Her husband found that it wasn’t as pleasurable as he thought and he never made her go again. Zilpha gave the praise to God for protecting her.

Joseph’s trade caused him to move to Burlington, New Jersey in 1811. Zilpha went along with him and bore him a daughter the following year. She was happy there because the Meeting House was only a short distance from their home. She studied and grew spiritually throughout the next few years.

In 1817, Zilpha attended her first American camp meeting. She described camp meetings as heaven on earth, with the singing of praises to God in the midst of HIs beautiful creation. Meetings went on day and night with thousands in attendance. Hundreds of souls came to Christ daily.

At one of the camp meetings, Zilpha received her call to preach. She did not think herself a likely preacher since she was black and a woman. She did not seek to lead meetings or preach formally, but she did begin to share the Gospel by going into people’s homes and telling them of forgiveness and salvation in Christ. In this manner she led whole households to Christ.

Zilpha was comfortable sharing the Gospel in this manner until the time that she visited her only sister, Hannah, who was dying. Hannah had a vision of Heaven and angels and insisted that they told her that Zilpha must preach the Gospel. Zilpha had a hard time believing this prophecy and she kept it to herself for a long time. 

Finally, God used other means to convince Zilpha. He allowed her to be very sick, almost to death, for nearly two years, and then the He marvelously healed her and after many more months she was able to go to Meetings again. 

Zilpha could not imagine that God could use her but eventually she humbly accepted the fact that “God hath chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty” (I Corinthians 1:27). She began her public ministry.

When her husband found out, he was troubled in his mind about it. Zilpha was pleasantly surprised that he did not completely object; his concern was that they would become a laughing stock to their neighbors because his wife was preaching. He asked her to stop preaching publicly, but Zilpha felt that the call from God was so strong that she needed to obey it.

About this time her husband became ill with consumption. He grew worse and so Zilpha’s laid aside many of her ministry duties as she cared for him and her daughter. Her biggest concern however was that he was not yet saved. A short time before his death he seemed to change his mind and soften toward religious things and asked for Zilpha’s forgiveness. He finally went to be with the Lord on January 27, 1823.

At this time Zilpha needed to support herself and her daughter and pay all of their debts including funeral expenses. Zilpha went to work as a servant and put her daughter out to servitude as well. This nearly ruined Zilpha’s health, so she eventually started a school, which was greatly appreciated by the black people in their neighborhood. 

Zilpha was able to care for herself and her daughter in this way, but she wasn’t getting ahead with the debts. Here “Satan bound me down for two years” and then she remembered her call to the ministry. She sought the Lord with prayer and decided to trust Him completely and step out in faith and pursue her calling. She put her daughter under the care of some relatives and set out to follow where the Lord led her. She believed that God would bless her and help her do what was right.

Next week we will see how Zilpha began her journey of preaching salvation to lost souls. 


[1]“Memoirs of the Life, Religious, Experience, Ministerial Travels, and Labours of Mrs. Elaw.” in William, L. Andrews. Sisters of the Spirit: Three Black Women’s Autobiographies of the Nineteenth Century. (Bloomington, IN: Indiana University Press, 1986). page 56.

African American women in America – Jarena Lee, Part 2

Life  for black American women in the last three centuries has taken many turns from slavery to emancipation and from obscurity to world-wide recognition. In spite of obtaining constitutional freedom, continued racism still affects black women economically, politically, and religiously. But the women have not let the obstacles before them keep them from following their callings from God to serve in His kingdom.

We began this series by sharing the story of the first black female writer to be published – the poet Philis Wheatley. We continued our series with an emancipated slave who became a black itinerant evangelist, abolitionist, women’s rights activist and writer – Sojourner Truth. For the next few weeks we will relate the stories of black female preachers from the nineteenth century. Yes, you read this right – there were many courageous black women who preached as the Holy Spirit moved them. Many thousands of people were led to Christ through their ministries. Anyone – female or male, black or white, poor or rich, may share the Gospel (Joel 2:28 and Galatians 3:28). 

Last week we took a first look at the life of Jarena Lee. We shared the details of her childhood and conversion. Jarena accepted her call as an evangelist. This week we examine her thought and writing further.

Jarena Lee (1783 – 1864) Part 2

“Go preach the Gospel!”

These are the words that Jarena Lee distinctly heard one day a few years after she was saved and “sanctified”. 

It is not my purpose to discuss theology at this time. Jarena Lee held to a view of sanctification that was Wesleyan Methodist. Many have debated John Wesley’s view of “perfectionism”, but at the very least, Christians are called to live “in the world” but not be “of the world”. This takes a commitment on the part of believers and reliance on the Holy Spirit to do the sanctifying work. Some believe that sanctification comes all at once as a “second blessing” and others believe that there may be an initial blessing from the Holy Spirit as He causes the Christian to realize that, though saved, she still sins and needs more help. Thus begins a process called “progressive sanctification”.

In any event, Jarena knew that she was called to a purpose that involved more than just her own personal comfort. The Holy Spirit gives gifts to men and women alike. All are called to exercise those gifts to build up the Kingdom of Christ. How are women to exercise their gifts? In the early nineteenth century as well as today there are many who restrict women to using their gifts in the home only. For example, women may teach their children at home, but women may not exercise the gift of teaching in public. Some say they may never exercise the gift of preaching because that is for men only. 
Again, this is a discussion that I would like to continue at another time. I invite you, readers, to jump in here with your thoughts. What gifts does the Holy Spirit give to women? When may they use them? Consider looking at Joel 2:28 and Galatians 3:28 and I Corinthians 12.

Recall that the last posting, “Jarena Lee – Part 1”, I recounted the story of the first time Jarena approached Rev. Richard Allen and told him about her call to preach. He turned her away. He told her about a woman who was given permission to lead prayer meetings and to “exhort” under a licensed preacher, but he believed that women should not preach. 

At first, Jarena was a bit relieved to hear this. Later she honestly acknowledged that it was her own fear of following her call that made her glad to hear Rev. Allen’s reply. However she found that not heeding her call made her lose her burning desire to tell others of Jesus Christ. 

In the meantime, Jarena married, had children, and was widowed over the space of six years. She had occasions to speak to others about their souls, warning them to flee from the wrath to come. She still longed to preach the Gospel but was obedient to God in her present calling of wife and mother.

After eight years had gone by since the first time she applied to Rev. Allen, she received a fresh impression in her mind “as a fire shut up in my bones” to go and preach. She approached the now Bishop Richard Allen and simply asked for permission to hold prayer meetings. He granted that to her. This she did for some time.

Jarena’s account of her first opportunity to preach in public was given in Part 1. This was the story of her impromptu preaching from the book of Jonah. She was not sure of how she would be received, but actually she was well received and began her public ministry. 

It was important to Jarena that her call was truly of God. She did not want it to be of her own desire or to be a temptation from Satan. She recognized the devil could “transform himself into an angel of light for the purpose of deception.” The first time Jarena heard her call she was very careful to make sure it was from the Lord. She immediately “went into a secret place, and called upon the Lord to know if he had called me to preach, and whether I was deceived or not; when there appeared to my view the form and figure of a pulpit, with a Bible lying thereon, the back of which was presented to me as plainly as if it had been a literal fact.” In other words, Jarena had a vision. That night she had a vivid dream. She took a text and preached in her sleep. This convinced her of her call and she approached Rev. Allen for that first time.[1]

When she began her public ministry, Jarena defended her right to preach on three grounds. First was God’s direct call to her. Secondly, she could point to the results. There was no doubt about the support she received from men and women. And third, there were the Scriptures. 

Along with other black and white women who wanted to serve by using their call to preach, Jarena pointed to many Scriptures in support of her ministry. Here in her own words is her defense:

“If a man may preach, because the Saviour died for him, why not the woman? seeing he died for her also.”[2]
“Did not Mary first preach the risen Saviour, and is not the doctrine of the resurrection the very climax of Christianity — hangs not all our hope on this, as argued by St. Paul? Then did not Mary, a woman, preach the gospel? for she preached the resurrection of the crucified Son of God.
But some will say, that Mary did not expound the Scripture, therefore, she did not preach, in the proper sense of the term. To this I reply, it may be that the term preach, in those primitive times, did not mean exactly what it is now madeto mean; perhaps it was a great deal more simple then, than it is now: — if it were not, the unlearned fishermen could not have preached the gospel at all, as they had no learning.”

Some might reply that only men are inspired to preach the gospel. Jarena replied, “If then, to preach the gospel, by the gift of heaven, comes by inspiration solely, is God straitened; must he take the man exclusively? May he not, did he not, and can he not inspire a female to preach the simple story of the birth, life, death, and resurrection of our Lord, and accompany it too, with power to the sinners’ heart. As for me, I am fully persuaded that the Lord called me to labour according to what I have received, in his vineyard. If he has not, how could he consistently bear testimony in favour of my poor labours, in awakening and converting sinners?”

How indeed?

Jarena’s story is one of a series of a number of women that we will be exploring over the coming weeks. Was Jarena’s call real, or only the product of a vivid imagination? If a woman’s call to preach is real, how should we deal with it? Is the call to share the Gospel with others for all Christians or just men? 

More in the weeks to come.

[1]Jarena Lee. “The Life and Religious Experience of Jarena Lee, A Coloured Lady, Giving and Account of Her Call to Preach the Gospel.” (Printed and Published for the Author 1836 in Philadelphia).  Account of her call pages 35-38. From William L. Andrews, Editor.Sisters of the Spirit: Three Black Women’s Autobiographies of the Nineteenth Century. (Bloomington and Indianapolis, IN: Indiana University Press, 1986). 

[2]Ibid. These quotes pages 35 – 38.

African American Women in America – Jarena Lee, Part 1

African-American Women in America

Life for black American women in the last three centuries has taken many turns from slavery to emancipation and from obscurity to world-wide recognition. In spite of obtaining constitutional freedom, continued racism still affects black women economically, politically, and religiously. 

In spite of the obstacles against them, many black women bravely follow their callings from the Holy Spirit to serve in the Church and society. From eighteenth century Philis Wheatley to twenty-first century women today, black women evangelists and preachers such as Jarena Lee, Sojourner Truth, and Amanda Berry Smith, Mother Eliza Davis George, Madam C. J. Walker, and Rosa Parks have made contributions in religion, missions, business, and culture. 

We began this series by sharing the story of the first black female writer to be published – the poet Philis Wheatley. We continued our series with an emancipated slave who became a black itinerant evangelist, abolitionist, women’s rights activist and writer – Sojourner Truth. For the next few weeks we will relate the stories of black female preachers from the nineteenth century. Yes, you read this right – there were many courageous black women who preached as the Holy Spirit moved them. Many thousands of people were led to Christ through their ministries. Anyone – female or male, black or white, poor or rich, may share the Gospel (Galatians 3:28). 

Jarena Lee (1783 – 1864) Part 1

And it shall come to pass. .  . that I will pour out my Spirit upon all flesh; and your sons, and your daughters shall prophecy.(Joel 2:28)

Jarena Lee was born on February 11, 1783, in Cape May, New Jersey. Her parents were free blacks but were poor so they hired Jarena out at the age of seven to be a servant girl. We don’t know much else about her childhood.

At the age of twenty-one Jarena was converted to Christianity. She had undergone a long process of wretchedness and guilt, convinced that she was such a horrible sinner that God had forsaken her. 

In 1804 she went to hear a Presbyterian missionary speak. Jarena tells in her autobiography what happened next, “At the reading of the Psalms, a ray of renewed conviction darted into my soul. These were the words, composing the first verse of the Psalms for the service:

Lord, I am vile, conceived in sin,
Born unholy and unclean.
Sprung from man, whose guilty fall
Corrupts the race, and taints us all.
This description of my condition struck me to the heart, and made me to feel in some measure, the weight of my sins, and sinful nature.”[1]
But Jarena had no one to tell her what she should do. Months went by. After undergoing temptations by Satan to destroy herself and a prolonged illness, Jarena had the opportunity to hear Rev. Richard Allen, a bishop of the African Episcopal Methodist Church. Up to this time she was aware of the wretchedness of her sinful condition but had not heard what to do about it. She decided to continue to worship with the Methodists and after about three weeks she was “gloriously converted to God.” 

Jarena was enjoying the wonderful feeling of being right with God for some months when she began to realize that there was still much pride, anger, and self-will in her nature. She had not yet learned how to deal with this. God graciously sent “a certain colored man, by name William Scott” to visit her. William explained the way of sanctification to Jarena which she embraced. Now Jarena felt that she was able to resist Satan and lead a godly life.

About four or five years after this Jarena received her call to preach the Gospel. At first she thought that it was either her own imagination or the devil speaking to her. She decided to go and tell Rev. Richard Allen that she felt it was her duty to preach the Gospel. He replied, “But as to women preaching… our Discipline knew nothing at all about it — that it did not call for women preachers.” 

Jarena was actually glad to hear this because it removed what she felt was a burden from her. However, later she wrote in her memoirs, “I found that a love of souls had in a measure departed from me; that holy energy which burned within me, as a fire, began to be smothered.” Jarena had let the “by-laws of church government and discipline” prevent her from following her calling. It would be eight years before she would again apply to become an official preacher.

In 1811, Jarena married Mr. Joseph Lee, Pastor of a Colored Society at Snow Hill. This town was about six miles from Philadelphia. As a wife, Jarena conformed to the marital mores of nineteenth-century American society. Therefore, though she was sad to leave her friends, Jarena moved with her husband who had charge of the congregation in Snow Hill. They had two children. Sadness filled Jarena’s life during this time. In the space of six years she lost five family members to death including her husband. 

Now Jarena was left with two small children, aged two years and six months. She depended on God’s promise, “I will be the widow’s God and a Father to the fatherless” (Psalm 68:5). Friends came to her aid and she and the children were taken care of.

By 1818 eight years had gone by since Jarena had first received her call to preach. Returning to Philadelphia, she approached Bishop Richard Allen again and asked for permission to hold prayer meetings in her house. Bishop Allen granted her the permission and her house was filled when she began her meetings. 

At this time it was allowable for women to exhort if they were invited to by the licensed preacher. This was to be done after the preacher completed his sermon and the preacher was to give the exhorter the text to be used.

Jarena got her chance to exhort a few months later. There came a time in 1819 when she attended a service at Bethel Church. The Rev. Richard Williams was to preach. Here in her own words is how Jarena began her preaching ministry:

“He (Rev. Williams) entered the pulpit, gave out the hymn, which was sung, and then addressed the throne of grace; took his text, passed through the exordium, and commenced to expound it. The text he took is in Jonah, 2d chap. 9th verse, — ‘Salvation is of the Lord.’ But as he proceeded to explain, he seemed to have lost the spirit; when in the same instant, I sprang, as by an altogether supernatural impulse, to my feet, when I was aided from above to give an exhortation on the very text which my brother Williams had taken.

I told them that I was like Jonah; for it had been then nearly eight years since the Lord had called me to preach his gospel to the fallen sons and daughters of Adam’s race, but that I lingered like him and delayed to go at the bidding of the Lord, and warn those who are as deeply guilty as were the people of Nineveh. 

During the exhortation, God made manifest his power in a manner sufficient to show the world that I was called to labour according to my ability and the grace given unto me, in the vineyard of the good husbandman.”

Jarena sat down, frightened at what she had done. She was sure she would be expelled from the church. But instead, the Bishop rose up in the assembly and told how Jarena had called on him eight years before asking to be permitted to preach and that he had put her off. Now, he said, he believed that she was called to the work of preaching as much as any of the ministers present. 

Now realizing the sureness of her call, Jarena began to exhort in public places though not in a church at first. She began in the home of a sister in her society with five congregants. Eventually Jarena would preach throughout New England, using Philadelphia as her home base. Her travels took her to Canada and out west to Ohio. 

In 1836, Jarena wrote her first autobiography out of the conviction that others might benefit from hearing how the Lord had worked in her life to help her to lead others to Christ. She spent her own money to have a thousand copies printed, which she distributed at camp meetings, church meetings, and on the street. Later a second autobiographical work was completed in 1849, Religious Experience and Journal, which recounted events up to her fiftieth birthday. Unfortunately, after this nothing is known of her activities.

In spite of being a black woman, Jarena saw herself as an evangelist. She was concerned with the souls of lost human beings. She did not let her gender or her color keep her from preaching the gospel. It was her sense of purpose, strength of will, and integrity that led Jarena to be a part of the social reformation that was begun in the nineteenth century.

Nearly two centuries later Christians still question whether or not women should preach or speak in public places. Next week in Jarena Lee – Part 2, we will read from Jarena’s own autobiography how she saw her calling from God, and why she believed that women should share the Gospel.

[1]William L. Andrews, Editor.Sisters of the Spirit: Three Black Women’s Autobiographies of the Nineteenth Century(Bloomington and Indianapolis, IN: Indiana University Press, 1986) 27.

African-American women in America – Part 2

African-American Women in America – Sojourner Truth

For these few weeks we are covering the stories of many of the remarkable black women in the United States from the last several centuries. Life for black American women has taken many turns from slavery to emancipation. In spite of obtaining constitutional freedom, continued racism still affects black women economically, politically, and religiously. 

Black women have a unique experience within evangelical Protestantism that is distinct even from black males and white females. Within black communities women are subject to male headship and so the black woman’s experience is different from that of black males. In effect black women belong to the lowest strata of society in the United States, behind white and black males and white women. 

In spite of the prejudice against them, black females have practiced their Christian faith wholeheartedly. Many black women bravely follow their callings from the Holy Spirit to serve in the Church and society. From eighteenth century Philis Wheatley to twenty-first women today black women evangelists and preachers such as Jarena Lee, Sojourner Truth, and Amanda Berry Smith, Mother Eliza Davis George, Madam C. J. Walker, and Rosa Parks have made contributions in missions, business, and culture. 

Last week we shared the story of the first black female writer to be published – the poet Philis Wheatley. We continue our series with an emancipated slave who became a black itinerant evangelist, abolitionist, women’s rights activist and writer – Sojourner Truth.  

Sojourner Truth – (1797 – 1893)

“There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” (Galatians 3:28).

The date of birth of Isabella Baumfree, whom we know as Sojourner Truth, is not certain but many think it was around 1797. She was born in Ulster County, New York to parents who were slaves. The state of New York did not give emancipation to the slaves until 1827, so Isabella Baumfree was a slave until her mature adulthood. Isabella had many last names over her lifetime, because she had a number of masters and it was common for slaves to take the last name of their master to show his ownership of them.
Isabella’s family lived on a Dutch plantation and she grew up speaking Dutch. At around age nine, she was sold to another family. They only spoke English and so there were frequent miscommunications. They beat her cruelly until she learned English, but she always spoke with a Dutch accent for the rest of her life.

She went through many trials until one day she finally ran away with her youngest daughter Sophia who was only an infant. Isabella had intended to stay with her owner until her emancipation, but he took advantage of her. He had promised her that he would free her one year before the New York law went into effect if she would render him faithful service until that time. When the time came, he reneged on his promise. She now faced one more year of harsh treatment. She was so angry that she determined to take what was justly her own. 

She asked God to help her escape. She thought that she heard a voice telling her to leave in the early hours of the morning, so she did. Then she asked for direction and was given a vision of a house that she actually found later on her journey. There were some kindly Quakers living there. They invited her to stay. When her master caught up with her and tried to take her back, these kindly Christians, Isaac and Maria Van Wagenen, paid the price of her last year’s service and so he went home with his $20. Isabella remained with these good people for a long time.

It was during this time that Isabella underwent a life changing experience. She had always had faith that God was real, but now she began to sense God’s overwhelming presence. She realized that Jesus had always loved her and her heart was so full of joy that she could not contemplate anything else except telling everyone what a wonderful Savior He is. A new life began for her.   
At some point, Isabella wanted to change her name in order to leave behind all of the associations of her old life. She believed that the Lord gave her the new name of Sojourner. When asked why she changed her name she said it was because God had told her to travel east as a traveling preacher. She was now God’s instrument – a sojournerfor truth.

She had not troubled over having only a Christian name, but since it seemed good to have a surname she asked the Lord for help. “And it came in that moment, like a voice, just as true as God is true, ‘Sojourner Truth.’ And I leaped for joy. ‘Why,’ said I, ‘thank you, God; that is a good name. Thou art my last master, and thy name is Truth; and Truth shall be my abiding name till I die.'”[1]

Sojourner wanted to do something to help her people. Among other things she tried to get the United States government to give the colored people (as they were called in those days) some land out west. She believed that they could become self-supporting. This dream never materialized.

But Sojourner accomplished many other good things. Though remembered as an abolitionist and women’s rights advocate, Sojourner also worked for prison reform, property rights and universal suffrage. She became a reformer in other ways. For example, due to the influence of the Quakers, she was concerned about how women dressed. We could use her advocacy today! She believed that modesty was more important than just blindly following the fashions. She had adopted Quaker style dress for herself. She was also an active worker in the temperance movement.

She was nearly six feet tall and strongly built. She had a deep voice and when she spoke people listened. She had been blessed with keen intelligence and common sense and was quick witted. She could debate opponents on issues point by point with irrefutable answers. One of her most famous speeches, which has been preserved for us is – “Ain’t I a Woman?” This was given at a women’s rights convention in Ohio in 1851. Here is a part of the speech as printed in the local paper at the time:

“And raising herself to her full height, and her voice to a pitch like rolling thunders, she asked ‘And a’n’t I a woman? Look at me! Look at me! Look at my arm! (and she bared her right arm to the shoulder, showing her tremendous muscular power). I have ploughed, and planted, and gathered into barns, and no man could head me! And a’n’t I a woman? I could work as much and eat as much as a man – when I could get it – and bear de lash a well! And a’n’t I a woman? I have borne thirteen chilern, and seen ’em mos’ all sold off to slavery, and when I cried out with my mother’s grief, none but Jesus heard me! And a’n’t I a woman?…….Den dey talks ’bout dis ting in de head; what dis dey call it?” (“Intellect,” whispered some one near.) “Dat’s it, honey. What’s dat got to do wid womin’s rights or nigger’s rights? If my cup won’t hold but a pint, and yourn holds a quart, wouldn’t ye be mean not to let me have my little half-measure full?’ And she pointed her significant finger, and sent a keen glance at the minister who had made the argument. The cheering was long and loud.

“If de fust woman God ever made was strong enough to turn de world upside down all alone, dese women togedder (and she glanced her eye over the platform) ought to be able to turn it back, and get it right side up again! And now dey is asking to do it, de men better let ’em.” Long-continued cheering greeted this. “Bleeged to ye for hearin’ on me, and now old Sojourner han’t got nothin’ more to say.”

Amid roars of applause, she returned to her corner, leaving more than one of us with streaming eyes, and hearts beating with gratitude.”

This was truly a remarkable speech allowing Sojourner to speak truth in a humorous way and avoid acrid criticism. She won many hearts with her wit and wisdom.
There are many other incidents that could be related about this fascinating woman. She is to be admired not only for her courage, but also for the way she rose above the inevitable harassment she received. One time she was told that the building where she was supposed to speak would be burned down. She responded, “Then I will speak to the ashes.” Her quick wit did not always protect her. After a violent mob physically assaulted her, her injuries to her leg were so severe that she always had to walk with a cane for the rest of her life. 

Sojourner had no “book learning” but she was a power at meetings; there was no tongue more feared than hers. She did not accomplish as much for her people as she would have liked, but it was not her fault. Change was slow. Many other black women were freed and went on to poor or mediocre lives, but not Sojourner. “People ask me,” she once said, “how I came to live so long and keep my mind; and I tell them it is because I think of the great things of God; not the little things.” 

Sojourner Truth died on November 26, 1883. Her last words were, “Be a follower of the Lord Jesus.” She accomplished many things but following the Lord Jesus was the most important to her. She was truly a remarkable woman.

[1]You can read more from her book: Narrative of Sojourner Truth, a Northern Slave, Emancipated from Bodily Servitude by the State of New York, in 1828. (Boston: Printed for the Author. 1850). Available on many websites.

African-American Women in America

African-American Women in America

For the next few weeks we will relate the stories of many of the remarkable black women in the United States from the last several centuries. During the nineteenth century slavery and the reality of racial differences contributed significantly to the lives of black women. Even though slavery was ended in the 1860’s racial prejudice has continued in the North and the South even in our day. 

This continued racism has affected black men and women economically, politically, and religiously. Black Christian religious experiences are different from those of white Christians. Furthermore, within black communities women are subject to male headship and so the black woman’s experience is also different from that of black males. And so, black women have a unique experience within evangelical Protestantism that is distinct even from black males and white females. 

In spite of belonging to the lowest strata of society in the United States, behind white and black males and white women, black females have embraced the Christian faith wholeheartedly. Many women bravely follow their callings from the Holy Spirit to serve in the Church and society. In the eighteenth and nineteenth centuries there were black women writers, evangelists and preachers such as Phillis Wheatley, Jarena Lee, Sojourner Truth, and Amanda Berry Smith. Other black women made contributions in missions, business, and culture such as Mother Eliza Davis George, Madam C. J. Walker, and Rosa Parks.

We will begin our series with an eighteenth century poet – Phillis Wheatley, the first African-American female to have her works published.

Phillis Wheatley – (c. 1753-December 5, 1784)

Thou, Lord, whom I behold with glory crown’d,

By what sweet name, and in what tuneful sound

Wilt thou be prais’d? Seraphic pow’rs are faint

Infinite love and majesty to paint.

To thee let all their grateful voices raise,

And saints and angels join their song of praise.

(From: “On the death of a young Lady of Five Years of Age”. Phillis Wheatley)

Phillis Wheatley was born around 1753 in Senegal West Africa, which is between present-day Gambia and Ghana. She was kidnapped and brought to Boston. Of course Phillis Wheatley was not her birth name, but the name she was given when she arrived at the home of her new owners, John and Susanna Wheatley. The ship that brought her over to America in 1761 was the Phillis, a slave ship owned by Timothy Fitch. Her last name was her owner’s name which was customary at the time. In the mid-eighteenth century approximately 1000 of Boston’s more than 15,000 residents were slaves.

John Wheatley bought Phillis to be a servant to his wife. Phillis was a sickly child, but Susanna recognized her agile and intelligent mind and gave her an extraordinary education for any woman of that time, let alone a slave. The Wheatley’s were devout Christians and we are not sure when Phillis became a believer but it was very early in her life. She was baptized at the Congregationalist Old South Church on August 18, 1771. 

Phillis learned English, the Bible, Christianity, Latin, ancient history, geography, and classical literature. She was a quick learner; within sixteen months Phillis was proficient enough in the English language to be able to read even “the most difficult parts of the Sacred Writings” according to the Wheatley’s. Phillis especially loved poetry. Her poems and letters show that she was familiar with Alexander Pope, John Milton, William Shenstone, Horace, Virgil, Ovid, Terence, and Homer.  How many twelve-year olds in our day can read the writings of these classical giants?  

Though Phillis was treated very kindly by Susanna, she was still a slave. Her poetry would reflect thoughts on slavery, but also on the kindness of her mistress, whom she loved very much.

Phillis wrote her first published poem when she was 12 years old. Her poetry reflected the Christianity that she had learned from Susannah Wheatley and from George Whitefield. Susannah was a supporter of the famous evangelist and Phillis went with her to hear Whitefield and other Calvinist Methodist preachers. 

Phillis’ first published poem, “On Messrs. Hussey and Coffin”, was a tale of two men who nearly drowned at sea and their steady faith in God. Published by the Newport Mercuryin 1767, this poem reflected Phillis’ strong faith in God and would anticipate the Christian piety that would characterize most of the poetry that she would write. 

For the next several years, Phillis continued to write and publish occasional poems. Her fame became international however after she wrote a funeral elegy for George Whitefield after his death in 1770. This poem was addressed to the Countess of Huntingdon, Lady Selina Hastings. The Countess of Huntingdon was a supporter of George Whitefield and Charles and John Wesley. Left a fabulous fortune when she was widowed, Lady Selina chose to advance the cause of the Gospel by using most of her money for evangelical causes. Whitefield was Lady Selina’s chaplain. 

After this elegy was published, Phillis’ reputation as a gifted poet spread throughout the colonies and Great Britain. Here is an excerpt from “On the Death of the Rev. Mr. George Whitefield, 1770”:

Hail, happy saint, on thine immortal throne,

Possest of glory, life, and bliss unknown;

We hear no more the music of thy tongue,’

Thy wonted auditories cease to throng.

Phillis also wrote letters or poetry addressed to George Washington, King George in England, Dr. Benjamin Rush, and many others. She wrote on the theological topics of Atheism and Deism as well, showing her understanding of the Bible and practical wisdom. 

Slavery and her own experience were the topics of several poems. Though she longed for an end to the cruel practice of slavery, she was able to put into perspective the difference between physical slavery and spiritual slavery. She understood that eternal life is forever and life on this earth is short. She was grateful to God for rescuing her soul:

“On being brought from Africa to America”

‘Twas mercy brought me from my Paganland,

Taught my benighted soul to understand

That there’s a God, that there’s a Saviourtoo:

Once I redemption neither sought nor knew.

Some view our sable race with scornful eye,

“Their colour is a diabolic die.”

Remember, Christians, Negros, black as Cain,

May be refin’d, and join th’ angelic train.

Phillis’ first volume of poetry was published in London in 1773. Later in her life she hoped to publish a second volume but was unable to accomplish that goal. Unfortunately for us, that volume is lost.

Of course the early 1770’s was a time when tensions were growing between the colonists and Great Britain. The War for American Independence interrupted Phillis’ career. People were buying books on other topics. Her master moved several times. Her beloved mistress, Susanna died on March 3, 1774. Phillis continued to live in the Wheatley house until John Wheatley died in 1778. Phillis was effectively, if not legally freed. 

Phillis struggled to support herself by selling copies of her poetry. She met and married John Peters, a free black, on April 1, 1778. At first this marriage seemed to be a sound one, but it deteriorated. We are not sure what all happened, but apparently Peters changed jobs frequently and was often in debt. He seems to have been conceited as well. John and Phillis had three children all of whom died early. The third child died at the same time as Phillis on December 5, 1784. Her last known poem was addressed to George Washington. On December 8, Phillis and her daughter were buried together in an unmarked grave.

John sold Phillis’ manuscripts and books to cover his debts. The first American edition of her “Poems” was finally published in Philadelphia in1786.

Phillis Wheatley’s poetry continued to be used as evidence for the humanity, equality, and literary talents of African Americans. At the beginning of the twenty-first century, her place in the developing tradition of literature by people of African descent is secure as the mother of African-American literature. No one should ever doubt that talent and intellect are not a function of color but are gifts of God to any of His children no matter where they are from. We are thankful that God blessed us with Phillis Wheatley. May we learn from her life to have confidence in our callings no matter our circumstances.

Books on Christian Women in the Patristic World

Christian Women in the Early Church

For the last few months I have posted stories on significant women from the Patristic age. The lives of many thousands of people were touched as these women followed their call from God to a life of service in His Kingdom. 

Due to space, the blog posts barely cover short stories of their lives. I tried to include some background in the posts, but much more has been written about life for women during the first 5 centuries after Christ. Here are 4 of the books that I relied heavily on. They do a very thorough job of recounting the stories of early Church women, their culture, and their legacies. They are both informative and exciting to read and I highly recommend them as a truly enjoyable way to learn history!


 
  — Cohick, Lynn H. and Hughes, Amy Brown.  Christian Women in the Patristic World: Their Influence, Authority, and Legacy in the Second through Fifth Centuries(Grand Rapids, MI: Baker Academic, 2017).

         This scholarly work contains the stories of women in the early Church. The book also demonstrates how the Church was helped in its formation by women. Women did more than share the good news of salvation in Christ. They helped shape theology and culture. The authors, Lynn H. Cohick and Amy Brown Hughes bring the far distant past to life for us with their extremely engaging writing. I can’t put it any better than Scot McKnight in his credit for the book, “I constantly encourage students and pastors to tell more stories about women in the early church from the pulpit, in classes, and in casual conversations. … Christian Women in the Patristic World… is a book for every pastor’s and teachers’ bookshelf because it not only tells stories about women but also shows how the early church, which has often been maligned for its reputation when it comes to women, was more formed by women than many know.” 

   — Cooper, Kate. Band of Angels: The Forgotten World of Early Christian Women(New York, NY: The Overlook Press, 2013).     

            Kate Cooper’s book gives us a picture of women in the early Church. She focuses on the stories of the individual women by putting them in their cultural context. Her chapters are somewhat divided according to the purpose and path of each woman’s life rather than a chronological order. She begins with women named in the Bible in the first century. A pivotal character is Thecla who was a disciple of the apostle Paul. Though not named in the Bible, Thecla’s story is widely known and she became an example of the early Christian life of ascetism, piety, evangelism, and pilgrimage. Other topics include martyrs, mothers, pilgrims, desert mothers, scholars, and empresses. If you followed my series on women in the Patristic era (Posts February through May, 2019) these categories will look familiar. Kate Cooper’s book is a joy to read. She connects all of these women to the overall culture and to each other. If you want to know more about history this is a really enjoyable way to learn it.    

  – Deen, Edith, Great Women of the Christian Faith, (Uhrichsville, OH: Barbour and Company, Inc., 1959).

            In this book on great Christian women in history, you will encounter the stories of 45 spiritual leaders and 76 other women from around the world. The stories include women from many denominations. Theological controversies are put aside. The important thing about each woman is that she loves Jesus and that her life shows how she served God faithfully.

You will be inspired as you read the stories of martyrs, mothers, wives, and even political leaders. The stories span the last twenty centuries (at least up until the writing of the book in 1959).

Of special interest for this review is the fact that Edith Deen relates the stories many women from the Patristic Era (2nd through 5th centuries) including some who were not covered in the blog posts. Edith Deen had a great gift as a storyteller and I think you will find it to be a great book to share with your daughters and other Christian women who are interested in stories of past female saints.

 – Kavanagh, Julia, Women of Christianity, Exemplary for Acts of Piety and Charity, (My copy is a public domain reprint. Originally published by D. Appleton and Company, New York, 1869).

            Don’t let the nineteenth century English deter you. The book is so full of stories of women that you have never heard of and is so fascinating that you will be delighted to wade through it.

The author explains that it would have taken her many years to cover all of the great and pious women in history; the present book is only the beginning. (There are hundreds of women included.) Of course, it only goes through 1869, but we have many modern good books to fill in since then. (Such as the other 3 books reviewed above.)

Obviously Julia Kavanagh had to condense a lot of stories, but I hope that it will encourage the reader to get larger biographies of these women; many are easy to find on Amazon.com or at other booksellers.

Her criteria for the women she chose from history included those women who, “inherited this spirit (the spirit of Christ), who have filled their lives with acts of self-denial, who like their great Master, have gone about doing good.” All of the women in the “Women of the Patristic Era” blog series fit this description.

Patristic Women – Empresses

Millions of lives have been touched by women who persevered in their calling from God to serve in His Kingdom in spite of the many uphill battles they had to fight. Women have made important contributions to the Kingdom of God while all through history they have faced cultural, theological, political, and ideological obstacles in the world and in the Church. 

For the last few weeks we have concentrated on women who served Christ during the Patristic era. Some of these women were born poor, others renounced great wealth to follow in the steps of Christ. Martyrs, Mothers, Theologians, Writers, Disciples, Queens, Empresses, Pilgrims, and Monastery founders are among them. The world would not be the same without the influence of these women. They showed great scholarly achievement, piety, fortitude, and courage. 

We began this series on Patristic women in our first post with “Thecla – 1st Century Disciple and Missionary”. Thecla was a disciple of Christ and Paul and her life was to influence many men and women for the next few centuries.

We continued with the stories of women who gave their lives as martyrs rather than deny their Lord Jesus – Blandina (martyred 177 AD) and Perpetua (martyred 203 AD – along with her servant Felicitas). 

We then recounted the stories of two famous Mothers – Helena, the mother of Emperor Constantine and Monica the mother of Augustine. Besides martyrs, and mothers, there were many female disciples of Christ, such as Marcella of Rome. Then we related the stories of two educated, brilliant female scholars during the Patristic Age – Paula and Macrina the Younger. Next, we looked at Pilgrimageas a Christian activity as modeled in the life of Egeria.

In our last post, we focused on the stories of the Desert Mothers. While early Desert Mothers went on pilgrimages to escape the persecution in Rome (30 to 311 AD), later women including Melania the Elder and Amma Sarah followed in their footsteps voluntarily for a life of prayer, celibacy, and ascetism. 

We will conclude our study of women in the Patristic era with the story of an empress. Empress Pulcheria also known as Saint Aelia, served the Savior in the highest position in an empire. This godly woman led the Byzantine/Roman Empire with wisdom and compassion. It was said of her reign that it was the most stable in Roman memory. Truly God uses women even in the highest places of authority. 

Pulcheria (January 19, 399 -ca. August 453)

For then, in the Great Hall of Cair Paravel… in the presence of all their friends and to the sound of trumpets, Aslan solemnly crowned them and led them to the four thrones amid deafening shouts of, “Long Live King Peter! Long Live Queen Susan! Long Live King Edmund! Long Live Queen Lucy!” “Once a king or queen in Narnia, always a king or queen. Bear it well, Sons of Adam! Bear it well, Daughters of Eve! said Aslan.[1]

Most people live pretty mundane lives going about their day to day tasks, without ever thinking that realistically they will ever be the president of the United States or a famous movie star or a sports hero. Yet, there is something in us that loves to hear the stories of the rich, famous, and powerful. Maybe we cannot identify with their position, but we can be encouraged to be the best we can be in whatever place God has for us.

Pulcheria, empress of the Byzantine Empire in the early fifth century is a woman whose story still enthralls all those who read about her. She was loved and respected as the most powerful woman in the world. This amazing woman reigned for forty-five years with wisdom and compassion. A devout Christian, Pulcheria not only ruled during some epic times in Rome but modeled the piety and chastity that was typical of religion during the Patristic era.

Pulcheria was born to Emperor Arcadius and Empress Eudoxia in 399 AD. She was only nine years old when her father died in 408 AD. Her younger brother, Theodosius II became emperor at age seven. Pulcheria took over her brother’s education even though she was only two years older. She was obviously a very strong young woman and her brother welcomed her rule by his side which continued until his death in 450 AD. Their reign is considered by historians to have been one of the most stable that the Empire had ever known. 

When Pulcheria was fifteen years old she was proclaimed “Augusta” (Empress) by the Senate of Rome. By this time she had already demonstrated great leadership ability. Pulcheria was able to stay in power by maintaining control over the men who surrounded her brother. She had learned, from her mother Empress Eudoxia by all accounts, how to play the court leaders off against each other. She also avoided their attempts at sidelining her by arranging a marriage for her. She remained single and at her brother Theodosius’s side as his most trusted relative.

Theodosius needed Pulcheria. He was a kind and good natured boy, but he was weak and self-indulgent. Some historians say that he did not appear to have ever accomplished a single political act under his own initiative. Fortunately he knew that he could leave the affairs of state to his brilliant sister. Later when he died leaving no heir a civil war was prevented because Pulcheria was so able and willing to remain on the throne. 

Instead of listening to the court advisors, Pulcheria and Theodosius turned to the Church for support. Monks, clergy and commoners loved these rulers because Pulcheria founded many churches and monasteries, as well as hostels for the poor and homeless. Pulcheria won the love of the faithful when she led the royal court in acts of piety, charity, fasting, and prayer. She gave away the money to beggars that would have otherwise been used on luxurious clothing or frivolous entertainment. 

There were some significant events in the Church during the reign of Pulcheria. Several heresies arose and were debated. The Third Ecumenical Council was held at Ephesus in 431 AD to deal with the heresy of Nestorius. The Council of Chalcedon (451) was convened to deal the heresies of Dioscorus and Eutychius. Pulcheria defended the Orthodox position. She maintained a friendship with Cyril, patriarch of Alexandria (r. 412 -444) who was the bishop of the Christian Church in Africa and one of the great theologians of the time. Pulcheria was well educated and able to judge in theological matters.

Several times Pulcheria retired to a monastery for a contemplative life. When Theodosius married, his new wife tried to take over as the controlling influence in his life. Pulcheria wisely bowed out rather than cause conflict. Several years later she was called back by her brother when things deteriorated in the Empire without her wise rule. She ruled with Theodosius until his death in 450 AD. 

After the death of Theodosius a senator named Marcion was chosen as the next emperor. The court entreated Pulcheria to remain on the throne. She could only do this by marrying Marcion which she was reluctant to do because of her vow of virginity. However, Marcion honored Pulcheria’s vow of chastity and the two were married but lived together as brother and sister. As co-rulers they continued to build the Empire. They defeated Attila the Hun when he laid siege to Rome in 452.

Not long afterward Pulcheria died (453). She had led a full and rewarding life. In her will she left all of her wealth to the poor and Marcion honored her by carrying it out.  Pulcheria was the most powerful woman of her century and one of the most important people even among men. She has been canonized as a saint; her feast days are February 17 and August 7. 

Pulcheria is remembered for guiding the Empire during the times of stress and peril. A grateful populace held her in high esteem for her acts of charity. Church leaders respected her for her orthodox stance on theological issues. Pulcheria’s life of wisdom, charity, and faithfulness are proof that God does indeed call and gift women for service even in leadership positions.

[1]C. S. Lewis, The Chronicles of Narnia: The Lion, the Witch, and the Wardrobe(New York, NY: Harper Collins Publishers, 1978). p. 181,182.

The Influence of Women

The Influence of Women

Over one hundred and fifty years ago, Irish writer Julia Kavanagh (1824-1877) noted:

“The progress of Christianity owes much, however, to these women (of the Middle Ages, ed.). .. They had little personal influence, and thus their action was not perceived at first; but the virtues of Christianity, purity, temperance, forgiveness, and resignation were essentially feminine virtues: they were more easily practiced by women than by men; and this gave to the weaker sex a moral superiority over the stronger one, which is visible even through the primitive rudeness of those dark ages.”[1]

A few years ago a well-respected pastor and author, Dr. John Piper said that Christianity has a “male flavor”.  Whatever he meant by describing the Christian faith that way, countless believers interpreted it to mean that God intended for men to have the preeminence in the Church. After all, Jesus and His twelve closest disciples were all males. And of course, they say, women were only created to be submissive helpers to men.

But what should the Christian male be like? And more critically: Is it more important to be Christian or to be male? What about women? Are they lesser Christians because they are feminine instead of masculine? I contend with Julia Kavanagh that throughout the centuries and especially in the 21st century, women actually display the more Christlike characteristics and indeed Christianity has a “female flavor”.  

What is wrong with putting the emphasis on males? First of all, cultural conditioning leads men to believe that they should not be emotional, share their feelings, express doubt, or show weakness. Men are asked to suppress “God-given parts of themselves that lead to human wholeness for fear it will make them less of a man.”[2]This stereotype goes against the portrait we see of Christ. Jesus displayed empathy for the lost and suffering. Jesus was able to share in the grief of others. But today’s men are not supposed to display grief at the injustice shown to others. What a shame because that is what Jesus does. Women are more like Jesus in this way. 

Second, as a leader Jesus was humble and taught His disciples servant leadership. Jesus said, “But I am among you as the one who serves” (Mark 10:45; Luke 22:27). The danger in Dr. Piper’s teaching is not just in gender inequality, it is about what Jesus warned us against – selfishness, abuse of privilege, dominance, and power over others. Men who are taught hierarchical leadership are being misled. Patriarchy is not the gospel message. Jesus wants all of His followers, male and female to work together for the kingdom. So far in history, women have done the better job of displaying the Christlike characteristic of a servant.

God made men and women different. This makes the world fascinating and allows each child of God to use their abilities in unique ways. But men are wronged when they are not told that Christ modeled the characteristics of love, compassion, temperance, self-respect, endurance, gentleness, kindness, forgiveness, and empathy that we usually associate with women. Men limit the work in the Kingdom when they don’t recognize that the requirements that matter for church leadership are the same for men and women. 

Jesus subverts our definition of leadership. Leadership, by biblical standards, comes from humility. True leadership picks up a towel and serves.  Christ-like leaders don’t find a group of allegedly inferior beings to serve themselves. The leadership that God wants us to have is the leadership that is needed to be witnesses for Jesus. The kind of leadership can be displayed by all of Christ’s disciples, male and female.

Third, patriarchal preachers also take advantage of the fact that most men will accept their teaching when they quote from the Bible. When pastors string together Ephesians 5:21 (“wives submit to your husbands”), Titus 2:5 (wives be “subject to their own husbands”), and 1 Peter 3:1 (“wives, be submissive to your own husbands”) without adding Ephesians 5:25 (“husbands love your wives, just as Christ also loved the church and gave Himself up for her”), a distorted picture of what God says about male-female relationships emerges. Men should be told that a more beautiful picture of marriage and church is one where mutuality is taught. With all due respect, Dr. Piper’s message of male superiority is actually harmful to men and the Church as well as to women. 

Fourth, the recent stories about men in church leadership positions who have abused their power have revealed that the church has not always handled moral failures well. In the wake of the #MeToo movement, women who were sexually assaulted and silenced have finally come forward for restitution. It is about time that Christians recognize the fact that men are sinners and often abuse their power in ways that Jesus never would. Women have not treated men the way that men have assumed is the correct way to treat women. Real men are like Jesus and desire to serve not subjugate. When the “male flavor” tastes like Jesus, Christians will have it right.

Julia Kavanagh must be sad as she looks down from Heaven and sees that men are still being misled as to what it means to be a Christian male. Thankfully, many men are realizing the errors in hierarchical thinking and rejecting patriarchy. There is hope yet as women and men take the gospel of peace, love, and joy to a hurting world.

[1]Julia Kavanagh. Women of Christianity, Exemplary for Acts of Piety and Charity(New York, NY: D. Appleton and Company, 1869). 55.

[2]Carolyn Custis James. Malestrom: Manhood Swept into the Currents of a Changing World. Grand Rapids, MI: Zondervan, 2015. 20.

Patristic Women – Desert Mothers

Half of the “so great a cloud of witnesses” (Hebrews 12:1) is female. Male-authored church history books have often left women out because they believe that women’s stories are irrelevant. This is especially noticeable for early Christian women. The fact is that women helped to build the Church, especially in the early years before the Church became institutionalized. When the Church organized herself she established a male-only priesthood despite the fact that all believers, male and female are priests (I Peter 2:9).

Women have made important contributions to history. For the last few weeks we have concentrated on women who served Christ during the Patristic era. Some of these women were born poor, others renounced great wealth to follow in the steps of Christ. Martyrs, Mothers, Theologians, Writers, Disciples, Queens, Empresses, Pilgrims, and Monastery founders are among them. The world would not be the same without the influence of these women. They showed great scholarly achievement, piety, fortitude, and courage. 

We began this series on Patristic women in our first post with “Thecla – 1st Century Disciple and Missionary”. Thecla was a disciple of Christ and Paul and her life was to influence many men and women for the next few centuries.

We continued with the stories of women who gave their lives as martyrs rather than deny their Lord Jesus – Blandina (martyred 177 AD) and Perpetua (martyred 203 AD – along with her servant Felicitas). 

We then recounted the stories of two famous Mothers – Helena, the mother of Emperor Constantine and Monica the mother of Augustine. Besides martyrs, and mothers, there were many female disciples of Christ, such as Marcella of Rome. Then we related the stories of two educated, brilliant female scholars during the Patristic Age – Paula and Macrina the Younger. 

Last week we looked at Pilgrimageas a Christian activity as modeled in the life of Egeria.

This week we will focus on the stories of the Desert Mothers. While early Desert Mothers went on pilgrimages to escape the persecution in Rome (30 to 311 AD), later women including Melania the Elder and Amma Sarah followed in their footsteps voluntarily for a life of prayer, celibacy, and ascetism. 

There were dangers involved in traveling and living in a harsh desert, but the hardships actually served to test the women’s determination and commitment to Christ. The solitude was essential for meditation. In small communities of like-minded ascetics, Christians could support each other and encourage each other in the faith. This was essential especially in the days of persecution.

Melania the Elder (c. 350 to either 410 or 417)

Melania the Elder was born in Spain around 350 AD. She was born into a wealthy, noble family. When she turned fourteen Melania married and she and her husband moved into the suburbs of Rome as members of the highest echelon of the Roman aristocracy. Melania excelled in scholarship, rivalling Paula (see post April 2, 2019), Jerome, and Marcella in her biblical and theological knowledge. 

Melania remained in Spain until her husband died eight years after their marriage,  becoming a widow at the age of 22. Two of her children also died. Following this tragedy she converted to Christianity. When her remaining son turned ten she found a family to take care of him and she set off for Alexandria. She would eventually be reunited with her son in Jerusalem many years later after he had married. His daughter, her granddaughter, Melania the Younger, came to Christ and followed in her grandmother’s footsteps.

Melania and some other Christians traveled to visit the monks at Nitria. She gave much of her wealth to the needy Christians in Egypt who were being persecuted by the Arians following the death of the orthodox champion Athanasius in 373 AD. It is said that nearly 5000 people were fed with the blessing of her gift. Some of those persecuted Christians fled to Jerusalem. Melania traveled there and founded a convent for virgins on the Mount of Olives. Nearly fifty young women found salvation in Christ through her ministry.

Melania went on to found more monasteries. She was put in prison for a time by the governor, but he had to release her when he found out that she was in the aristocracy. Eventually she entered a convent. 

The Visigoths invaded Rome in 410 AD. (Some believe that Melania might have died in a Visigoth raid in 410 AD). Others believe that Melania, her daughter-in-law Albina, and her granddaughter Melania fled to Sicily. From Sicily they traveled to North Africa where they stayed for seven years. Then they returned to Jerusalem where Melania died around 417 SD. 

Melania was a source of inspiration for many Christians. Believers followed her example in founding monasteries and other Christian communities. She is remembered as a pious saint, following in Christ’s footsteps, identifying with His poverty and compassion for others.

Amma Sarah (4th Century)

Little is known about some Desert Mothers except through the few accounts that have been preserved. There are three – Amma (Mother) Sarah, Amma Theodora, and Amma Syncletica – who stand out as women who were humble, insightful, and wise. Syncletica and Theodora became known as wise teachers. Amma Sarah especially engaged her wit and wisdom in dealing with the everyday life of Christians. 

One problem that the female ascetics had that the men didn’t have was the reaction of the monks towards the women. Men expected the women to do things for them that the men would never do for the women. This inequality bothered Sarah, but it was more important to her to be Christlike and that meant being humble and showing a servant’s heart, even if the men did not.

Sarah desired to move beyond the gender issues and make every effort to show that serving Christ is what mattered. She still had to deal with the imbalance in power in that patriarchal society and so she responded to their discrimination in wise ways. Here is a story attributed to her:

On Male Injustice- “Another time, two old men, great anchorites, came to the district of Pelusium to visit her. When they arrived one said to the other, ‘Let us humiliate this old woman.’

So they said to her, ‘Be careful not to become conceited thinking of yourself: “Look how anchorites are coming to see me, a mere woman.”‘

But Amma Sarah said to them, ‘According to nature I am a woman, but not according to my thoughts.'” 

Of course this last saying follows what the apostle Paul said, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus (Galatians 3:28). As children of God, every Christian, male and female, reads the Bible, studies, prays, and does works of charity. There is no gender in these inner characteristics of the heart and mind.

What few writings we have of Sarah are enough to show a woman of faith, devotion, and wisdom. She spoke on the Christian life:

On Charity- “It is good for us to do charity, even if to have the glory of men. For if, in the beginning, our charity rises from the desire to please men, there will afterwards come that moment when it will become true charity, since it will be pleasing to God.” 

On the Spiritual Life- “I put out my foot to ascend the ladder, and I place death before my eyes before going up it.” Here Sarah recognizes that on the spiritual ladder of life, one needs to “consider yourselves to be dead to sin, but alive to God in Christ Jesus” (Romans 6:11). This requires a keen sense of one’s own sinfulness and the need to constantly pray, seek forgiveness, and present “your members as instruments of righteousness to God” (Romans 6:13).

This is what the Desert Mothers sought to do. They believed that a life of celibacy, ascetism, contemplation, and charitable works was a way of pleasing God. They desired to be like Christ Who had “nowhere to lay His head” (Matthew 8:20). Christ did not marry and have children. Christ went about preaching and healing. Christ spent much time in prayer. All of these ways of emulating the Lord Jesus are open to women equally with men.

Women in the Patristic world left a great legacy. In our next post we will see that women were great leaders as well.