Ashland Theological Seminary

Home , Just Like, Vashti Murphy McKenzie

ASHLAND THEOLOGICAL SEMINARY

TO DISCOVER ROLES AND RESPONSIBILITIES

OF BLACK PASTORS’ WIVES IN THE SHEPHERDS CONNECTION

A DISSERTATION SUBMITTED TO

THE FACULTY OF ASHLAND THEOLOGICAL SEMINARY

IN CANDIDACY FOR THE DEGREE OF

DOCTOR OF MINISTRY

BY VICTORY VERNON

ASHLAND, OHIO

March 18, 2020

DEDICATION

To Mother Cathy Johnson, the first megachurch first lady who inspired me to

embrace my calling, whose freedom to be herself, freed me to be myself

To my husband, who is my best friend, my chest to lay on, my pulse, my rhythm,

and my inspiration to strive for it all

EPIGRAPH

I am an expression of the divine, just like a peach is, just like a fish is.

I have a right to be this way . . . I can't apologize for that,

nor can I change it, nor do I want to . . .

We will never have to be other than who we are in order to be successful . . .

We realize that we are as ourselves unlimited and our experiences valid.

It is for the rest of the world to recognize this, if they choose.

Alice Walker

APPROVAL PAGE

Accepted by the faculty and the final demonstration examining committee of Ashland Theological Seminary, Ashland, Ohio, in partial fulfillment of the requirements for the Doctor of Ministry degree.

______Academic Advisor Date

______Director of the Doctor of Ministry Program Date

ABSTRACT

The purpose of this project was to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection. In designing this project, a five-point Likert scale questionnaire was distributed to sixty-six participants.

Results revealed that prominent roles included: women’s ministry overseer, teacher, counselor, worship leader, and preacher/minister. Least prominent roles were: prophet, supervisor, children’s ministry leader, and teen ministry leader. Furthermore, a majority of participants found responsibilities included involvement in administration, church-running decisions, programmatic ministry design and worship design. Most participants also responded that meeting with political leaders and officiating weddings, funerals, and baptisms fell outside responsibilities.

CONTENTS

LIST OF TABLES ……………………………………………………………… vii

ACKNOWLEDGEMENTS …………………………………………………….. viii

Chapter

1. INTRODUCTION AND PROJECT OVERVIEW …………………… 1

2. BIBLICAL, THEOLOGICAL, AND HISTORICAL FOUNDATIONS …………………………………….…………………. 21

3. REVIEW OF LITERATURE ………………….……………….………. 55

4. DESIGN, PROCEDURE, AND ASSESSMENT ………….………… 70

5. THE RESULTS .……………………………….….….………………… 75

6. SUMMARY AND REFLECTIONS ………………………….………… 98

Appendix

1. PROPOSAL ……………………….………….………………………… 112

2. ASSESSMENT TOOL …………………………………………………. 135

REFERENCES …………………………………………………………………. 139

TABLES

Table

1. Table 1: Roles ……………………………… 81

2. Table 2: Responsibilities (Agreement) ……………………………… 83

3. Table 3: Responsibilities (Disagreement) ……………………………… 88

4. Table 4: Responsibilities (Open-Ended) ……………………………… 93

5. Table 5: Participants’ Evaluation of ……………………………… 95 the Study

vii

ACKNOWLEDGMENTS

This paper has had critical contributions from a host of minds and hearts. I am extremely grateful to those mentioned below, and many more:

To Dr. William H. Myers who has such a beautiful mind. Your dedication to the academy and to students of color is a gift to all of us. You discovered a calling on my life that I had no idea existed, and I thank you for your discernment and the faithfulness you displayed during my journey.

To Dr. Crystal Walker for your inspiration and insight.

To Bishop Joey Johnson, “my Daddy,” whose work has shaped my life and ministry. Thank you, and I love you.

To Pearl Mansu whose editing expertise shaped the final product. Thank you for believing in my project.

To my church family who has always loved, honored, and respected me as your spiritual mother. Thank you.

To my mommy and sister, whose love and support daily. Thank you for inspiring me to never quit.

To the Shepherds Connection’s first ladies. Thank you for answering the calling on your lives. And thank you for believing in me and loving me.

To Dominic, Chanae, Jason, Deidra, Tino, Rainnell, Raphael, Demario,

Anthony, Ocie, Doris, Niece, Lisa, Toccara, Pastor AD3 and Lady Jessica

Stephenson, Arnold and Rashelle Jenkins, Elders Larry and Dritta Craig, and my namesake, Victory. I love you all.

viii

To my rock, Dr. R.A. Vernon. You’ve always believed in me, and I thank you for loving me through it all.

To my Savior, who I love and in whom I trust. I pray you will say to me on sunrise morning, “Well done, thou good and faithful servant.”

CHAPTER ONE

INTRODUCTION AND PROJECT OVERVIEW

At an annual Gathering of the Shepherds conference, which is designed for senior pastors and their spouses to acquire tools to better lead their congregations, I overheard a conversation between two pastors’ wives. One exclaimed to another, “Girl, how do you deal with all those people and lead them, too?” The other responded, “Honey, I don’t know what I’m doing; I’m faking it until

I make it!” (Confidential Identities, 2015)

Purpose

The purpose of my project was to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection.

The Research Question

What are the roles and responsibilities of black pastors’ wives in the

Shepherds Connection?

Overview

Initially, this project was to be a manual to aid pastors’ wives in the black megachurch context in their roles and responsibilities. However, it evolved into a discovery project about black pastors’ wives in the Shepherds Connection. The

Shepherds Connection is a national fellowship exclusively for senior pastors and their spouses. I eliminated the megachurch aspect to make the project useful to a larger demographic of black pastors’ wives. Consequently, pastors’ wives could benefit, whether or not they led megachurches. In addition, the project shifted

1 from an instructional manual to a discovery project because I realized it would be more helpful, in the long run, to devote ample effort to learn more about the population I desire to help through this project. Focusing my efforts on discovery project for this project would provide the groundwork for future projects which could include instructional manuals for pastors’ wives in the black church context.

Accordingly, the focus of this discovery project was to discover the roles and responsibilities of the black pastors’ wives in the Shepherds Connection. As the wife of a pastor who has ministered in the black church for over two decades, the conversation between the pastors’ wives that I overheard arrested my attention. Their dialogue caused me to share with them how I overcame my own fears and uncertainties.

The exchange between the pastors’ wives inspired the concentration of this project, which was to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection. I conducted this discovery project with the undergirding aim that it would equip the black pastors’ wives with tools to promote effective leadership in their churches. The compilation of biblical and theological foundations for this project gave indispensable insight from scriptural, feminist, ethicist, and womanist scholars. In addition, the historical foundation supplied pertinent information regarding the progression of roles and responsibilities of women (including pastors’ wives) within the black church.

Since this discovery project dealt specifically with black pastors’ wives in the Shepherds Connection, it was vital to establish an understanding of who the pastor’s wife was.

Butler described the first lady, or pastor’s wife, as such:

She is the wife of one husband. (1Tim. 3:2) She is to love, respect, be submissive, and be the number one supporter of her husband. (Titus 2:4- 5; Eph. 5:22, Col. 3:18) She is to love, nurture and train her children, Titus 2:4) She is to present herself before others tastefully and modestly. (1 Tim. 2:9) She must endeavor to be careful and wise in her speech and action. (Titus 2:5) She is to embrace her femininity and virtuosity. (Titus 2:5), Pro. 31:10) She possesses the transforming and influential power as the keeper of her home. (Titus 2:5); Heb.13:15) She is a teacher, advisor and wise counselor to the women. (Titus 2:3, Pro 14:1). She is one given to prayer, supplication, and intercession. (Eph. 6:18) and I would insert She is a wife that can be trusted Pro 31:28. (Butler 2013, 5-6)

While Butler’s description provided a reference point, additional descriptors were often used by members of the Shepherds Connection to identify the pastor’s wife. Such identifiers included: ‘Sister,’ ‘Mother,’ ‘Evangelist,’ ‘Elder,’

‘First Lady,’ ‘Lady,’ ‘Leading Lady,’ ‘Co-pastor,’ or her first name. Differences in titles for black pastors’ wives in the Shepherds Connection reflected the variety of churches represented therein. Though most churches represented in the

Shepherds Connection were predominantly black, the churches involved were diverse in denomination, in location, in age, and in size. Congregations ranged from as few as fifty souls to as large as what would be classified a megachurch.

With regard to what constitutes a megachurch, the definition of the term has been debated (Pinn 2002, 135). However, Thumma and Travis lent some insight to the term, as they defined it as a church which averaged 2,000 or more attendees during its weekend services (Thumma and Travis 2007, xvi). Vernon noted that the “average church in America has a hundred or less people in it”

(Vernon 2011, 16). A conflation of Vernon’s figures with that of Thumma and

Travis led to the implication that pastors’ wives in the megachurch context were

3 outnumbered by those who were not in the megachurch context. Since megachurch pastors’ wives were an outnumbered minority, they dealt with a dynamic that the majority of pastors’ wives may not have been able to identify with. As such, a discovery project for black pastors’ wives in the Shepherds

Connection, would be beneficial to many other black pastors’ wives, whether from megachurches or small churches; it would also be beneficial regardless of their churches’ various locations, denominations, or sizes.

The development of this project was influenced by my own personal experiences as a black megachurch pastor’s wife at The Word Church in

Cleveland, Ohio. It was shaped by biblical, theological, and historical foundations, in addition to empirical data collected from members of the

Shepherds Connection.

Foundations

The foundations for this project began with a personal foundation, which offered background insight as to why and how this discovery project came to exist through my own experiences. The personal foundation was then followed by biblical, theological, and historical foundations, which included reviews of applicable literature from noted scholars.

Personal Foundation

Upon becoming a pastor’s wife, I realized that there was paucity of information I could look to, in terms of expectations for a pastor’s wife, specifically in my black megachurch framework. I remember feeling as if I lived in a proverbial fishbowl. I was confused, isolated, and ambivalent in my position as I

4 operated blindly as a black megachurch pastor’s wife. I found that other pastors’ wives around me expressed that they, too, often struggled with a lack of resources to aid them in their roles. As a result, I developed my own pragmatic principles and methods regarding my roles and responsibilities.

My personal foundation was reflected in this discovery; this project was informed by my personal beliefs, my perspectives, and my forty (40) years of experience in the black church. This experience encompassed twenty (20) years as a megachurch pastor’s wife, as well as my background as a daughter of a pastor’s wife, a sister to a pastor’s wife, and a friend, mentor, and mentee to other pastors’ wives.

The creation of this discovery project stemmed from my belief that black pastors’ wives would be better equipped to thrive in their roles if they had a practical information to aid them. I believed a discovery project would have been ingenious and could have relieved some of my anxiety by providing clarity and directives relative to my role as a pastor’s wife. As such, this discovery project was launched with the ultimate desire to aid black pastors’ wives in the

Shepherds Connection with their roles and responsibilities in the black church.

Biblical Foundation

The biblical foundation for my project came from Ephesians 4:10-13, with information from traditional and nontraditional commentary authors and editors. I studied their ideas, researched their arguments, drew upon their insights, and assimilated their teachings into this discovery project regarding the roles and

5 responsibilities of the black pastor’s wife in the Shepherds Connection. My scriptural basis of Eph. 4:10-13 (NASB), read:

10 He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things.) 11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ; 13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ.

Barth described Eph 4:11-13 as “a locus classicus pointing out the coherence of the church’s origin, order and destiny” (Barth 1974, 478). Here, locus classicus referred to the most authoritative passage on the topic. After affirming this passage as the best known or most authoritative on this subject,

Barth went on to note that there were three elements present in verse 12 that denoted three distinct purposes. These three purposes were reflected in these elements: (1) the equipping of the saints; (2) the servant’s work; (3) the construction of Christ’s body. In his finding, the elements presented in verse 12 gave readers a clear direction of purpose for building up and establishing those who had been called and gifted with the ministry gifts from God mentioned in verse 11. Barth pointed out that some scholars believe that though other gifts and callings within the body of Christ were not named here, these unnamed gifts were also vital to the equipping and building of the church.

Barth discussed the opinion of scholars who adopted an aristocratic, or clerical and ecclesiastical interpretation of the text. This interpretation distinguished the masses of the saints from the superior class, or the officers of the church. A member of clergy was seen as distant from the laity, as such a

6 member was one to whom the privilege and burden of carrying out the prescribed construction work were assigned. With that established, I believed that the office or position of the pastor’s wife should also be noted as distant from the laity, as this position likewise carried the privilege and burden to fulfill prescribed construction work that was exclusively assigned. Every one of the special ministers was a servus servorum dei, or a servant of God’s servants (Barth 1974,

481). He or she was a pastor of God’s flock, who understood himself or herself as a minister to ministers.

According to Gal. 3:28 (NASB), “28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” In addition to equality in nationality and social status, this verse spoke to a sense of equality in the inherent value of men and women.

Furthermore, The Global Bible Commentary stated, “A patriarchal authoritarian, clerical church can easily fail to listen to the voice and to acknowledge the gifts of the laity, especially women, and so fail to grow into mature unity” (Riches 2004,

479).

Smith interpreted Eph. 4:10-13 to mean that one should live according to his or her calling (Smith 2007, 356). She noted that the gifts allowed the saints to function as apostles, prophets, evangelists, pastors, and teachers in the body, which was the church (vv.11-12). She additionally noted that the gifts God bestowed upon the church had a particular purpose, which was to further promote unity and maturity among the saints, as cited in verse 14. Smith submitted that the gifts were given to the saints in the church. In this context, the

7 term “saints” pointed to evangelists, pastors, and teachers (Smith 2007, 356).

However, building on Smith’s view, “saints” could be extended to many more offices within the church that also promoted unity and maturity within the body of

Christ, such as a pastor’s wife. I believed that the pastor’s wife could and should be viewed as a gift to the body of Christ.

Throughout the Scriptures, certain women led lives with the mission to equip and build up the church and the body of Christ. This was particularly evident in texts authored by Paul. These women’s titles were not specified in

Paul’s fivefold ministry to the early church noted in Ephesians 4:10-11: the apostles, the prophets, the evangelists, the pastors and teachers. Rather, their titles were known as deacons (Acts 6:3), elders (Acts 15:6), and ministers

(Colossians 1:26-27), all of which were vital gifts to the body of Christ. These verses illuminated the truth that each gift is valuable, as each one is from God:

With much skepticism concerning women in church leadership, Davey’s teaching on “Judging Jezebel” noted that “There will be churches that will allow women to preach and teach men or mixed audiences of men and women and churches that will not” (Davey 2008, Wisdom Online). In response to his teaching, Rebekah Prewitt, in The Proper Role of the Wife, asked, “where does this leave wives? What roles should they then play in the church?” (Prewitt 2019,

176). Prewitt went on to reference women who held notable positions and, in my

8 opinion, changed the trajectory of women in leadership roles. She mentioned

Miriam, Deborah, Huldah, Priscilla, Phoebe, and others who are later addressed in my theological foundation.

My mission to discover the roles and responsibilities of black pastors’ wives of the Shepherds Connection was rooted on this premise: pastors’ wives, too, were gifts to the body of Christ. As earlier suggested by the scholars’ opinions Barth discussed in his work, the text and corresponding translations were not intended to be exhaustive of people who were gifts to the church and the body of Christ. I maintained the belief that many pastors’ wives operated in ways that could be considered as equipping God’s people to His work and building up the church and the body of Christ. This discovery project was designed to aid them, through Scriptures, to understand the ideology behind their position, and to grasp methodology to fulfill the calling as pastors’ wives.

Theological Foundation

The theological foundation of my project focused on womanist theology.

The ambiguous scope of a pastor’s wife’s roles and responsibilities proved difficult to define, as it related to God’s purpose and will for her. I searched for related answers through lenses of womanist theology.

Mitchem shared, “The defined area of womanist theology is relatively new.

The development of womanist theology has the potential to shape personal and communal meaning in faith, to analyze church doctrine, and to challenge ecclesiastic operation” (Mitchem 2002, ix) She also added:

Womanist theology is about and for black woman. Why is this type of

theology needed? Both feminist and black theologians are, respectively, above women and black people. Aren’t black women included in these discussions? Isn’t womanist theology redundant? If theology includes discussion of the actions of God in human life, then exploration of the presence of God in the lives of black American women is necessary. Black women’s lived experiences have structured their meaning-worlds that must be reflected in lives of faith. (Mitchem 2002, 5)

My project needed womanist theology to bring consciousness to African

American women. This theology spoke directly to the role and identity within the context of a black woman’s life. Patricia Williams shared her personal reflections on the subject:

I remember with great clarity the moment I discovered that I was “colored.” I was three and already knew that I was a “Negro” …but “colored” was something else . . . I still remember the crash of that devastating moment of union . . . I have spent the rest of my life recovering from the degradation of being divided against myself; I am still trying to overcome the polarity of my own vulnerability. (Williams 1991,119)

Womanist theology conflated with womanist hermeneutics was, undoubtedly, an integral part of my project. This was primarily because I believed it was important to first understand those for whom I was conducting this project.

The pastors’ wives I ventured to help with this project were women of various ethnicities, including this often-neglected demographic: the black woman in religious leadership positions—namely, the position of a pastor’s wife.

This project strove to assist such a woman, which meant it had to draw largely on womanist hermeneutics. In my observations, the discipline of womanist hermeneutics placed great emphasis on what I called the

“marginalized woman,” a label which the African American woman was all too familiar with. Smith expressed that she and other biblical scholars would continue the work to bring critical reading to biblical interpretation. As she put it, “We

10 continue to affirm that behind the text, in the text, and in front of the text we find . . . forms of hierarchy and differences that silence, exploit, and delegitimize certain voices, peoples and cultures” (Smith 2015, 5).

Thus, womanist hermeneutics was indispensable to the development of my project. Patterson juxtaposed womanist theology with black or feminist theologies:

Imagine this: A question is presented to you, but before you can answer it, an Anglo woman or man or an African-American man speaks on your behalf. Your opinions are not heard and do not matter . . . Let us be in charge of our theology. (Patterson 2000, 27-28)

To do so, we have to be in charge of our own biblical interpretation.

Cannon offered a depiction of how our own biblical interpretations allowed women to refuse long-standing interpretations about themselves. She described the function of womanist critique of homiletics as a challenge to negative perceptions of women:

A womanist critique of homiletics challenges conventional biblical interpretations that characterize African American women as “sin-bringing Eve” “wilderness-whimpering Hagar,” “henpecking Jezebel,” “whoring Gomer,” “prostituting Mary Magdalene,” and “conspiring Sapphira.” A womanist hermeneutic identifies the frame of sexist-racist social contradictions housed in scared rhetoric that gives women a zero image of ourselves. (Cannon 1995, 114)

Floyd-Thomas described the power of women (particularly black women) in building on their own:

Womanism is revolutionary. Womanism is a paradigm shift wherein Black women no longer look to others for their liberation, but instead look to themselves. The revolutionaries are Black women scholars, who have armed themselves with pen and paper, not simply to dismantle the master’s house, but to do the more important work of building a house of their own. As intellectual revolutionaries, womanist scholars undertake praxis that liberates theory from its captivity to the intellectual frames and

cultural values of those which cause and perpetuate the marginalization of Black women in the first place. (Floyd-Thomas 2006, 1-2)

Floyd-Thomas expressed that womanist theological reflection created frames of thinking and ways of being that normalized black women being agents of their own destiny. Floyd-Thomas noted:

The most common understanding of a womanist is that she is a black woman committed to defying the compounded forces of oppression (namely, racism, classism, sexism, and heterosexism) that threatens her self-actualization as well as the survival of her community. (Floyd-Thomas 2006, 4)

It was my desire that reading my project would inspire pastors’ wives to know that they though they faces forces of oppression while answering the call of duty, they were not alone. As White-Brown put it, “While we are the first lady, we are not the first women ever in this role” (White-Brown 2017,11). I desired that pastors’ wives would not only find their voice within the text, but also decipher their own theology, and develop their own praxis for their context. I further desired that this discovery project would be instrumental in the dismantling of hierarchy, cultural marginalization, and societal patriarchy. I was eager for it to be equally instrumental in promoting the respect women rightfully deserved. I longed that women having unlimited platforms would no longer be a taboo, but rather, a reality within the black church. I concluded that all of this was possible through the employment of womanist theology and hermeneutics, integrated with the application of Eph. 4: 11-13.

Historical Foundation

The historical foundation of my project reviewed the function of black women in the African American church from times past through times present.

This review and critique took notice of patriarchy and its restrictions on women, both within Scripture, and in this current day.

I agreed with and had first-handedly witnessed what White-Brown said concerning our history:

The black church has played a pivotal role in shaping the history and experiences of African Americans in the United States. The church has been the primary spiritual, social, cultural as well as the most autonomous institution in the African American community. (White-Brown 2017, 17)

Delores Williams drew on the words of Malcolm X in her womanist- feminist framework as she wrote:

Don’t let anybody who is oppressing black women ever lay the ground rules. Don’t go by their games, don’t play the game by their rules. Let them know now that this is a new game, and black women have got some new rules. . . . It is clear that what is needed for black women is a fresh start in theology, a new way of doing it that would arise out of black women’s struggle for justice and in no way would be dependent upon the approval of black male and white academics in religion. (Williams 1990, 192)

Indeed, the womanist perspective offered this fresh start of theology for black women. Even in 2019, where society was supposedly post freedom and liberation, I, as a black female, witnessed sexism, classism, and racism in the

Baptist church, in addition to hearing of it in other denominations. When I reviewed my own experience and the history of the black woman’s role in the church, it seemed that black women had been visible, yet invisible all the same.

Through the perspective of womanist theology, black women could be fully

13 visible in their churches and communities at large.

In a collection of essays that examined the roles of women in their churches and communities, Gilkes called attention to several historical principles of interest. She stated:

Black women and men share a religious life but often disagree about how that life should be organized and the relative importance of women’s roles to the life. Black men and women agree on the necessity of opposing racial oppression, but they often disagree over the degree to which the patriarchy that is normative in the dominant society should be reproduced in their lives . . . Through it all, black women have remained committed to an institution that exists largely because of their extraordinary investment of time, talent, and economic resources. (Gilkes 2001, 7)

Gilkes went on to express that “The collectivism and autonomy of organized women has been the most significant historical factor in the survival of denominations within the Sanctified Church” (Gilkes 2001, 57). Dwelling on the power black women had to be productive in the church, she asserted:

Black women capitalized on their leadership in church education. The early Women’s Department revolved around the Prayer and Bible Study Bands which expanded the literacy skills of women collectively; these groups parallel the clubs and seminar groups that were part of the early National Associates of Colored Women. This collective self-education was reflected in the expansion of women’s leadership roles in denominations and in the growth of the Women’s Departments. (Gilkes 2001, 51)

Gilkes named a host of prominent churchwomen such as Mary McLeod

Bethune, who was educated through Moody Bible Institute in 1894-1895. She included Nannie Helen Burroughs who founded the National Training School for

Women and Girls and was widely known for her dynamic speech “How Sisters

Are Hindered from Helping.” Another prominent churchwoman Gilkes recognized was Ida B. Wells, one of the founders of the National Association for the

Advancement of Colored People (Gilkes 2001, 20). Gilkes’ lengthy list of such

14 respected women captured only a negligible fraction of the number of history’s notable women in the black church. Yet, Gilkes explained that denominations still disagreed over the ordination of women in their churches. But as she recounted, this disagreement did not diminish the value of women, as denominations chose to ordain women in the roles of teachers, evangelists, and missionaries.

This excerpt from Gilkes’ work dove deeper into the function of the black woman in church and community leadership, tying in community mothers:

Mothers in community work have . . . occupied positions of leadership in women’s organizations. . . They participated in the strategies that produced real changes for “the Race.” Their successes over the years generated broad networks of appreciative community members who, in turn, became an increasingly valuable resources for confronting new community problems. (Gilkes 2001, 66)

Church founded in 1787 (Lincoln and Mamiya 1990). The black church has progressed since its conception. However, as Floyd-Thomas and company suggested, black women’s voices were not audible in the theological world until the mid-1980s. Floyd-Thomas and company noted that theologians “sought to illumine dimensions of oppression not taken seriously enough by the first generations of Black theologians. Specifically . . . the intersection of race, class, and gender in creating systems of oppression unique to Black women” (Floyd-

Thomas, S. et al. 2007, 92).

Despite the capabilities and callings of the black woman, namely those who were churchwomen and church mothers, many were prevented from being as involved in the church as they could be, due to sexism. However, Floyd-

Thomas and company shared that the “sexism, racism, and classism that may have hindered or impeded some of the churchwomen, church mothers, and community women in the past from receiving recognition, a platform, or position within the church communities have shifted in many dominations” (Floyd-

Thomas, S. et al. 2007, 42). Floyd-Thomas and company went on to cite examples of women who advanced in positions within the church, with one such woman being Vashti Murphy McKenzie, who was appointed the first female bishop of the African Methodist Episcopal Church in 2000. This occurrence spoke volumes of the change in the progression of the black church’s acceptance of women in leadership roles, as it was the first such appointment in nearly 200 years of the African Methodist Episcopal Church’s conception (Floyd-

Thomas, S. et al. 2007, 42).

Apart from Vashti Murphy McKenzie, there were countless black female clergy who refused to allow sexism or racism to hinder them from making a prophetic difference in the black church. Among such leaders was Renita

Weems, who was named by Ebony magazine as one of American’s top fifteen preachers (Floyd-Thomas, S. et al. 2007, 68). There was also Katie Geneva

Cannon, the first African-American woman ordained as a minister in the USA’s

United Presbyterian Church and the first to earn the Doctor of Philosophy degree from New York’s Union Theological Seminary (Floyd-Thomas, S. et al. 2007,

145). Another noteworthy name in this context was Cynthia Hale, who founded and pastored a 5,100-member megachurch in Georgia, with six honorary doctorate degrees in divinity and law (Ray of Hope Christian Church 2017).

The list of dynamic women in the black church continued with Oliver Pearl

Stokes, the first African American woman to receive a doctorate in religious education (Smith 2017). Yet another trailblazer was Susan Owens, an international and national evangelist and author, who co-pastored in Washington,

D.C. alongside her husband. In addition, there was Cheryl J. Sanders, a professor of Christian Ethics at the Howard University School of Divinity, who also functioned as a senior pastor in Washington, D.C. (Howard University

School of Divinity 2017). This list of black women was but a small sample of the many who advanced in the face of sexism, racism, and the like within the church.

Historically, from the 1800s to the present, there was some skepticism concerning the black woman’s role in her family, community and church. The dominant culture, being a patriarchal and white society, collectively questioned the strength of the black woman’s competencies, intellect, and impact. Yet, the black woman continually responded with resounding resilience in the face of sexism, racism, and classism. She made an immeasurable impact on her family, community, and church. I believed that her value was no longer to be questioned, dismissed or discredited. I believed that she was to be seen as a gift, particularly in her role as the pastor’s wife. I believed that she was to be empowered to succeed in her roles and responsibilities, and the inspiration for my project was to offer this empowerment.

Context

The context of my project was drawn from The Word Church, as well as

The Shepherds Connection. First, The Word Church stood as one of the fastest- growing predominantly African American churches in Northeastern Ohio.

Founded in 2000, The Word Church expanded to a megachurch with three campus which services about 10,000 congregants. Second, The Shepherds

Connection, founded in 2010 by my husband and me, is a fellowship that caters exclusively to about 500 senior pastors and their spouses. Members of the

Shepherds Connection led churches all across the country. Their churches varied in size, denomination, age, and more. Additionally, members of the

Shepherds Connection flocked from different parts of the nation to The Word

Church at least once a year for the Gathering of The Shepherds Conference, an event which sought to empower church leaders in their roles and responsibilities.

As the wife of the senior pastor and founder of The Word Church, much of the basis for this project was informed by over 20 years of being a first lady. In addition, my role as co-founder and leader (alongside my husband) of the

Shepherds Connection brought much exposure to the triumphs and struggles of pastors’ wives.

Data for this project was collected from black pastors and black pastors’ wives of the Shepherds Connection during the Gathering of the Shepherds

Conference in June of 2019. The conference took place at The Word Church’s

Main Campus in Cleveland, Ohio.

Project Goals

1. To evaluate the secondary literature on the subject matter.

2. To discover the roles and responsibilities of black pastors’ wives in the

Shepherds Connection.

3. To evaluate the study.

Design and Procedure

1. Review and evaluate secondary literature.

2. Collect materials for research regarding pastors’ wives in the black church

context.

3. Design the questionnaire for black pastors and black pastors’ wives in the

Shepherds Connection.

4. Distribute the questionnaire.

5. Analyze and evaluate the questionnaire.

6. Document the results.

7. Evaluate the study.

Assessment Strategy

The assessment consisted of the completion of a five-point Likert scale questionnaire. The questionnaire also included a section that allowed participants to evaluate the study.

Personal Goals

1. My first personal goal was to learn and gather information about women in church leadership positions who made an impact on their local church, family and community. 2. My second personal goal was that the information I gathered would ignite in me a greater passion to pursue increasing spiritual and emotional growth. 3. My third personal goal was to expand and share my knowledge in womanist

theology and womanist hermeneutics.

Plan of the Paper

This chapter has introduced the reader to this discovery project. The following chapters will include biblical, historical, and theological foundations

(Chapter 2); a review of contemporary and relevant literature (Chapter 3); a detailed description of the method, procedures, and the design of the project

(Chapter 4); and a review of the results (Chapter 5). A final chapter will reflect on the findings and their application to ministry (Chapter 6).

CHAPTER TWO BIBLICAL, THEOLOGICAL, AND HISTORICAL FOUNDATIONS

In this chapter, I address the multiple foundations of my project. For each foundation, I discuss relevant sources that provide a frame of reference for discovering the roles and responsibilities of black pastors’ wives in the

Shepherds Connection.

Foundations

The discussion of foundations begins with the biblical foundation of this project. It is then followed by the theological foundation and concludes with the historical foundation.

Biblical Foundation

I used to think that God’s gifts were on shelves one above the other and that the taller we grew in Christian character the more easily we could reach them. I now find that God’s gifts are on shelves one beneath the other and that it is not a question of growing taller but of stooping lower and that we have to go down, always down to get His best ones. F.B. Meyer

My biblical foundation is grounded in Ephesians 4:10-13, with observations from traditional and nontraditional commentary authors and editors. Having studied these authors and editors’ intellectual property, researched their arguments, and drawn from their insights, I assimilate their teachings into this discovery project regarding the roles and responsibilities of black pastors’ wives within in the Shepherds Connection.

Ephesians 4:10-13 (NASB) reads:

Johnson offers a framework for the outline of Ephesians, noting that many scholars do not view the text as a letter, but rather, a theological treatise addressed “to whom it may concern” (Johnson 1998, 428). She explains that those who adopt this treatise-based outlook of Ephesians consider the document as an attempt to summarize the thoughts conveyed in Paul’s collection of epistles

(Johnson 1998, 428).

However, in his traditional commentary, Barth concentrates on Eph. 4:11-

13 and identifies it not as a synoptic text, but “a locus classicus pointing out the coherence of the church’s origin, order and destiny” (Barth 1974, 478). Here, locus classicus refers to the most authoritative passage on a topic. After affirming this passage as the best known or most authoritative on the church’s formation, function, and future, Barth highlights three purposes of the church in verse

12. The following elements reflect these purposes: (1) the equipping of the saints; (2) the servant’s work; (3) the construction of Christ’s body (Barth 1974,

478). Barth submits that the elements in verse 12 lay out a clear purpose statement for those who have been called and gifted with the ministry gifts from

God mentioned in verse 11. The called and the gifted are to build up and establish those in the body of Christ. Verse 11 does not give an exhaustive list of

22 the called and gifted, as other gifts within the body of Christ are not named in the verse. I believe that these unnamed gifts are also vital to the equipping and building of the church, e.g., the pastor’s wife.

Barth’s discusses an interpretation of Eph 4:11-13 that has an aristocratic—that is, a clerical and ecclesiastical—implication. This interpretation distinguishes the masses of the saints from the superior class, or the officers of the church. This aristocratic overtone separates clergymen (and clergywomen) from the laity, recognizing clergy as those to whom the privilege and burden of the prescribed Ephesian purposes are exclusively assigned. With that said, I believe that the office or position of the pastor’s wife should also be distinguished from the laity, as this position likewise carries the privilege and burden to fulfill the Ephesian purposes or construction work exclusively assigned. Every one of the called and gifted is a servus servorum dei, or a servant of God’s servants

(Barth 1974, 481). He or she is a herdsman or herdswoman of God’s flock, who understands himself or herself as a minister to ministers.

According to Gal. 3:28 (NLT), “There is no longer Jew or Gentile, slave or free, male and female. For you are all one in Christ Jesus.” In addition to equality in nationality and social status, this verse announces equality in the inherent value of men and women; the verse addresses equality before addressing unity.

Riches discusses the oversight of equality as a barrier for growth in unity within the church. He states, “A patriarchal, authoritarian, clerical church can easily fail to listen to the voices and to acknowledge the gifts of the laity, especially women, and so fail to grow into mature unity” (Riches 2004, 479). Here, Riches is

23 referring to the gifts women posses. However, I believe the same principle is applicable to seeing women as gifts. Simply put, failure to recognize gifts within the church—namely, the gifts of the pastor’s wife—hinders the church from thriving in its Ephesian purposes.

I submit that if women are marginalized and are not recognized as gifts from God to the church, the full presence of God is limited within that scared place and the doctrine of unity is fractured. Joel 2:28-29 (NIV), declares, ‘And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions.

Even on my servants, both men and women, I will pour out my Spirit in those days.” I further submit that if there is any uncertainty about women in ministry, this reference from Joel diminishes such uncertainty; the verse qualifies women as hosts on whom God’s Spirit may rest, as agents of prophesy, and as servants of God. Acts 2:17 echoes this same declaration in Joel, reiterating

God’s inclusion of women as ministers commissioned to fulfill His purpose for His church.

Smith interprets Eph. 4:10-13 to mean that one should live according to his or her calling (Smith 2007, 356). She notes that the gifts allow the saints to function as apostles, prophets, evangelists, pastors, and teachers in the body, which is the church. She additionally notes that the gifts God bestows upon the church have a particular purpose, which is to further promote unity and maturity among the saints, as cited in verse 14. Smith submits that the gifts were given to the saints in the church. In this context, the term “saints" points to evangelists,

24 pastors, and teachers (Smith 2007, 356). However, building on Smith’s view,

“saints” can be extended to many more offices within the church that also promote unity and maturity within the body of Christ, such as a pastor’s wife. I believe that the wife of a pastor who is operating in her calling, roles, and responsibilities can and should be viewed as a gift to the body of Christ, just as others cited in Eph. 4:10-13.

Throughout the Scriptures, including Paul’s epistles, we read about certain women whose life’s mission was to equip and build up the church and the body of Christ. These women’s titles do not appear among Paul’s fivefold ministry to the early church noted in Ephesians 4:10-11: the apostles, the prophets, the evangelists, the pastors and teachers. However, their titles are listed elsewhere as deacons (Acts 6:3), elders (Acts 15:6), and ministers (Colossians 1:26-27), all of which are vital gifts to the body of Christ. The following verses illuminate the truth that each gift is valuable, as each one is from God:

4 Now there are varieties of gifts, but the same Spirit. 5 And there are varieties of ministries, and the same Lord. 6 There are varieties of effects, but the same God who works all things in all persons. 7 But to each one is given the manifestation of the Spirit for the common good. 8 For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; 9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 10 and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. 11 But one and the same Spirit works all these things, distributing to each one individually just as He wills. 1 Corinthians 12:4-11 (NASB)

Disapproving of placing women in positions of authority within the church,

Davey notes, “There will be churches that will allow women to preach and teach men or mixed audiences of men and women and churches that will not” (Davey

2008). In response to his teaching, Prewitt asks, “Where does this leave wives?

What roles should they then play in the church?” (Prewitt 2019, 176). Prewitt goes on to reference women who held notable positions and, in my opinion, changed the trajectory of women in leadership roles. She names Miriam,

Deborah, Huldah, Priscilla, Phoebe, and others, who I later mention in my theological foundation discussion.

In a womanist essay on Ephesians 4:11-16, Maparyan suggests that the

Divine has planted each of us with distinctive talents and responsibilities. These talents and responsibilities work to promote a collective purpose and communal wellbeing. Maparyan’s enumerates the gifts highlighted in the passage with a brief description of how they function:

Apostles are people sent out with a special message or on a special commission. A prophet is a person who delivers messages from God to humanity, who mediates communication between God and humans, and who may serve as an inspired teacher based on what is received from God. An evangelist is someone who talks about something with great enthusiasm, someone who wants to tell the good news, who seeks to transform or convert others through their inspired feeling about the Divine. A pastor is one who guides others through along the path, a helper, a minister to a group of people. A teacher is literally one who teaches, one who shares information and helps people to understand it. (Maparyan 2016, 336)

Maparyan’s description of gifts above resembles what I believe to be a pastor’s wife’s resume. These descriptions encapsulate what many pastors’ wives are not only capable of, but how they regularly labor. Unfortunately, there may always be individuals who view the pastor’s wife as an added bonus to the ministry. However, I believe she is an indispensable gift, and not an inessential hand. I agree with Maparyan’s assessment that Ephesians 4:11-16 is “tacitly

26 inviting us to rise above the nonsense of systems of oppression and dehumanization that try to talk us out of our deepest self-knowledge and knowledge of the universe, and it is reminding us of the many gifts we have to work with” (Maparyan 2016, 336). I submit that a befitting way to rise above the nonsense of the oppressing women within the church is to, first, acknowledge that women in leadership (including pastors’ wives) are indeed gifts. But simply rising above sexism in the church is not sufficient. The church can subdue oppressing and dehumanizing systems against women and trample such systems underfoot by embracing this truth: the gift of the woman—including all her roles and responsibilities—is one that is vital to the purpose, edification, and building of the Kingdom.

DeSilva asserts that Eph. 4: 11-16 is a call for all who are in the church to be part of building up the Kingdom. Conceptualizing the text as instruction for the ministry of all saints, and not just those in specific offices, he states:

Ephesians 4:11-16 articulates a healthy model for ministry, one that needs to be universally grasped and enacted if the church hopes to keep up with the needs of the world. Those who occupy specialized church offices, who therefore are designated “clergy,” are set apart by God to fulfill an equipping role, but the work of ministry belongs to all the saints. (DeSilva 2004, 731)

DeSliva goes on to add:

Many congregations need to be awakened to this truth and equipped to rise their great calling and responsibility before God. Many pastors need to recover the focus of their work, moving away from the model of doing ministry on behalf of the congregation (a model many churches force their pastor to accept) to helping their parishioners discover and fulfill their own ministries. (DeSliva 2004, 731)

DeSilva shows concern with the church meeting the needs of the world.

However, he expresses that meeting this need cannot be accomplished by clergy alone, but by the concert, ministerial effort and influence of all those within the body. I concur with DeSilva that the work of ministry belongs to all the saints. For too long, the church has assumed that the pastor is responsible for meeting all the needs of the ministry. But if the church is to succeed in reaching beyond those in its pews and impacting a larger segment of the community, then saints need to collectively answer their calling. The church’s effectiveness and efficiency would be promoted by both clergy and laity operating in their ministerial gifts. Hence, building up the body of Christ would be the church’s unified objective.

Mays echoes DeSliva’s sentiments as he discusses Eph. 4:7-16.

Advocating a common, shared task of building up the church, He conceptualizes the term “gift.” He notes:

Ephesians combines a Christological interpretation of the passage with the representation if the ascended Christ as the supreme head. The “gifts” of Christ are not identified with spiritual gifts in general (in spite of v. 8), but with persons who were assigned to preach the gospel and/or to take care of the congregations. As a result, modern commentators have debated the extent to which Ephesians presuppose and legitimates an institutionalized ministry. In the context, however, the interest centers on the workers’ common task, to build up the church and ward off all kinds of false teaching, so that the entire body of Christ and all its members may grow up in harmony and reach full maturity. (Mays 1998,1117-1118)

Burgess and van der Maas provide a more concrete definition of the term

“gift,” as they state:

The Holy Spirit is called a “gift” three times in the book of Acts (2:38; 10:45; 11:17) and once specifically “the gifts of God” (Acts 8:20); cf. also John 4:10). Yet this terminology (Gk. dōrea, dṓron, doma, or dṓrema) is

not used in the NT to refer to the varied powers and activities of those who have received the Spirit. “Gifts” in the NT are normally either sacrifices (Matt. 5:23-24; 8:4; 15:5; 23:18-19; Luke 21:1, 4; Heb. 5:1; 8:3-4; 9:9; 11:4) or material gifts of some kind(e.g. Matt. 7:11; Luke 11:13;Phil. 4:17; Rev11:10) . . . Only in Eph. 4:8 are “gifts”(Gk. domata ) viewed in relation to the ministers of the church, and even here the choice of words is not Paul’s own, for he is quoting from Ps. 68:18. The reference is not to a divinely given power to perform these ministries, but to the persons who perform them: apostles, prophets, evangelists, and teachers. (Burgess and van der Maas 2003, 664-665)

When I look at these passages, I see the gifts in the New Testament: gifts from Christ to His church; gifts to equip His people to do His work and build up

His body; gifts such as the apostles, the prophets, the evangelists, the pastors, and teachers. I believe that ultimately, God, in His sovereignty, dictates whom the church should call a gift. The fact that Scripture expressly labels the specific roles above as gifts, I reason, means these listed items are undisputable gifts to the church. However, I do not think Paul’s omission of other items negates the existence of any other gifts. I contend that with the idea that Paul’s list in

Ephesians 4: 11-16 is complete or exhaustive of all gifts given to building up the body of Christ. Gifts I believe to be omitted from Paul’s list include: children and teen leaders, counselors, worship leaders, and, specific to this context, pastors’ wives.

Paul himself pays homage to a host of women who labored for the

Kingdom, some of whom were likely wives of men who served in the church.

Such women included: Apphia, who hosted and led house church, and was possibly Philemon’s wife (Philemon 1:2); Priscilla, who also hosted house church and ministered along with her husband, Aquila (Romans 16:3-5); Phoebe, a

29 minister or deacon, (Romans 16:1-2); and Junia, who suffered for her faith along with Andronicus, who was possibly her husband (Romans 16:7).

Paul also acknowledges Tryphena and Tryhosa, who were both possibly deaconesses (Romans 16:12), as well as Chloe (1 Corinthians 1:11 church) and

Nympha (Colossians 4:15), who both hosted house church. Paul additionally recognizes Claudia, who was prominent in the Roman church, and who was the wife of a Roman senator (2 Timothy 4:21).

Scripture contains plenty of other mentions of women outside of Paul’s writings, from Elizabeth, who was described as one righteous in God’s sight, along with her husband, Zechariah the priest (Luke 1-5-7); Anna, a prophetess who worshipped day and night in the temple (Luke 2:36-37); to Lydia, who Luke describes as a hospitable woman who led house church and received Paul and others with him (Luke 16:14-15). The listing of women above is nowhere near complete; it does not contain all notable women of New Testament Scriptures.

The Old Testament gives accounts of the likes of Deborah, a prophetess, judge, and wife who led Israel’s army into victorious battle (Judges 4); Esther, a bold queen who risked her life to save her people by approaching her husband without invitation (Esther chapters 1-10); and Abigail, whose wisdom averted her husband and family’s destruction while keeping King David from tragic bloodshed

(Samuel 25:14-35).

Again, this tabulation does not accurately capture all the instances where women in Scripture have acted in ways that built up God’s people or even saved them from destruction. Though incomplete, this tabulation points out something

30 many of these notable women have in common: they are wives. A great deal of them are wives of men of God. Even with such an abridged list, I doubt that Paul would deny that these women and their heroic contributions were gifts to God’s people. I assert, once more, that Paul’s list of gifts can befittingly be expanded to include pastors’ wives. They, too, are vital in equipping and building up the body of Christ.

Scriptures support women in ministry. Batchelor points out that Jesus heavily involved women in His ministry and even entrusted them to deliver the

Gospel—the good news of His resurrection to men (Matt. 28:1-10; Luke 8:3;

23:49; John 11:1-46; 12:1-8) (Batchelor 2008). Batchelor also stresses that New

Testament Scripture does not limit any spiritual gifts to men (1 Corinthians

12:27–31; Romans 12:3–8; 1 Peter 4:8–11) (Batchelor 2008, Amazing Facts). He adds that Scripture "[commands women] to edify the body of Christ, and this edification include[s] teaching (Titus 2:4) and prophecy (Acts 2:17, 18; 21:9; 1

Corinthians 11:5)” (Batchelor 2008).

Like Paul, many pastors have offered accolades to women in their congregation for one contribution or another, be it their uplifting testimonies, powerful singing voices, astute minds, or creative wit. Yet, it remains that women within the same assemblies continue to experience sexism (along with classism, racism, and sociopolitical exploitation). This should not be. I hold that merely giving women accolades for their contributions without perceiving them and their work within the church as gifts perpetuates a cycle of sexism and

31 oppression within the church. I submit that such a practice hinders women from maximizing their giftings in ministry.

With my background, one might assume that because of my husband, Dr.

R.A. Vernon’s, achievements and our thriving ministry at The Word Church, that my roles and responsibilities have unfolded effortlessly. This is certainly not the case. I, too, have been inadvertently left out of the narrative of a church both I and my husband birthed together. I have witnessed the black church aid and abet the oppression of women by endorsing preachers who refuse to acknowledge, license, or ordain women. I have observed the black church as it unwaveringly supported practices that precluded women from speaking from the pulpit.

The purpose of my project was to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection, so as to help black pastors’ wives more effectively thrive in their position. As stated earlier concerning Eph. 4, the text and corresponding translations are not intended to be exhaustive of

Paul’s plausible description of the gifts to the church and the body of Christ. I assert that many pastors’ wives serve and operate in ways that could be considered as equipping God’s people to do His work and building up the church and the body of Christ. Hence, pastors’ wives are also gifts. This discovery project will aid pastors’ wives to thrive in their roles and responsibilities by inspiring the black church to appreciate the gift of the pastor’s wife, along with her labor to build up the Kingdom.

Theological Foundation

The theological foundation of my project focuses on womanist theology.

The ambiguous scope of a pastor’s wife’s roles and responsibilities has proven difficult to define. In this section, I search for relevant definitions and answers of the essence of pastor’s wife’s position through insights from womanist theologians, as well as womanist hermeneutics.

My research draws heavily from the works of Delores Williams, Katie G.

Canon and Jacquelyn Grant. I believe Williams, Canon, and Grant’s womanist theology is a response to black liberation theology. Developed by James Cone, black liberation theology has provided a centralized basis of womanist theology for my project. Without considering the black liberation theology perspective, the theological posture of the black church and its view of women in the theological framework would be incomplete or possibly nonexistent. The question that black pastors and congregants must ask themselves is this: are we ready to swing the pendulum in the direction of liberation of women in our ministry?

Floyd-Thomas and company take a traditional approach by defining

“theology,” and exploring the term’s etymology. The root word for theology is the compound Greek word theos which “has been defined as the divine or God, and logos as words or thoughts about God” (Floyd-Thomas, S. et al. 2007, 74).

Until the mid-1960s, words or thoughts about God were only presented from a

Eurocentric perspective. Cone shares that “white American theology [had] not been involved in the development of black liberation theology. It had basically been a theology of the white oppressor, giving religious sanction to the genocide

33 of Amerindians and the enslavement of Africans” (Cone 2010, 4). Expectedly, white America was also not interested in womanist theology. Therefore, the

African American woman had to define and discover her own theology and create her own etymological ‘black self,’ reevaluating her place in Christ and the

Bible.

Cone, who is viewed by many as the progenitor of black theology, challenged the conscious of not just whites, but all who viewed theology exclusively through a Eurocentric lens. He became antagonistic and was an apologist for the need for justice, freedom, and liberation against white oppressors. Cone’s application of theology was not just abstract and scholarly. It was also experiential. His approach to theology was largely informed by his own experiences as a black man in America wading through the turbulent tides of the

Civil Rights era.

Though Cone respected certain perspectives of Eurocentric scholarship, he eventually developed an Afrocentric perspective of theology that had never been provided from an academic and scholarly perspective. He notes that Christ, and not European theologians such as Barth, Tillich, and company, was his central theological standard (Cone 2010, 83).

Similar to Cone, my experiences continually push me to look to Christ as the basis for my theology; I am compelled to conform my theology to reflect

Christ instead of reflecting the assertions of the dominant European and patriarchal theologians. I feel the need to yell and push back against how people have marginalized women in certain leadership positions. I assert that black

34 congregants, along with their pastors, must deal with liberation. They must confront the theology which has had a jarring effect on women in church leadership and has been inconsistent with Christ’s view of isonomy. God is always on the side of those who are marginalized in society. As such, the black church must grapple with how it can become more like Christ by emancipating individuals—such as pastors’ wives—who have been caged due to the ravages of sexism. hierarchy, ego, and lack of trust, education, mentorship, resources, and the like.

I believe womanist theology is the key ingredient to this pedagogical culture of ambivalence concerning women in leadership in the black church.

Without womanist theology, black pastors’ wives are left at a disadvantage in their calling.

Explaining the development of womanist theology, Mitchem shares:

The defined area of womanist theology is relatively new. This theological development is similar to the development of black theology, feminist theology and other liberation theologies, yet distinct. It is both deconstructive and constructive and may employ a variety of disciplinary tools. Womanist theology offers opportunities for black women to fully participate in the theological process and dialogues. Also, the development of womanist theology has the potential to shape personal and communal meaning in faith, to analyze church doctrine, and to challenge ecclesiastic operation. (Mitchem 2002, ix)

From Mitchem’s words, I reason that womanist theology works to rectify the disadvantage black pastors’ wives have long faced in carrying out their calling. Through womanist theology, black pastors’ wives can affect the same church practices that inevitably affect them. Mitchem further adds:

Womanist theology is about and for black woman. Why is this type of theology needed? Both feminist and black theologians are, respectively,

above women and black people. Aren’t black women included in these discussions? Isn’t womanist theology redundant? If theology includes discussion of the actions of God in human life, then exploration of the presence of God in the lives of black American women is necessary. Black women’s lived experiences have structured their meaning-worlds that must be reflected in lives of faith. (Mitchem 2002, 5)

Here, Mitchem opposes the notion that womanist theology may be redundant, affirming that black women’s voices are excluded from that of black theologians (who are presumably men) and feminists (who are presumably white). As such, my discovery project itself is necessary because it does what other oppressed groups have not done; it speaks specifically for the black woman—specifically, the black woman in the black church.

My project relies on womanist theology to bring consciousness to black women in leadership roles in the black church. For too long, the erroneous teaching of Eurocentric theology, as well as teaching from black men, have led women into viewing themselves through patriarchal lenses. These teachings have coerced women to adopt perspectives of what it is to be a black woman from those who are neither black nor women. In contrast, womanist theology is informed by the outlook and experience of black women. Williams, a womanist theologian, shares her personal reflections on the subject:

I remember with great clarity the moment I discovered that I was “colored.” I was three and already knew that I was a “Negro” . . . but “colored” was something else . . . I still remember the rest of my life recovering from the degradation of being divided against myself; I am still trying to overcome the polarity of my own vulnerability. (Williams 1991,119)

In my attempt to unearth the relevance and reality of womanist theology in black pastors’ wives’ experiences, I discovered a different Christological statement that only a black woman can say:

I am a womanist because I boldly look through my own eyes and see Jesus for myself. . . . You will discover as I did there is more God. And if we are to experience it, we must stop waiting on someone to spoon-feed us. Let’s seize it. (Copeland 1993, 124)

My experience as a pastor’s wife has been an interesting one. I have seen

God move, not only in the lives of the parishioners, but in my life as well. I have observed that the members’ testimonies have increased their faith. But their testimonies have also enlarged my faith to levels beyond my scope of imagination. My encounters have included visits at the hospital and nursing homes; daily intercession; endless phone conversations to encourage the weary; sliding benevolence funds in the hands of the needy; receiving whispers of heartbreak and betrayal in my ear; holding hands of the broken as they closed the casket on their babies; and so much more. All of these experiences in this position as a pastor’s wife have shaped my ministry giftings in a way that I believe womanist perspectives give credence to.

What exactly does “womanist” mean? Walker colorfully describes the term in this manner:

Womanist 1. From womanish. (opp. Of “girlish,” i.e., frivolous, irresponsible, not serious.) A black feminist or feminist of color. From the black folk expression of mothers to female children, “You acting womanish,” i.e., like a woman. Usually referring to outrageous, audacious, courageous or willful behavior. Wanting to know more and in greater depth than is considered “good” for one. Interested in grown-up doings. Acting grown up. Being grown up. Interchangeable with another black folk expression: “You trying to be grown.” Responsible. In charge. Serious. And loves music. Loves dance. Love the moon. Loves the Spirit. Loves love and food and roundness. Love struggle. Loves the Folk. Loves herself. Regardless. (Walker 1983, xi-xii)

Baker-Fletcher further clarifies who womanists are by depicting them as such: “Womanists are Black women who pass on the gift of holding things together from generation to generation” (Baker-Fletcher 1994, 54).

Womanist theology, conflated with womanist hermeneutics, is undoubtedly an integral part of my project. This is primarily because I believe it is important to first understand those for whom I’m facilitating this discovery project. The pastors’ wives I am venturing to empower with this project are women with different experiences and backgrounds, including this often-neglected demographic: the African American woman holding religious leadership positions—namely, the position of a pastor’s wife—who has often had to sacrifice for her family, church, and her community.

Considering the burden on this often-overlooked class, Mitchem offers a profound thought:

When African American women have reexamined their lives following pain, a response has often been greater dedication to the life of the community, to networking, to working for others. Salvation becomes a community event. As has happened repeatedly in the lives of black women, from Ida Wells Barnett to Fannie Lou Hamer, activism for the greater community is birthed. Each person is saved not merely for self, but community. (Mitchem 2002, 112)

In my observations, the discipline of womanist hermeneutics places great emphasis on what is called again the “marginalized woman,” a label which the

African American woman is all too familiar with. Smith states that she and other biblical scholars will continue the work to bring critical reading to biblical interpretation. As she puts it, “We continue to affirm that behind the text, in the text, and in front of the text we find . . . forms of hierarchy and differences that

38 silence, exploit, and delegitimize certain voices, peoples and cultures” (Smith

2015, 5). Smith also adds:

Womanist biblical hermeneutics prioritizes the communal and particular lived experiences, history, and artifacts of black women and other women of color as a point of departure, a focal point, and overarching interpretative lens for critical analysis of the Bible and other sacred texts, contexts, cultures, readers and readings. (Smith 2015, 8)

Similarly, Williams asserts:

Womanist hermeneutics must take seriously the assumption that the Bible is a male story populated by human males, divine males, divine male emissaries, and human women mostly servicing male goals, whether social, political, cultural or religious. Thus, when they probe the Bible for meaning relevant to African- American women’s experience and faith, contemporary womanist engages a hermeneutical posture of suspicion, just as their feminist sisters do. (Williams 2013, 166)

Read together, Smith and Williams’ ideas call for a different standard of interpretation when engaging Scripture, where the dominant perspective is no longer that of men at the expense of women. Rather, the standard of interpretation is heavily informed by the experiences of women of color.

Williams also submits the following:

By engaging this womanist hermeneutics of identification-ascertainment, black liberation theologians will be able to see the junctures at which they and the community need to be critical of their way of using the Bible. Engaging this hermeneutic also allows black theologians to see at what point they must be critical of the biblical text itself, in those instances where the text supports oppression, exclusion and even death of innocent people. (Williams 2013, 133)

Thus, womanist hermeneutics is indispensable to the development of my discovery project because it demands a creatively critical look at biblical text instead of a conventional look. This means black women can approach biblical text with a fresh perspective and not through a traditional lens. Patterson unpacks this concept as she juxtaposes womanist theology with black or feminist

39 theologies. “Imagine this: A question is presented to you, but before you can answer it, an Anglo woman or man or an African-American man speaks on your behalf. Your opinions are not heard and do not matter . . . Let us be in charge of our theology” (Patterson 2000, 27-28). To be in charge of our own theology, I believe black women must be active in retelling our own stories and explore biblical interpretation for ourselves.

Cannon describes the function of womanist critique of homiletics as a challenge to negative perceptions of women:

I appreciate Cannon’s description of how womanist hermeneutics challenge biasedly negative perceptions of women. I believe these negative perceptions are biased because they often ignore the applaudable characteristics of the women the defame, ignore the circumstances that caused women to behave in a given manner, or ignore the detestable characteristics of men involved in the narrative. Was Eve the only one to eat of the forbidden fruit? Did

Hagar not have a considerable reason to whimper in the wilderness? Was a woman in power not expected to be assertive? Were the men that Gomer and

Mary Magdalene were “whoring” with not equally deserving of the title ascribed to these two women? Was it not her husband—a man—that Saphira conspired with?

Womanist hermeneutics provide women the space to be analytical with sacred texts and build their own interpretations particularly if those interpretations challenge oppressive patriarchal perceptions.

Floyd-Thomas describes the power of women (particularly black women) in building on their own:

Floyd-Thomas expresses that womanist theological reflection creates frames of thinking and ways of being that normalize black women being agents of their own destiny. Floyd-Thomas states:

The most common understanding of a womanist is that she is a black woman committed to defying the compounded forces of oppression (namely, racism, classism, sexism, and heterosexism) that threaten her self-actualization as well as the survival of her community. (Floyd-Thomas 2006, 4)

It is my desire that reading my project inspires black pastors’ wives to know that they are not alone in their quest to excellently answer the call of duty. I desire that they will not only find their voice within the text, but also decipher their own theology, and develop their own praxis for their context. I long for them to know that “while we are the first lady, we are not the first women ever in this role”. (White-Brown 2017,11). I further desire that this discovery project is instrumental in the dismantling of hierarchy, cultural marginalization and societal

41 patriarchy. I’m eager for it to be equally instrumental in promoting the respect women rightfully deserve. Furthermore, I long that it will advocate for women, so that them having unlimited platforms would no longer be a taboo, but rather, a reality within the black church. I submit that all of this is possible through the employment of womanist theology and hermeneutics, integrated with the application of Eph. 4: 11-13.

Historical Foundation

But all the same I said thank God, I got another chance. I wanted to preach a great sermon about colored women sitting on high, but there wasn’t no pulpit for me. Zora Neale Hurston

My project is set in the history of the roles and responsibilities of black pastors’ wives in the black church context. Based on my personal narrative, I have witnessed, and therefore agree with, what White-Brown says concerning the black church’s history:

Again, I affirm White-Brown’s statements to be true. The black church has shown itself to be the safety net for black communities and can often be viewed, in my opinion, as the nucleus for most black Christian homes. The African

American church, without advertisement, is the conduit through which many black families receive food, financial advice, and education, as well as spiritual, social, cultural, and psychological support. It is often church mothers and pastors’

42 wives who spearhead efforts to ensure that their churches are equipped to meet the existential plight of their communities. With that said, the black church should dutifully question and decry Eurocentric and patriarchal narratives which portray black women (specifically black pastors’ wives) as persons incapable of vital leadership roles. I believe that the black pastor’s wife should never be defined or made to feel as an afterthought or addendum in the church. Hence, my research aims to unearth Scriptures, womanist hermeneutics, womanist theology, and historical support which together demonstrate how important the black pastor’s wife is to the black church.

Sexism within the black church continues to be a major issue of concern.

The term sexism refers to systemic discriminatory practices and attitudes that devalue and denigrates women within society. Sexism is related to patriarchy, which is a term derived from Latin for “rule of the father.” Patriarchy is a complex system of social relations that operate in private and public contexts and across social institutions in which power is allocated to men over women and children

(Floyd-Thomas, S. et al. 2007, 107-108).

It is baffling and unbeknownst to me why some denominations still suffer with inequality and male exclusivity within their fellowship that exclude women from ministering in their pulpits and in certain positions. From my experience, black women are the majority in the pews, choir, classroom, organizations, and in leadership positions in the black church. Relatedly, black womanist theologians such as Katie Geneva Cannon and Deloris Williams have challenged sexism within black church life by calling for reevaluation of methodologies and

43 assumptions about black Christianity from the perspective of black women’s historical and contemporary experiences (Floyd-Thomas, S. et al. 2007, 108).

Green notes that the black male also has a role to play in women’s liberation. She offers insight for why black males in the church are complacent towards the matter. She points out that black male pastors may be sexist, may see the women’s movement as a detraction from racial issues black face, or may feel that black women are already liberated (Green 2003, 117).

Green builds on insights from Hull, Scott, and Smith’s 1982 publication, All

The Women Are White, All The Blacks Are Men, But Some Of Us Are Brave. She comments on the black church’s disposition towards women in leadership. She poignantly states:

Unfortunately, the ministry of women as fully ordained clergy has always been subject to controversy. For the most part, men have monopolized the ministry. Many of the founders of Black churches ignored the unfairness of some of the practices, even though these practices were analogous to the injustices of the White society against African Americans. (Green 2003, 117)

Green continues:

Black women have been rewarded for accomplishments in backbone or supportive roles. However, in many instances, they have been punished for attempting to move to principal positions by being denied leadership positions, by being questioned on the authenticity of their call to the ministry, and by being ignored in their pursuits. (Green 2003, 118)

I find the condition outlined above to be utterly ridiculous. I deem it an insult to God’s calling on the lives of black women. Here we are, supposedly post freedom and liberation in the year 2019, and I, as a black female, have directly witnessed cultural assault through sexism, classism, and racism in the Baptist church. I have also heard of many similar experiences in other denominations.

The oppression black face is one of many layers: gender, race, and class. It is a gravely disheartening type of oppression. Yet, Wagner lends encouragement characterizing oppression as a strengthening force. Wagner says:

Oppressed people survived; and more than that, they accomplished seeming impossible tasks and successfully demanded improvements in their condition. Courage, adaptability, and strength of spirit are revealed by their stories. Despite the overwhelming institutional power of slavery, for example, African Americans maintained integrity, families, and community. (Wagner 2001, 15)

Wagner adds:

We Euro Americans are filled with poison of misinformation. Great gaps of knowledge accompany the lies. Omissions teach us equally, and more insidiously, than misinformation. The lesson of exclusion is clear. Groups of people included in the interpretation of history are respected, while excluded groups are outsiders and can easily be ignored. If our teachers do not tell us about a group of people, we assume they are unimportant. (Wagner 2001,13)

Through a womanist perspective, black women assume the role of teachers, teaching those who are among the included, so that they (the included) never again think of them (black women) as unimportant. Black women have played too great a role in the churches and communities to be deemed unimportant.

In a collection of essays that examine the roles of women in their churches and communities, Gilkes draws attention to several historical principles of interest. She states:

Black women and men share a religious life but often disagree about how that life should be organized and the relative importance of women’s roles to the life. Black men and women agree on the necessity of opposing racial oppression, but they often disagree over the degree to which the patriarchy that is normative in the dominate society should be reproduced in their lives. Economic disadvantage makes it necessary for most black women to work. Although they contribute to individual, family, and

community survival, black women’s economic roles present a challenge to normative (or hegemonic) patriarchy. The results historically have been a wide variety of expressions of ambivalence, conflict, and cultural tensions surrounding women’s experience and women’s roles in church and community. Through it all, black women have remained committed to an institution that exists largely because of their extraordinary investment of time, talent, and economic resources. (Gilkes 2001, 7)

Gilkes goes on to express:

The collectivism and autonomy of organized women has been the most significant historical factor in the survival of denominations within the Sanctified Church. In churches with structure derived from male positions, women’s organization with parallel structure maintain the visibility of female leaders. (Gilkes 2001, 57)

Gilkes dwells on the power black women have to be productive in the church. Specifically, she sheds light on the productivity and capabilities of black women in leadership roles within the church as she notes:

Green also agrees that black women have been productive in the black church, ands have gained prestige through accomplishments such as speaking to mass audiences. However, she points out that the renown black women gained did not remedy the distinct gender roles in the church. She writes that although black women have seen growth in public speaking opportunities and even speak at national conventions, “the distinction between speaking and teaching as female roles and preaching as a male role is the norm in many Black churches” (Green, 1983 117).

To be clear, gender-based positions in the black church did not persist because of some lack of capable black women. Gilkes gives several examples of prominent churchwomen who had historical significance in the black church such as Mary McLeod Bethune, who was educated through Moody Bible Institute in 1894-1895. Gilkes also names Nannie Helen Burroughs who founded in 1909 the National Training School for Women and Girls and is widely known for her powerful speech at the 1900 National Baptist Convention “How Sisters Are

Hindered from Helping.” Another prominent churchwoman recognized by Gilkes is Ida B. Wells, one of the founders of the National Association for the

Advancement of Colored Women 1896 and Advancement of Colored People

(NAACP) 1909.

Gilkes’ work further tells of Mary Church Terrell, known for being one of the first African American women to earn a college degree; Mother Lizzie Woods

Roberson, a Baptist teacher and academy matron who became First General

Supervisor of a massive women’s work. Also mentioned is Arenia C. Mallory, an educator who, for a while, was the only black female college president. Gilkes’ lengthy list of such respected women captures only a negligible fraction of the number of history’s notable women in the black church’s context.

I am not sure if anyone can give the genesis of black women leading and helping within the black church. However, there is notable research describing how it unfolded from the backwoods of the slave yards, to women’s organizations, to the birthing of denominations and the platforms that were created by black women themselves. One such person who created a platform

47 for black women was Jarena Lee. In 1818, Lee approached Richard Allen, the bishop of the African Methodist Episcopal church, which was the first black denomination in America. Lee requested and received Allen’s approval to hold prayer meetings in her own house. In 1819, Lee “made a bold, public demonstration of her evangelistic calling by interrupting a sermon in Bethel

Church and exhorting extemporaneously from the text chosen by the minister in the pulpit” (Andrews 1986, 6). However, Allen did not chastise her. Instead, he endorsed the calling on her life (Andrews 1986, 6).

Lee is only one amongst a large company of women who chose to answer their calling rather than succumbing to restrictive norms held by the black church.

Zipha Elaw and Julia A. Foote are two other black women who chose to boldly live out their call. “As married women, they initially confined themselves to a

‘household ministry,’ i.e., visiting and informal preaching in the home, which would have been considered fitting for women of their status” (Andrews 1986,

14). However, they soon rejected the roles the church subjected them to and became evangelists independent of the church (Andrews 1986, 14).

Yet, Gilkes explains that denominations still disagreed over the ordination of women in their churches. However, as she recounts, this disagreement did not diminish the value of women, as denominations chose to ordain women in the roles of teachers, evangelists, and missionaries. This excerpt from Gilkes’ work dives deeper into the function of the black woman in church and community leadership, bringing the aspect of community mothers:

Mothers in community work have carried on the roles of elders in traditional West African societies where accumulated wisdom is power.

They have occupied positions of leadership in women’s organizations (e.g., the National Associations of Colored Women) and in local branches of national organizations (e.g., the National Associations for the Advancement of Colored People and the Urban League). They participated in the strategies that produced real changes for “the Race.” Their successes over the years generated broad networks of appreciative community members who, in turn, became an increasingly valuable resources for confronting new community problems. . . . The women performed the griot or African storyteller role for the community just as the grandmothers in black families had been the keepers of the family records. Their ability to function as power brokers stemmed from leadership within historical black women’s movements and organizations. (Gilkes 2001, 66)

I agree with Gilkes’ characterization of community mothers as power brokers, especially in light of their work within their communities. But even with proven competence and the evident capabilities to build the body of Christ and edify communities, black women were not given this acknowledgement in the early years of the black church. Chronicling its development, Lincoln and

Mamiya, in 1990, present a timeline of the genesis of the Black Church’s denominations. I have summarized the timeline below:

 African Methodist Episcopal (AME) Church, Founded in 1787 / 1816  African Methodist Episcopal Zion (AMEZ) Church, Founded in 1796 / 1820  Christian Methodist Episcopal (CME) Church, Founded in 1870  National Black Convention, Founded in 1895  Church of God in Christ (COGIC), Founded in 1897 / 1906  National Black Convention of America, Founded in 1915  Progressive National Baptist Convention (PNBC), Founded in 1961  National Missionary Baptist Convention of America, Founded in 1988  Full Gospel Baptist Church Fellowship, Founded in 1992.

As seen in the preceding timeline, the black church has been progressing since its conception. However, As Floyd-Thomas and company suggest, black women’s voices were not audible in the theological world until the mid-1980s.

Floyd-Thomas writes:

Theologians such as Jacqueline Grant and Delores Williams and ethicists such as Katie Cannon sought to illumine dimensions of oppression not taken seriously enough by the first generations of Black theologians. Specifically, these thinkers sought to identify the intersection of race, class, and gender in creating systems of oppression unique to Black women. By highlighting this particular form of systemic evil, these theologians and ethicists sought to give voice to the experience of Black women who had been silenced by the patriarchy of the dominate society and the contemporary feminist movement. (Floyd-Thomas, S., Floyd- Thomas, J., Duncan, Ray, and Westfied 2007, 92)

I believe churchwomen throughout the African American experience have established significant legacies in their respective denominations. Regardless of the level of offices or specific activity, these women have emerged as historical figures who opposed the status-quo that placed restrictions on women assuming leadership roles.

Sexism and its restrictions prevented many other black women from being as involved in the church as they could be, despite their capabilities and callings.

However, Floyd-Thomas and company share that the “sexism, racism, and classism that may have hindered or impeded some of the churchwomen, church mothers and community women in the past from receiving recognition, a platform, or position within the church communities has shifted in many dominations” (Floyd-Thomas, S. et al. 2007, 42).

Walker-Barnes informs that though black women were restricted in the church, they employed their skills outside of the church. She narrates that

“[b]lack Christians women undertook a campaign to advance a political of responsibility,” and that female teachers and ministers’ wives heavily influenced this movement (Walker-Barnes, 103).

Floyd-Thomas and company expand the list of black women who have advanced in positions within the church, citing Rev. Vashti Murphy McKenzie, who, in the year 2000, was appointed as the first female bishop of the African

Methodist Episcopal Church. Her appointment speaks volumes of the change in the progression of the black church’s acceptance of women in leadership roles, as it was the first such appointment in nearly 200 years of the African Methodist

Episcopal Church’s conception (Floyd-Thomas, S. et al. 2007, 42).

In addition to Rev. McKenzie, there are countless black female clergy who have refused to allow sexism or racism to hinder them from making a prophetic difference within the black church. This is true in the American context, as well as in the global context, at large. Among such black female leaders are: Rev. Dr.

Renita Weems, whom Ebony magazine named as one of American’s top fifteen preachers (Floyd-Thomas, S., Floyd-Thomas, J., Duncan, Ray, and Westfied

2007, 68). There is also Katie Geneva Cannon, the first African American woman ordained to as a minister in the USA’s United Presbyterian Church, while doubling as first African American woman to earn the Doctor of Philosophy degree from New York’s Union Theological Seminary (Floyd-Thomas, S., Floyd-

Thomas, J., Duncan, Ray, and Westfied 2007, 145).

The list of esteemed women in the black church context goes on to include Rev. Dr. Cheryl J. Sanders, a professor of Christian Ethics at the Howard

University School of Divinity, who also functions as a senior pastor in

Washington, D.C. (Howard University School of Divinity 2017). To add, there is Rev. Dr. Cynthia Hale, who is both founder and pastor of a 5,100-member

51 megachurch in Decatur, Georgia. She is one who is respected in academia, as she holds six honorary doctorate degrees, with five being Doctor of Divinity degrees, and one being a Doctor of Law degree (Ray of Hope Christian Church

2017).

On the global end is Dr. Oliver Pearl Stokes, an ordained Baptist minister.

She was the first African American woman to receive a doctorate in religious education. With expertise in multiple sectors, she has garnered recognition for herself as a pioneer in cultural, cross-cultural, and intercultural study. With a special interest in the African continent, she had made many trips to teach there (Smith 2017).

Finally, I must mention several black pastors’ wives I have learned from in one way or another. These women have promoted egalitarianism, specifically concerning black women in church leadership roles. One of these women is the global trailblazer, Rev. Dr. Susan Owens. She is an international evangelist and author who co-pastors in Washington, D.C. alongside her husband. Another catalyst, who represents the millennial sector, is Sarah Jakes Roberts. She is an author, conference host, media personality, entrepreneur and co-pastors in Los

Angeles and Denver alongside her husband. I cannot mention Roberts without paying tribute to her mother, Serita Jakes, who is the leading lady of The Potter’s

House. She is also an accomplished writer, media personality, conference host, business owner, award recipient, and partner-in-ministry with her husband,

Bishop T.D. Jakes. I must acknowledge Dr. Deloris R. Freeman, who is likewise

52 a media personality, life coach, author, conference host, and a businesswoman, among other things. She, too, pastors with her husband in Temple Hills, MD.

There are many other women whose commitment to answering their call is nothing short of inspiring. While this following list of pastors’ wives who are vital to the body is lengthy, it is far from complete: Lady Jessica Stephenson of

Kansas City, MO; Lady Shameka Daniels of Ewing, NJ; Lady Angel Price, predecessor of Dr. Betty Price of Los. Angeles, CA; Apostle Kimberly Daniels of

Jacksonville, FL; Lady Clytemnestra Clarke of Columbus, OH; Pastor Debra

Morton of New Orleans, LA; Lady Lois Evans of Dallas, TX; Dr. Margaret Elaine

Flake of Queens, NY; Pastor Bridget Hilliard of Houston, TX; Lady Kelley Steele of Phoenix, AZ; Dr. Tara Jenkins of Chicago, IL; Lady JaQuetta McClure of

Birmingham, AL; Dr. Stephanie Walker of Nashville, TN; Lady Aventer Grey of

Greenville, SC; Lady Trina Jenkins of Glenarden, MD; and my own anointed First

Lady, Pastor Cathy Johnson, to whom this project is dedicated.

I regard all of the women above, as well as others not listed, as vital to the church, and I applaud their labor and advancement in the face of sexism, racism, and classism within the black church context. I marvel at the black woman’s commitment to build up the church, even when the church has not sought to build her up. Throughout history, the dominant culture, being a patriarchal and

Eurocentric, has questioned the utility of the black woman, both secularly and in the church. as well as her motives, intellect and impact. Yet, she has risen above the criticism and showed a unique determination. From the 1800’s to the present, she has asserted the leadership capabilities through secret bible studies,

53 organized women’s groups, campaigns to address the communities’ needs, and acquiring the knowledge and education needed to help the church. As such, her influence should not be questioned, dismissed or discredited. I believe that black women’s history in the church has positively impacted the trajectory of leadership experience for black pastors’ wives—even those yet unborn.

CHAPTER THREE REVIEW OF LITERATURE

This chapter engages various literary works with bring insight to the discovery of the roles and responsibilities of black pastors’ wives in the

Shepherds Connection.

Roles of the Black Pastor’s Wife in the Black Church

I have encouraged black pastors’ wives for years to have a conversation with themselves and discover who they are. I have advised that they should then work on their weaknesses, maximize their strengths, and practice self-love, so that they can experience love and laughter, enjoy enduring, authentic relationships, and grow in maturity.

The pastor’s wife’s role and responsibility to the church has always sparked discourse and presented several ambiguous praxes within the ministry for which she sacrifices, serves, and bares all of herself. I have embarked on an audacious endeavor to reconstruct how the body of Christ perceives the ministry gift of the pastor’s wife. I have embraced the feat of challenging to the body of

Christ to realize how its biases have thwarted the reality of who the black pastor’s wife is, what she does, and her sacrifices for this same body.

There are literary works that contribute to the discussion of the value of the black pastor’s wife, not just as a woman, but as a leader in spite of a society that may deem her as second-class. Williams’ Sisters in the Wilderness: The

Challenge of Womanist God-Talk is one such work, and it has significantly

55 guided my project. Williams juxtaposes certain women in Scripture with black women of the current day:

Drawing on the biblical figure of Hagar, Delores Williams finds a prototype for the struggle of African-American women. Through Hagar’s story of poverty and slavery, ethnicity and sexual exploitation, exile and encounter with God, she traces parallels in the history of African-American women from slavery to the present day. (Williams 2013, Back Cover)

The Christian Century submits that in this work, “Williams brilliantly captures and clarifies a number of crucial themes of race, identity, and experience while advancing conversations in liberationist biblical hermeneutics and theology with her innovative reading of Hagar . . . ” (Williams 2013, Back

Cover).

Theology is contextualized, and Williams’ use of Hagar as a heuristic device to contextualize African American female theology is masterful. The struggle of white women is not identical to the struggle of African American women. Furthermore, the struggle of African American men and the African

American community, while connected to the struggle of African American women, is not identical to that of African American women. Each context is unique and does not necessarily need to be right or wrong, but part of the theological conversation.

It is widely accepted that without African American women, there would be no black community or black church. Consequently, womanists have raised the question of how the stories of the Bible should be read and interpreted.

Womanist supporters will not let us forget that the Bible has been used destructively and constructively. It was used destructively against male and

56 female slaves by the slavers. Womanists often point out that the slaves controverted the slavers’ use of the Bible and used it positively for their agenda.

Williams uses the leitmotif of “sisters in the wilderness” in keeping with the story of Hagar. Hagar was mistreated by Abraham and Sarah. In the wilderness, she faced motherhood, homelessness, and survival. In the family of Abraham and Sarah, she faced surrogacy and mistreatment.

Rather than reading the text through the eyes of the dominant society, women are applying the text to their experience while using other sources of information like songs, poems, experience, etc. My own exegesis is this: The black pastor’s wife is akin to Hagar because she (the black pastor’s wife) is often treated like “the other woman” within the church. Like Hagar to Sarah, she (the black pastor’s wife), while being mistreated, has to stand back and watch in silence because her voice isn’t recognized and what she births is not worthy of recognition to God nor man. I have seen pastors’ wives run to their own isolated wilderness for survival, retreating from the bias that discriminated against her gifts—a bias that has formed the legs and backbone of the black church.

I believe Williams offers a resolution of change and a solution for bias towards black women within the black church by noting:

When black women accept the realization that far too many black men and white men in power agree on the subordination of black women, perhaps they will begin a serious woman’s movement with denominational churches—a movement to free women’s minds and lives of the androcentric indoctrinations and the exploitative commitments that cause many women to be tools of their own oppression and that of other women. (Williams 2013, 190)

Williams also adds:

Whereas some liberation theology (especially feminist theology) shies away from affirming the need for doctrinal systems, African-American Christians need doctrines in their churches. But they need doctrine that emerges from African people’s experiences with God, not doctrine “inherited” from oppressive Eurocentric forms of Christianity, not female- exclusive doctrine formulated centuries of Christianity, not female- exclusive doctrine formulated centuries go by male potentates. It is the romanticized, egalitarian African heritage and the slaves’ experience with God articulated in their narratives, tales and songs that begin to provide materials for the construction of African-American Christian doctrines of resistance. (Williams 2013, 192)

While the black church, in general, has made some significant changes in ordaining and honoring women in high leadership positions, many black congregations are still slow to recognize the pastor’s wife and her contributions.

As a black megachurch pastor’s wife, I have heard countless instances of the black church overlooking the pastor’s wife’s roles and responsibilities. Like

Hagar, only she (the black pastor’s wife) can articulate her uncanny resilience in surviving, serving, giving, nurturing, and being an unnamed heroin within her church. I believe it is my responsibility and calling as a pastor’s wife to add to the narrative of black pastors’ wives in the black church context. I can answer this call through my experiences and giftings which have blessed my husband (in his role as a pastor) and the body of Christ.

Williams reminds her readers that “nineteenth-century black women like

Sojourner Truth have warned black women that ‘if the men get their rights and women don’t, things will be no better for black women that they were during slavery’” (Williams 2013,194).

The Pastor’s Wife in the Megachurch

The Preacher’s Wife, authored by Kate Bowler, is the closet reading tool I have discovered that offers significant research on megachurch pastors’ wives.

Catherine Brekus notes on the back of the book that the work is a “smart, thought-provoking account of contemporary women in megaministry, but it’s also a book about the extraordinary pressures faced by all women, religious or not, today….Kate Bowler paints an unforgettable portrait of a fascinating group of evangelical women” (The Preacher’s Wife 2019, Back Cover). I, too, found the book to be a resource offering helpful insights on the pressures of being a preacher’s wife, compounded with the element of celebrity. However, here lies the problem: I believe, unapologetically, that Bowler writes from her lens of a

Eurocentric, non-pastor’s-wife’s perspective.

The information provided in Bowler’s research is useful and needed because it provides a scholarly insight into the lives of celebrity pastors’ wives.

However, Bowler’s research does not draw in the African American megachurch pastor’s wife; the struggles of the black pastor’s wife in her black context—her community, church, role, and responsibility—is noticeably missing.

In her work, Bowler reports on select megachurches across the nation at the time of the survey. A graph reflecting megachurch racial breakdowns shows that 23% of the megachurches profiled were considered black churches (Bowler

2019, 266). Bowler notes seven types of megachurch congregations:

Evangelical, Pentecostal, Prosperity, Charismatic, Historic Black,

Pentecostalized Historical Black, and Mainline (Bowler 2019, 267). Bowler noted

59 that of the megachurches included in her research, 5% were Pentecostalized

Historic Black and 6% were Historic Black (Bowler 2019, 268). Bowler then presents information on the percentage, based on the number of megachurches in her study, that ordain women (42%) compared to those who do not ordain women (58%) (Bowler 2019, 281).

Again, this information is useful and well-organized. But as an African

American megachurch pastor’s wife, I would have appreciated the inclusion of women of color in the rest of Bowler’s work. Given that 23% of the megachurches in her study were predominantly black, and a combined 11% were categorized either as Historic Black or Pentecostalized Historic Black, I would have been thrilled to see some mention of the history of the black church, and how this history may relate to practices regarding women in the church.

I was impressed and admittedly familiar with Bowler’s description of a pastor’s wife presence, labeling her as a “she”:

In almost every spiritual empire, there was a she. She could be shuttled off-stage when her husband’s misconduct forced her to defend or abandon him; or she might be smiling genuinely at the crowds while assuring them that her man was still her best friend. She might be quietly walking the aisles before a service taking note of new faces before she found her seat or waiting in the greenroom for a spotlight she hated to share. She might be the headliner for a sold-out crowd of or the reality show star whose range of home goods was always available online, or the anonymous wife trotted out for church billboards and Christmas cards. She might be the famous mother, daughter, sister, or wife of a pastor whose name was always appended to her introduction. She could be known for her new song, her latest book, her worst tragedy, her bubbly personality, or simply her presence as the rock on which the ministry was built. (Bowler 2019, 238)

Bowler goes on to add an honest assessment of the pastor’s wife that I agree with: “If she had gifts, they were used. As we have seen, the creation of a

60 women’s program in the largest churches was directly tied to the public profile of the pastor’s wife” (Bowler 2019, 238). The gifts and gift of pastors’ wives, I believe, broadens the landscape for women to operate within the church, and can continue to break the glass ceiling on what women bring to the body of

Christ.

In order to adequately address the importance of the pastor’s wife as a gift to the body of Christ, the pastor’s wife has to see herself within the narratives of the Scriptures and understand that her roles and responsibilities are necessary to the furthering of the African American church. Womanist hermeneutics becomes essential in the pastor’s wife being able to see herself in this light.

Womanist hermeneutics is undoubtedly an integral part of my project which engages the interpretation of the Bible in my discovery project. This is primarily because I believe it is important to understand those for whom I am carrying out this discovery project. Those I am venturing to empower with this discovery project are black women in religious leadership positions, namely, the pastor’s wife.

My project strives to reflect the perspective of such a woman, which means it must draw largely on womanist hermeneutics. In my observations, the discipline of womanist hermeneutics places great emphasis on the marginalized woman, a label which the African American woman is all too familiar with. With that said, womanist hermeneutics lends indispensable insight to the development of my project.

Roles of Pastors’ Wives

In terms of the role of a wife in ministry, Prewitt’s work The Proper Role of the Wife, prompts me to appraise her work from a different angle. Prewitt deals with the capabilities of wives in ministry, organizing her ideas with subtitles such as: “Women Can Teach,” “Women Can Do Good Works,” and “Women can Pray and Prophecy” (Prewitt 2019, Table of Contents). I initially found these subtitles to be attractive and encouraging, but I later discovered the content of her conclusion to be offensive.

In her conclusion, Prewitt contends:

It is crucial that wives consider their role seriously and not light heartedly. God took the time to ensure that wives knew their purpose by recording it in Scripture. To dismiss what He has said as old fashion, out dated, or even oppressive, as so many have done, insults the Creator. In Genesis God knew what would be the best place for wives, and He still knows what would be the best place for wives in 2012. (Prewitt 2019, 205)

Throughout Prewitt’s chapters, I find myself confused on her own position concerning the proper role of a wife. She seems to refer more to wives submitting to their husbands and Scripture than engaging in who the wife is in Christ.

Prewitt’s historical perspective on the essence of why women were created is antiquated at best. She uses topics such as “Leave and Cleave,”

“Headship,” “Help Meet,” and “How Should a Wife Behave” (Prewitt 2019, Table of Contents), all of which can be justified by and restricted to certain scriptures

(Genesis 2:18, 1 Peter 3:1-22, 1Corinthians 14:34). But if womanist hermeneutics were applied, then those same texts can be viewed as biased, subservient, and demeaning.

A Womanist Hermeneutics Approach To Scripture

This is why Mitzi J. Smith’s publication, I found God in Me: A Womanist

Biblical Hermeneutics Reader, has been instrumental and has provided me with insights on how not to just accept the text at face value, but explore the historical, theological, and biblical meaning behind the authors intent. As a womanist biblical scholar and professor, as well as editor and contributor of the above- named publication, Smith shares her reason for producing I Found God in Me: “I felt it was time for a womanist biblical hermeneutics reader” (Smith 2015, 3). She continues, “I Found God in Me constitutes an attempt to fill a pedagogical, political and spiritual void and/or function” (Smith 2015, 3). Smith’s work focuses its point of view on dismantling oppressive structures aimed at women of color being oppressed within any text that stems from an androcentric, hierarchal lens.

Smith calls attention to the works of other womanist scholars, such as

Renita Weems. Weems encourages me to ponder why black women should tell their own stories, stating the following:

Accordingly, my discovery project stems from a context that challenges conventional interpretations of biblical texts that often rush to the condemnation of women without offering a deeper look into their plight. It stems, for instance, from considering the gravity of the pain Job’s wife must have felt in the loss of all her children and all she had when she admonished Job to “Curse God and die” 63

(Job 2:9 NASB). Another example is Elizbeth, the wife of Zachariah, the priest.

She was a clergy’s wife who was barren. I view her barrenness from a lens of humiliation, isolation, and hopelessness until God opened up her womb. Upon preparing for a sermon that included Elizabeth’s situation, my husband admitted he “didn’t look that far into her pain.” However, as a woman who once struggled with barrenness, I looked at her narrative with greater depth.

Smith’s work has challenged me to dismantle cultural marginalization and societal patriarchy within my own ministry. I am eager for my own literary contributions to be instrumental in promoting the respect that women of color rightfully seek and deserve, no longer under taboos of a patriarchal system, but of liberation, which should be part of black women’s reality.

Such a reality means that the black woman in the religious context is able to present her own narrative and not have to adopt the narrative of a patriarchal and androcentric society. It means she can critique her own story without conceding to the critique of the male voice. It means she can see herself in sacred texts without having how she sees herself dictated to her through patriarchal lenses. This reality also means that the woman, through womanist interpretation of Scripture, sees herself the way God sees her: a gift for the building up of His Kingdom. But it does not end there. This desired reality requires the black church to transform its theology and draw from Christ’s interactions with women. Specifically, the church should look at how Christ engages women in the Bible such as: the woman with an issue of blood, the

Samaritan woman, Mary Magdalene, Joanna, Susanna, the woman whom he

64 saved from being stoned to death, and many more. From these interactions, the black church can see this simple truth: Christ dearly values women and consistently interrupts prior plans to see that they are whole and prepared for ministry.

Weems characterizes the work of womanist interpreters as she states, “There is no denying that a significant part of our work as womanist interpreters is to radically rethink what stories in the Bible where rape, abuse, and marginalization are romanticized, subjugated, and excused for the sake of woman alleged larger purpose in the story” (Weems 2005, 54). Weems also states:

Like feminist biblical hermeneutics, womanist biblical hermeneutical reflections do not begin with the Bible. Rather, Womanist hermeneutics of liberation begins with African American women’s will to survive and thrive as human beings and as the female half of a race people who live a threatened existence within North Americans borders. (Weems 2005, 51)

Such a starting point is indeed radical, as it forces an analysis that is starkly different from a male-centered analysis of sacred texts.

The Church Experience for the Black Pastor’s Wife

Reading Scripture from a womanist hermeneutics is critical, but

Pinn’s Understanding and Transforming the Black Church lends insight to what needs to happen within the walls of the black church so that liberation for women can be a reality, and so that women can move past historical barriers that have limited this process. According to Pinn, “the Black Church tradition is marked by a troubling and embarrassing problem, one that has been in place for centuries—gender-based discrimination” (Pinn 2010, 95). Thus, my discovery

65 project is informed by this age-old issue gender-based discrimination.

Consequently, my project seeks to empower black pastors’ wives who face this injustice with practical tools to overcome it. As change occurs in gender-based traditions within the black church, the possibilities of pastors’ wives roles will be stunted less and less, and their responsibilities and creativity will progressively flourish. Ultimately, the black church will be transformed as it embraces womanist perspectives.

Pinn offers more insight to the scared text when he notes:

Patriarchal readings of Scripture were given primary authority in that it was argued women were responsible for the fundamental shortcomings of humanity and men, then, were placed in the position of correcting for this initial harm done by women. The patriarchal arrangements in the Bible were read unto African Americans and played out in Black churches. (Pinn 2010, 101)

Pinn then gives an outstanding outlook to the willing service of labor within the Church of God and the ministry gifts of women:

The Church of God is understood as benefiting from the labor of all, based on talents observed and not gender. The theological assumption that women are inherently flawed and rightfully restricted to certain supporting roles in the church is interrogated, challenged, and superceded by a litmus test of proven results: Mary Magdalene was the first to witness to the risen Lord, thereby setting in motion a long line of women preachers of God’s gift through Christ. (Pinn 2010, 103)

Pinn argues that in order for true transformation to take place, we must begin with an examination of what we have meant by church “work” (Pinn 2010,

108). He prefaces this argument by asserting:

If the goal is to privilege [one’s] “call” and effectiveness as criteria for church ministry involvement (e.g., deaconess, evangelist, missionary), then a new strategy is necessary, one that takes into consideration both the spiritual basis of the church and its existence (and needs) as a business enterprise. (Pinn 2010,108)

In the black church it is the pastor’s wife, who sacrifices her time, talent, and treasure so that the affairs of the ministry are adequately handled. She wears different hats and operates in many different facets, such as: minister, deaconess, custodian, co-pastor, usher, teacher, event planner, director, secretary, greeter, executive assist, treasurer, singer, counselor, announcer, financial supporter, sound technician, web designer, kitchen overseer—and the list grows longer, depending on the need of the ministry.

In relation, Pinn submits:

Women manipulated opportunities with great creativity, preaching as missionaries, exhorters, teachers, and so on but without fundamental change to the rationale for their more formal exclusion from the pulpit. These roles, while showcasing talent, have not fostered wide-ranging and sustained alterations to the very conceptualization of church participation and authority. Furthermore, while these positions suggest somewhat porous boundaries within many churches, they do not provide enough to Church settings. In a word, women occupying positions such as church mother and deaconess, or evangelist do not trouble the gender hierarchy and therefore do not call into question the gender politics of ministry in a substantial and damaging manner. (Pinn 210,105)

Having established the competency and willingness of women to thrive in positions of leadership within the church, Pinn suggests the goal should be a

“total restructuring of power dynamics and the development of a logic of ministry progressive and inclusive of difference and creative opportunity” (Pinn 2010,

104). He submits, however, that ending gender-based discrimination is a matter that extends far beyond scriptural interpretations and theological ideologies. This is because the root of the matter is rooted within what he calls “existential or mundane considerations” (Pinn 2010, 103).

The Black Pastor’s Wife’s Understanding of Her Roles and Responsibilities

Lorna Dobson and Susie Hawkins, who are both wives of pastors contribute to the dialogue about the position of the pastor’s wife with experiential information. Dodson states:

A pastor’s wife must give serious consideration to the “position” she is in- namely, as the “wife of” a man who has set his desires on a “noble task” (1 Tim.3:1). The position carries with it the responsibility to manage his family in a way that will cause him to be worthy of respect. So whether we feel that we have chosen our lot in life or not, whether we want to call it a “role,” change the stereotypes people have held about us, our love for our husband and commitment to help him fulfill his own dreams is cause enough to spur us to seek a heart of contentment and peace within our circumstances. (Dobson 2003, 24)

Appraising the membership’s perception of their pastor’s wife Hawkins notes:

While most church members say they are happy for the pastor’s wife to function as she prefers, the expectations nevertheless have usually been based on her social, public, or organizational skills. It appears that this model is built on the ability of the wife to do the jobs that are expected of her in the church, despite her own gifts or desires. And it should be noted that many if these expectations are unspoken . . . unspoken, that is, until they are not met, in some cases. (Hawkins 2009, 24)

Both Dodson and Hawkins, who are transparent in their writings, have had various forms of identity crises that often accompany the title of “pastor’s wife.”

Hawkins and Dobson’s work arises from a Eurocentric perspective and are not fully reflective of most black pastors’ wives, who mentally, emotionally, and spiritually, can’t afford not to discover exactly who they are in Christ and what is expected of them. Yet, their works are useful in discussing how God views pastors’ wives in ministry, as well as the pressure of handling stress and crisis within a ministry, the dedication a pastor-husband needs from his spouse, and more. Dodson and Hawkins challenge me to discover how their cultural outlook

68 can be similar to a black church context where the black woman must be assertive and hands-on with the work of the church.

It is my desire that my research will inspire black pastors’ wives to not only find their voice, but also discover their own theology and adopt an edifying praxis that considers her context. The challenge of my discovery project involves the black church extending liberation and social justice within its ministry to women.

This extension can then lead to redesigning the pastor’s wife’s roles and responsibilities. I believe that black women sharing their experiences and doctrines through womanist hermeneutics can be a catalyst through which the black church can appropriately view women, particularly black pastors’ wives, as gifts that are essential for building up the kingdom of God.

CHAPTER FOUR

DESIGN, PROCEDURE, AND ASSESSMENT

This chapter discusses the design and procedures used to complete the discovery project. It also discusses the project’s context, participants, procedures, assessments, and goals. It details the steps taken, from the beginning to the end of the project.

To facilitate the most constructive discovery project possible, I first gathered an abundance of literature dealing with roles and responsibilities of

African American women, particularly pastors’ wives, in their churches, communities and families. I then researched and reviewed what the most pressing issues, challenges, and prohibitors were for black women within black church. More specifically, I researched factors that contribute to black women’s stunted ability to answer their call and function in their roles and responsibilities.

My research included consulting the works of some of the most respected theological scholars, unconventional writers, and proven historians in our nation.

After thoroughly evaluating the resources I obtained, I exhaustively examined my own background in ministry. I recalled events, traditions, and situations from my experience within the black church, and compared them with the practices that I now employ, some of which are direct results of those experiences. I also used information from conversations I had with other pastors’ wives from around the nation at our Gathering of the Shepherds Conference (an annual two-day training for senior pastors and their spouses and staff in

Cleveland, Ohio). At this event, I prompted pastors’ wives to openly express their

70 questions and concerns regarding their roles and responsibilities within their ministry. From what they expressed, I was able to ascertain what their most common fears and challenges were when it came to their roles and responsibilities in their churches.

I then used the knowledge I gained from the scholarly and experience- based books I read, combined with my own personal data and experiences, and began the discovery project process. This knowledge formed the basis for the biblical, theological, and historical foundations of my project.

Once I solidified the foundations for my project, I formulated a survey made up of simple, straightforward questions, and asked the participants (black pastors and their wives in the Shepherds Connection) to answer them. I also asked them to offer their general opinion on how well they felt I covered the subject matter in the survey. I asked participants to answer the questionnaire as quickly as possible, and their responses were collected immediately. Their responses were submitted anonymously, as the names and churches of the participants were omitted from the survey.

The participants’ expedient responses led me to believe two things: (1)

The survey’s contents were easy to read and understand; and (2) the participants

I selected were eager to offer feedback on the matter, perhaps because the material was on a subject that was of interest to them.

Context

The context of my project was drawn from The Word Church, as well as

The Shepherds Connection. First, The Word Church is one of the fastest-growing predominantly African American churches in Northeastern Ohio. Founded in

2000, it has expanded into a megachurch with three campuses which serve about 10,000 congregants. Second, The Shepherds Connection is a fellowship that caters exclusively to about 500 senior pastors and their spouses. Members of the Shepherds Connection flock from different parts of the nation to The Word

Church at least once a year for the Gathering of The Shepherds Conference, an event which seeks to empower church leaders in their roles.

As the wife of the senior pastor and founder of The Word Church, much of the basis for this project is informed by 20 years of experience in leading a megachurch. In addition, my role as co-founder and leader (alongside my husband) of the Shepherds Connection has brought much exposure to the triumphs and struggles of pastors’ wives.

Data for this project was collected from pastors and pastors’ wives of the

Shepherds Connection during the Gathering of the Shepherds Conference in

June of 2019. The conference took place at The Word Church’s Main Campus in

Cleveland, Ohio.

Participants

The questionnaire was administered and completed at The Word Church in June of 2019 during the aforementioned Gathering of the Shepherds conference, at which approximately twelve hundred attendees were present. Out

72 of this group of twelve hundred, sixty-six (66) participated in this questionnaire.

Thirty-six senior were senior pastors and thirty were wives of senior pastors; all participants were leaders of black churches of various denominations. Their congregations ranged in size from smaller crowds of about 200 members to megachurches with over 5,000 members.

In addition, the participants varied in that they are from various states in the nation. Some were situated in the suburbs while others were planted in urban neighborhoods. The participants were also diverse in their education level, with some who were seminary trained, and others who were not, as well as some who held multiple post-secondary degrees, and others who did not. In addition, some participants had held the position of pastor or pastor’s wife for only a couple years while others held the respective position for decades.

The acquired data was collected, measured, and shared in this discovery project to shed light on the black pastor’s wife’s roles and responsibilities within the black church context.

Procedures

1. Collect materials for research regarding pastors’ wives in the black the

church.

2. Review and evaluate secondary literature.

3. Design the questionnaire for pastors and pastors’ wives of black the

Shepherds Connection.

4. Distribute the questionnaire.

5. Analyze and evaluate the questionnaire.

6. Document the results.

7. Evaluate the study.

Assessment

The assessment of the discovery project consisted of a five-point Likert scale questionnaire. The questionnaire also included a section that allowed participants to evaluate the study. All results are tabulated and reported in

Chapter 5 of this paper.

Goals

1. To evaluate the secondary literature on the subject matter.

2. To discover the roles and responsibilities of black pastors’ wives in the

Shepherds Connection.

3. To evaluate the study.

CHAPTER FIVE

THE RESULTS

I recall the time I first became a pastor’s wife. I found that the nature of my new position, along with its roles and responsibilities, were ambiguous. Yet, I had minimal information and limited resources to address this ambiguity. I remember feeling as if I lived in a proverbial fishbowl, with limited guidance. I was confused, isolated, and ambivalent as I operated blindly as a black megachurch pastor’s wife. I believe that having relevant information about my role and its accompanying responsibilities would have provided an invaluable point of reference for me. I also believe having this information could have relieved some of my anxiety by providing clarity and directives relative to my role as a black pastor’s wife.

Ambiguity concerning the role of the black pastor’s wife in the black church is a challenge in and of itself. But it is not the only challenge that accompanies the position. Even post-Civil Rights, and in the wake of the

#MeToo, #Time’sUp, and #ChurchToo movements, liberation for all has still not been realized. It is a sad reality, but a reality nonetheless, that sexism is a major issue within the black church. Sexism refers to systemic discriminatory practices and attitudes that devalue and denigrate women (Floyd-Thomas, S. et al. 2007,

107). I, as a black female, have first-handedly witnessed sexism, racism, and classism, in the black church; I have also heard of it in other denominations. As such, a black woman in the church faces multiple hurdles. On account of her gender, she faces sexism. On account of her race, she deals with racism. On

75 account of the fact that rules of the black church are predominantly regulated by men, with women’s input treated as second-class, she faces internalized classism. For the black woman who also happens to be the pastor’s wife in her black church, these hurdles, in addition to the ambiguity of her role, can seem daunting.

When I review my own experience and the history of the black woman’s role in the church, it seems that black women have been visible, yet invisible all the same. Despite the giftings, capabilities and callings of the black woman, namely those who are churchwomen, church mothers, and pastors’ wives, many have been prevented from being as involved in the church as they could be. On any given Sunday, it is the black woman who executes most operations within the black church. Therefore, her roles and responsibilities are needed for the function of the ministry.

Although her position is needed, the challenges of role ambiguity, sexism, racism, and classism still affect the black pastor’s wife in her capacity. So, where do all these challenges leave the black pastor’s wife within the black church?

What role or responsibility does she have in the black church?

I aimed to find answers to these questions through this discovery project.

To gain insight on the role of black pastors’ wives in the black church, I focused on a segment of black pastors’ wives, namely, pastors’ wives in the Shepherds

Connection. Hence, I designed this project to discover the roles and enumerated responsibilities of black pastors’ wives in the Shepherds Connection.

In this discovery project, I found the pastor’s wife’s roles and responsibilities to be crucial to the operation of the ministries in the black church.

I have documented the goals and findings of my project in this chapter. The findings included survey and evaluation results.

The survey took place in June of 2019 at the annual Gathering of the

Shepherds Conference at The Word Church in Cleveland, Ohio. This conference was a training event exclusively for senior pastors and their spouses. There were three sections in the survey. Section One presented a list of potential roles, and it instructed participants to select all roles filled by the pastor’s wife in their church.

Section Two contained ten statements, where surveyees were directed to indicate how strongly they agreed or disagreed with each statement using a five- point Likert scale. In addition, Section Two contained one open-ended question asking participants to identify any roles filled by the pastor’s wife at their church which were not earlier identified in the survey. Section Three presented an evaluation of the study; it was comprised of four statements which also came with instructions for participants to gauge their agreement with each one using a five-point Likert scale.

The five-point Likert scale was useful in discovering the roles and responsibilities of the black pastor’s wife within the Shepherds Connection. The scale helped to quantify participants’ attitudes towards black pastors’ wives’ responsibilities. Sixty-six (66) individuals participated in the survey; thirty-six (36) of them were black male pastors, and thirty (30) of them were pastors’ wives who were also black. Their responses were analyzed to compute the measured

77 average of agreement or disagreement to statements about pastors’ wives’ roles and responsibilities in the black church.

The surveys questions were also helpful in my discovery project, as they revealed a majority perspective in the roles and responsibilities the pastor’s wife in the black church. I have recorded the analyzed results of the answers, which have informed my conclusions.

This discovery project had three goals. The first goal was to evaluate the secondary literature. The second was to discover the roles and responsibilities of the black pastor’s wife in the Shepherds Connection. The third was to evaluate the study. Each goal is recounted with further detail in this section.

Goal Number 1: To Evaluate the Secondary Literature

The first goal of this discovery project was to thoroughly and accurately gauge the challenges, issues, concerns, and successes of pastors’ wives’ roles and responsibilities in the black church by engaging several relevant resources.

Some of the research materials were scholarly, and some were not; they were useful, nonetheless, in that they were based on the experiences of individuals who have had extensive encounters with women in leadership positions in the black church. The main sources I consulted were:

1. Cone, James. 1990. A Black Theology of Liberation, Twentieth Anniversary Edition, ed. Delores S. Williams, Rosemary Ruether, Pablo Richard, Gayraud Wilmore, K. C. Abraham Orbis: Maryknoll, NY.

2. Floyd-Thomas, Stacy. ed. 2006. Deeper Shades of Purple. New York University Press: New York and London.

3. Gilkes, Cheryl Townsend. 2001. If It Wasn’t For The Women. Orbis: Maryknoll, NY.

4. Pinn, Anthony B. 2010. Understanding & Transforming The Black Church. Cascade Books: Eugene, OR.

5. Smith, Mitzi J. 2015. I Found God In Me, A Womanist Biblical Hermeneutics Reader: Cascade Books: Eugene, OR.

The reading material mentioned above gave me pertinent information concerning the roles and responsibilities of the black pastor’s wife being undermined in the black church. From the research materials I engaged, I discovered some of the elements that contributed to pastors’ wives not operating fully in their roles and responsibilities:

1. No definition of a pastor’s wife in Scripture;

2. Biases from Eurocentric males and females and black males;

3. Unjust systemic church rules and by-laws;

4. Lack of clarity and affirmation for the pastor’s wife’s position; and

5. Historical and erroneous teaching on women roles in the bible.

I uncovered the elements above through insights of an array of sources, including biblical, feminist, ethicists and womanist scholars. In addition, the sources I enlisted for my historical foundation section showed the progression of the roles and responsibilities of women within the black church. These sources particularly pointed to the evolution of the roles and responsibilities of the pastor’s wife within the black church. It seemed that the more the above-listed elements were challenged, the more the role of the pastor’s wife expanded.

Goal Number 2: Discover the Roles and Responsibilities of Black Pastors’

Wives in the Shepherds Connection

The second goal was to discover the roles and responsibilities of black pastors’ wives’ in the Shepherds Connection. The results, including averages of the sixty-six (66) participants’ responses are recorded below. This section features data tables, followed by brief commentary.

Table 1, displayed on the next page, reflects the roles that participants in the Shepherds Connection ascribe to black pastors’ wives in their contexts.

Participants reported a variety of titles which correspond to indicated roles.

Table 1: Roles

Role Number of Responses for Role

Women’s Ministry Overseer 47

Teacher 35

Counselor 25

Worship Leader 25

Preacher or Minister 24

Finance Team Member 18

Advocate or Liaison for Groups 13

Evangelist 13

Co-Pastor 13

Assistant Pastor 9

Prophet 7

Supervisor 7

Other 6

Children’s Ministry Leader 5

Teen Ministry Leader 1

Note: Responses are based on a total of 66 participants, where each participant could indicate multiple roles.

The most prominent roles for the pastor’s wife amongst participants were women’s ministry overseer and teacher, as forty-seven (47) and thirty-five (35) participants, respectively, identified these titles. More than half of those surveyed ascribed these roles to the pastor’s wife in their black church context. The next

81 set of roles that were popular amongst those surveyed were counselor, worship leader, and preacher or minister; between 24 to 25 responses highlighted them.

Yet another group of roles chosen were finance team member, advocate or liaison for groups, evangelist, and co-pastor; the first (finance team member) drew eighteen (18) responses while the latter three drew thirteen (13). These roles were not as popular as the ones preceding them, but they were more commonly selected than the next set, which only drew single-digit responses.

These were the roles that acquired single-digit mentions: assistant pastor, prophet, supervisor, and “other” (which indicated roles not included in the survey’s choices), and children’s ministry leader. A final role, teen ministry leader, also drew a single-digit response, but it is distinguished from the others because only one (1) participant selected it. Hence, according to the findings, women’s ministry overseer, teacher, counselor, worship leader, and preacher or minister are common roles for the black pastor’s wife in the Shepherds

Connection. Conversely, roles such as prophet, supervisor, children’s ministry leader, and teen ministry leader are uncommon ones.

Table 2 results reflect survey statements the participants agreed or strongly agreed with, based on the weighted average of all responses. Here, the statements are presented in the order, from the most agreement to the least agreement. Beside each statement, the average of agreement is listed, as well as percentages of participants who agreed or strongly agreed. Table 2 is displayed on the next page.

Table 2: Responsibilities (Agreement)

Questions Average Percentages of Rating Participants (Agree to Strongly Agree)

4- My wife (As the wife of the pastor, I) 4.31 88% assist/s in the administrative function of the church.

1- My wife (As the wife of the pastor, I) 4.27 88% assist/s with all the decisions concerning the running of the church.

5- My wife (As the wife of the pastor, I) 3.86 77% assist/s with programmatic ministry design of the church.

3- My wife (As the wife of the pastor, I) 3.81 73% help/s to determine the worship design of the ministry.

2- My wife (As the wife of the pastor, I) 3.78 69% help/s to manage the finances of the church.

9- My wife (As the wife of the pastor, I) 3.35 54% meet/s with community leaders.

Note: The scores are averages based on a total of 66 participants. Each of the participants responded by using a Likert scale of 1-5 (5=strongly agree; 4=agree; 3=not sure; 2= disagree; and 1= strongly disagree).

On question number 4: “My wife (As the wife of the pastor, I) assist/s in the administrative function of the church.” The average rating was 4.31 out of a possible 5.0, and 88% of the participants agreed or strongly agreed. This indicates that in the sample of Shepherds Connection members surveyed, the pastor’s wife assists in the administrative function of the church. These results

83 convey, through a notable majority, that the participants believe that the black pastor’s wife gives administrative insight into the function of their black church.

On question number 1: “My wife (As the wife of the pastor, I) assist/s with all the decisions concerning the running of the church.” The average rating was

4.27 out of a possible 5.0, and 88% of the participants agreed or strongly agreed.

This signifies that in the sample of Shepherds Connection members surveyed, the pastor’s wife assists in the decisions concerning the running of the church.

The results suggest, based on a significant majority, that the participants believe that the pastor’s wife has input into the decisions concerning the running of their black church.

On question number 5: “My wife (As the wife of the pastor, I) assist/s with programmatic ministry design of the church.” The average rating was 3.86 out of a possible 5.0, and 77% of the participants agreed or strongly agreed. While the results imply that most of those surveyed entrust the pastor’s wife with programmatic ministry design in their black church, the fact that 23% did not agree is telling. Here, 19% either disagreed or strongly disagreed, and 4% were not sure. It may be that those who did not agree had a Chief Ministry Officer (or similar staff person) whose job it was to handle such design. In such case, the pastor’s wife would not need to take on this responsibility. For some, it could be that the pastor handled this design personally. Still, there’s the possibility that participants did not agree because this responsibility was not one that was part of the pastor’s wife’s duties in their church. With regards to those who were unsure, their uncertainty may come from having different terminology to describe the

84 same responsibility. The percentage of participants who agreed or strongly agreed with the pastor’s wife having this responsibility is not as conclusive as it was with the prior questions.

On question number 3: “My wife (As the wife of the pastor, I) help/s to determine the worship design of the ministry.” The average rating was 3.81 out of a possible 5.0, and 73% of the participants agreed or strongly agreed. With this question, a noteworthy 26% disagreed or strongly disagreed, while 1% was not sure. The percentage of disagreement may stem from the understandably common perception that worship design is the responsibility of a worship leader.

Hence, unless the pastor’s wife is a worship leader, worship design would not be part of her responsibilities. In addition, participants may hold that pastors and worship leaders collaborate on worship design as the pastor might want music selection to be coherent with his sermonic topics. Unless the pastor’s wife was delivering the sermon, or was part of the conversation for coherency, she, again, would not be part of the worship design. The 1% who was not sure may not have been clear on whether worship design meant being part of the church’s praise or worship team or helping with the worship design without necessarily being part of the praise or worship team. Here, the latter option accurately captures the essence of the question. Although there was some disagreement and minor uncertainty that the pastor’s wife’s responsibilities include helping with worship design, most participants do see this as part of her responsibility.

On question number 2: “My wife (As the wife of the pastor, I) help/s to manage the finances of the church.” The average rating was 3.78 out of a

85 possible 5.0, and 69% of the participants agreed or strongly agreed. Here, a striking 30% of participants disagreed or strongly disagreed that the pastor’s wife, in their church, helped to manage the finances of the church. One percent (1%) was not sure. The widened percentage of disagreement with this responsibility may stem from the notion that for the sake of accountability, many pastors do not want themselves or their family members affiliated with the finances of the church. As such, for many participants, pastors’ wives would not help to manage the church’s finances. In addition, whereas churches have a Chief Finance

Officer or a treasurer of some sort, the pastor’s wife responsibilities would not be seen to include helping to manage church finances. Yet, the fact that 69% of respondents note this responsibility as one the pastor’s wife handles may be indicative of a vague interpretation of the question. For some, “help with managing finances” may mean submitting conservative budgets for church events or projects. For others, the same phrase may mean setting budgets and allocating funds for various departments, being involved with counting offering funds, or balancing financial accounts. Still, for others, it may simply mean raising the offering and praying over it. However, it was interpreted, most participants ultimately reported that the pastor’s wife helps to manage their church’s finances.

On question number 9: “My wife (As the wife of the pastor, I) meet/s with community leaders.” The average rating was 3.35 out of a possible 5.0, and 54% of the participants agrees or strongly agreed. Just a little over half of the participants believed, in their black church context, that the pastor’s wife is amply competent to engage with community leaders. Conversely, just a little under half

86 did not agree that the pastor’s wife held this responsibility at their respective churches. As much as 35% of participants disagreed to strongly disagreed. The reason for such a large rate of disagreement may arise from traditional gender roles, as the pastor’s wife may allot spare time away from her occupation or vocation tending to her children or her home. In contrast, based on these same traditional gender roles, the pastor, presumably male in this case, may be more likely to be involved in being vocal in the community by meeting with community leaders. In line with the notion of traditional gender roles, the male pastor may be afforded time to meeting with community leaders because he may not spend as much time tending to his children or home. Alternatively, it may just be that participants may have perceived meeting with community leaders as a male- dominated undertaking.

Furthermore, 11% of respondents were not sure. There may have been ambiguity with regards to who counts as a community leader. Would the term

“community leader” include organizers who were not well-known, or would it be limited to be a prominent, public figures? If the latter is the case, would a public figure include one who is recognized only by members of the church or one who is recognized outside the church as well? Additionally, is a public figure one who often appears on the local news or one who has a steady social media following.

Such questions could have led participants to be uncertain about who counts as a public figure. Subsequently, it would have led to uncertainty about whether the pastor’s wife in their church met with public figures. Though there is a notable

87 divide in agreement, a slim majority (but a majority, nonetheless) reported that in their church, the pastor’s wife meets with community leaders.

In contrast to Table 2, Table 3 results mirror survey statements the participants disagreed or strongly disagreed with, based on the average of all responses. Here, the statements are presented in the order, from the most disagreement to the least disagreement. Beside each statement, the weighted average of agreement is listed, along with corresponding percentages of participants who disagreed. Table 3 is displayed below.

Table 3: Responsibilities (Disagreement)

Questions Average Percentages of Rating Participants (Disagree to Strongly Disagree)

8- My wife (As the wife of the pastor, I) 2.32 74% officiate/s funerals.

7- My wife (As the wife of the pastor, I) 2.49 69% officiate/s weddings.

10- My wife (As the wife of the pastor, I) 2.92 48% meet/s with political leaders.

6- My wife (As the wife of the pastor, I) 3.06 49% assist/s in Baptismal functions of the church.

On question number 8: “My wife (As the wife of the pastor, I) officiate/s funerals.” The average rating was 2.32 out of 5.0, and 74% of the participants either disagree or strongly disagree. However, 18% strongly agree or strongly

88 agree, and 8% were not sure if the pastor’s wife officiated funerals. By majority, the results show that in the sample of Shepherds Connection members surveyed, the pastor’s wife does not officiate funerals. The 74% who expressed disagreement may have done so because of the rules of their denominations which may not permit women to officiate funerals. Furthermore, common preference of congregants to have their pastor—not their pastor’s wife, assistant pastor, or any other person—officiate the services of their loved ones. This preference may be because for such a pivotal point in their lives, congregants may want the highest authority in the church (presumably the pastor) to validate the significance of their loss by personally officiating the funeral. As such, unless the pastor’s wife is a co-pastor, she would not be the preferred choice to officiate a funeral. For the 18% of participants who expressed agreement that the pastor’s wife officiates funerals, the pastor’s wife may be a co-pastor. This reasoning is supported by findings from Table 1, where 13 out of the 66 participants (20%) listed co-pastor as a role for the pastor’s wife in their church.

The 8% of respondents who were not sure may have been unclear about what officiating a funeral entailed. Some may take officiation to mean conducting the service, delivering the eulogy, preaching the sermon, and committing the body. Others may reason that officiation includes remaining with the family and offering consolation before, during, and after the service. Ultimately, most participants do not deem officiating funerals as a responsibility of the pastor’s wife in their church.

On question number 7: “My wife (As the wife of the pastor, I) officiate/s weddings.” The average rating was 2.49 out of 5.0, and 69% of the participants either disagree or strongly disagree. This disagreement may stem from the fact that some denominations do not permit women to officiate weddings. In addition, in most states, a church leader must be ordained and must registered with the state in order to officiate weddings. If the pastor’s wife is not ordained, she would not be able to officiate weddings. However, 26% strongly agree or strongly agree, and 5% were not sure if the pastor’s wife officiated weddings. Those who agreed may have done so because the pastor’s wife in the church was ordained and as such, could officiate weddings. Results of Table 1 indicate that 24 out of

66 participants (36%) reported their pastors’ wives to have the role of preacher or minister. Perhaps, these particular pastors’ wives are ordained ministers, which could likely mean they could officiate weddings. Those 5% who were not sure might have been unclear about what officiating a wedding entails, as it could be interpreted as standing before the bride and groom and joining them as one or playing any other part in the wedding service. These other parts could be delivering a prayer or reading scripture during the service, helping the bride as she gets ready, or helping to plan the wedding. In spite of those who agreed or were unsure, it still remains that most participants do not consider officiating wedding as a responsibility of the pastor’s wife in their church.

On question number 10: “My wife (As the wife of the pastor, I) meet/s with political leaders.” The average rating was 2.92 out of 5.0, and 48% of those surveyed either disagreed or strongly disagreed; 41% agreed or strongly agreed;

11% were not sure. This means almost half showed disagreement with the statement. Perhaps their disagreement was attributed to traditional gender roles which have contributed to the political climate being male-dominated. For the notable 41% who strongly agreed or agreed, this agreement could be because women, more and more, are challenging traditional ideas; women are entering the political sphere more often than they did in the past. Perhaps the pastors’ wives referenced in this 41% are among such women. There were 11% who were not sure if the pastor’s wife met with political leaders. It is likely that the ambiguity came from varying ideas of what constitutes of political leader. Would those who ran for public office but were never elected still be considered political leaders? If a pastor’s wife met with a political candidate who was never elected, there may be uncertainty over whether she actually met with a political leader.

Overall, the results relay that there were more participants who disagreed that the pastor’s wife meets with political leaders than there were participants who agreed or were unsure.

On question number 6: “My wife (As the wife of the pastor, I) assist/s in baptismal functions of the church.” The average rating was 3.06 out of 5.0, and

49% of the participants disagreed or strongly disagreed. A close 45% strongly agreed or agreed, and 6% were not sure if the pastor’s wife assisted in baptismal functions of the church. The disagreement could be because of denominational restrictions on women performing baptisms. Moreover, baptisms are generally performed by men. Those who expressed agreement may have considered duties such as helping people to get dressed for baptism or supplying them

91 towels afterwards as baptismal functions. Those who expressed uncertainly were maybe not sure as to whether baptismal functions exclusively meant submerging a person underwater or also included helping baptismal candidates to get dressed. Ultimately, the results show that there were most participants who disagreed that the pastor’s wife helped with baptismal functions than there were participants who agreed or were unsure.

In summation of Table 3, the majority of responders do not agree that the pastor’s wife’s responsibilities include: officiating funerals, officiating weddings, meeting with political leaders, or assisting with baptismal functions of the church.

Open-Ended Question

There was one open-ended question which asked the participants to list to three responsibilities carried out by the pastor’s wife at their church that were not captured in Section One or Section Two of the survey. These responses are noted in Table 4 on the next page.

Table 4: Responsibilities (Open-Ended Responses)

Role Number of Responses for Role

Outreach Coordination 4

Greeting or Hospitality 3

Pastoral Care 2

Visitation Ministry 2

Media or Graphic Design 2

Event Planning 2

Intercession 2

Creative Arts Ministration 2

College Ministry Coordination 1

Marketing 1

Staff Management 1

Note: Out of the sixty-six (66) participants, only thirty (30) completed this portion. Results omit responses from participants who listed roles already presented in prior sections of the survey.

According to Table 4, college ministration coordination, marketing, and staff management are the least popular responsibilities for black pastors’ wives in the Shepherds Connection from the open-ended responses. The most popular responsibilities in this category are outreach coordination and greeting or hospitality. Although they are the most popular among open-ended responses with 4 and 3 mentions, respectively, they are not popular when compared to gathered responsibilities as a whole.

The data collected from the survey helped to accomplish the second goal of this project in that it illustrated and enumerated specific roles and responsibilities of pastors’ wives in a sample of black churches in the Shepherds

Connection.

Goal Number 3: Evaluate the Study

The final goal of this project was to evaluate the study. To achieve this goal, I reviewed Section Three of the survey, where participants appraised the study. Table 5 tabulates the participants’ evaluative responses. The statements are presented in order, from the most agreement to the least agreement. Each statement has the average of agreement listed beside it. Next to the average are percentages of participants who agreed. Table 5 is displayed on the next page.

Table 5: Participants’ Evaluation of the Study

Questions Average Percentages of Rating Participants (Agree to Strongly Agree)

4-This study will help churches in the 4.86 98% design of the role of pastors’ wives.

3-The discovery from this study 4.85 100% should be made available to other pastors’ wives.

2- This study will help in the creation 4.74 100% of a manual that will help other pastors’ wives.

1- This study was helpful for me. 4.70 98%

On question number 4: “This study will help churches in the design of the role of pastors’ wives.” The average rating was 4.86 out of a possible 5.0, and

98% of the participants agreed or strongly agreed that this study will help churches in the design of the role of pastors’ wives; 2% were not sure. The results are an indication that this discovery project will aid black churches in defining and designing the role and responsibilities of their pastors’ wives.

On question number 3: “The discovery from this study should be made available to other pastors’ wives.” The average rating was 4.85 out of a possible

5.0, and 100% of the participants agreed or strongly agreed that this discovery project’s findings should be made available to other pastors’ wives. The results

95 bespeak that the sample of Shepherds Connection members surveyed find this useful to other black churches in addition to their own.

On question number 2: “This study will help in the creation of a manual that will help other pastors’ wives.” The average rating was 4.74 out of a possible

5.0, and 100% of the participants either agreed or strongly agreed that this study and discovery project would ultimately help other pastors’ wives in their roles and responsibilities.

On question number 1: “This study was helpful for me.” The average rating was 4.7 out of a possible 5.0, and 98% of the participants either agreed or strongly agreed that this study was personally helpful for them; while 2% were not sure. The results demonstrate, by a majority, that the sample of Shepherds

Connection members surveyed found this study personally beneficial.

There was a compelling majority of participants (98%) who indicated that this study was helpful to them personally and would be helpful to churches in the design of the role of pastors’ wives. An even greater majority (100%) reported that the discovery from this study should be made available to other pastors’ wives. Moreover, this greater majority of 100% also indicated that this discovery project would help in the creation of a manual to aid other pastors’ wives. As such, this discovery project will likely be one that will aid many pastors’ wives in their roles and responsibilities.

Summary

To discover the roles and responsibilities of black pastors’ wives in the

Shepherds Connection, I administered a five-point Likert Scale questionnaire to

66 participants of the Shepherds Connection. All participants were black leaders of black churches across the nation; 36 of them were pastors and 30 of them were pastors’ wives. I discovered prominent roles and responsibilities, as well as unpopular ones. Prominent roles for the black pastor’s wife in the Shepherds

Connection included women’s ministry overseer, teacher, counselor, worship leader, and preacher or minister. In contrast, roles such as prophet, supervisor, children’s ministry leader, and teen ministry leader are uncommon ones.

As far as responsibilities, the results of the discovery project revealed that a majority of participants found that pastors’ wives responsibilities included involvement in administration, decisions concerning running the church, programmatic ministry design, worship design, finance management, and meeting with community leaders. However, most participants also responded that meeting with political leaders and officiating weddings, funerals, and baptisms fell outside the pastor’s wife’s responsibilities.

CHAPTER SIX

SUMMARY AND REFLECTIONS

This chapter contains a summary, as well as reflections pertaining to this discovery project. It also presents suggestions regarding further study of the roles and responsibilities of the black pastor’s wife in the black church.

Summary

As stated in earlier chapters, I embraced this discovery project because of my personal belief that black pastors’ wives would be better equipped to thrive in their roles and responsibilities if they had information to aid them. This project has shared some of my own beliefs, perspectives, experiences, from my background as a pastor’s wife (both occupationally and vocationally) in a small black church context to a pastor’s wife in a black megachurch. I have approached my personal discussion from several different vantage points: as a daughter of a pastor’s wife, a sister to a pastor’s wife, a friend to pastors’ wives, a mentor and mentee of pastors’ wives, and a pastor’s wife myself for over twenty years.

As I recounted in my personal foundations, I faced much anxiety when I first became a pastor’s wife due to a lack of guiding resources. Upon the start of this project, I believed a similar discovery project would have been constructive and would have relieved some of the anxiety I had as a new pastor’s wife. Since my anxiety, in part, came from ambiguity about what my new position entailed, a discovery project that helped define my role would have brought me more clarity and confidence. Hence, I endeavored to complete this discovery project with

98 hopes of aiding other pastors’ wives in the black church with specific, enumerated roles and responsibilities.

Project Goals

My project had three goals. The first goal was to evaluate the secondary literature on women in the black church, with a particular focus on pastors’ wives.

The second was to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection; the third was to evaluate the study.

Goal Number 1: Evaluate Secondary Literature

The first goal was to evaluate the secondary literature on women in the black church, with a particular focus on pastors’ wives. Apart from personal experience, I also found that it was important to research relevant literature and appropriately situate my position in the current discourse surrounding pastors’ wives. Consequently, I read and deliberated over numerous works, gleaning knowledge concerning the black pastor’s wife from biblical, theological, and historical perspectives. I found such research valuable because it helped me to arrive at a balanced conclusion, so as not to posit a biased view based on my background. This understanding was the intellectual premise for my discovery project, and I believe I embraced this premise and accomplished this goal.

Goal Number 2: Discover Roles and Responsibilities

The second goal was to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection. I sought to achieve this goal through a 5-point Likert scale questionnaire administered to sixty-six participants.

The findings show that prominent roles for the black pastor’s wife in the

Shepherds Connection included women’s ministry overseer, teacher, counselor, worship leader, and preacher or minister. Conversely, the least prominent roles were prophet, supervisor, children’s ministry leader, and teen ministry leader are uncommon ones. Nevertheless, even the least prominent roles were still identified as roles held by at least one black pastor’s wife in the Shepherds

Connection.

With regard to responsibilities, the results of this research revealed that a majority of participants found that pastors’ wives responsibilities included involvement in: administration, decisions concerning running the church, programmatic ministry design, worship design, finance management, and meeting with community leaders. However, a majority of participants responded that meeting with political leaders and officiating weddings, funerals, and baptisms fell outside the pastor’s wife’s role. It is consequential that the majority disagrees that the pastor’s wife handles particular duties (such as officiating funerals, officiating weddings, meeting with political leaders, or assisting with baptismal functions). However, even in instances like this, a notable percentage still informs that the pastor’s wife at their church handles these duties. For example, although the majority of 49% report that the pastor’s wife does not assist with baptism, a close 45 percent report that in their context, the pastor’s wife works in this capacity. None of the responsibilities listed for pastors’ wives in this survey drew less than 18% of agreement. In other words, all the

100 responsibilities featured in this study are being handled by some pastor’s wife in some black church.

I believe that I accomplished this goal, as I not only discovered roles and responsibilities for black pastors’ wives in the Shepherds Connection, but beyond that, also distinguished most prominent roles and responsibilities from least prominent ones.

Goal Number 3: Evaluate the Study

The evaluative feedback from participants suggests that there is a need for the findings of this discovery project. The evaluations show that it would help pastors’ wives of the black church (and in turn, the pastors and congregations of the black church) to have enumerated roles and responsibilities for pastors’ wives. By a compelling majority, participants responded that this study was not only helpful to them personally, but would also be helpful to other pastors’ wives and other churches in designing the roles and responsibilities of their pastors’ wives.

Although participants in this study comprised a mere fraction of the black church and its clergy, the data gleaned from participants can be informative to the black church at large. The group of sixty-six participants of the Shepherds

Connection was quite diverse and was reflective of the diversity of black churches at large. Differences in the group of participants was evident in denomination, congregation size, location, education level, and tenure as church leaders. The diversity of the group suggests that it is a credible, representative sample of black churches in America as a whole. Thus, I believe these results

101 may be reflective of the roles and responsibilities of the pastor’s wife in the black church at large.

Reflections

The information discovered in this project is important to the black church for two primary reasons: it combats the ambiguity that often accompanies the role of the pastor’s wife in the black church, and it combats the sexism, racism, and classism that black pastors’ wives have long faced.

First, this discovery project helps to decrease the ambiguity of how a pastor’s wife in the black church functions. The specific roles and responsibilities discovered by this survey are important because they provide a tangible reference point—a guideline, of sorts—for what the position of the pastor’s wife in the black church entails. A pastor’s wife who is new to the position can look at the findings of this discovery project and note, for instance, the majority of surveyees hold that in their black church, the pastor’s wife assists with administrative functions, church-running decisions, ministry program design, worship design, finance management, and engagement with community leaders.

In addition, a new pastor’s wife may look to the findings of Tables 1 and Table 4 for a list of specific ways in which other pastors’ wives in the black church operate. She may look to Tables 2 and 3 for sentiments on how the majority of the surveyed segment agreed or disagreed with how the pastor’s wife in their own context functions. Because nearly half of the participants are pastors’ wives themselves, a new pastor’s wife in the black church can draw insight and guidance from responses of others who have been (or still are) in her shoes.

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The benefactors of decreased ambiguity in the black pastor’s wife’s role are not limited to new pastor’s wife. Those who have been in the position for years but are still struggling with ambiguity of their role could also find this information useful. Reduced ambiguity will also benefit pastors and members of the black church by informing them of the specific ways their leading lady can build and edify their church.

Second, the discoveries made in this project are vital because they help challenge the sexism, racism, and classism that pastors’ wives have faced in the black church. Based on the findings (see Goal # 2), pastors’ wives are carrying out the same responsibilities as men—both black and white. The fact that black pastors’ wives, are handling duties that white male pastors handle bespeaks that neither their gender, nor their race, disqualifies black pastors’ wives’ competence in edifying the church. This fact is a direct opposition to sexism because it challenges the denigration or devaluing of the pastor’s wife in the black church.

Why devalue or denigrate a woman when she can contribute what her male counterparts can contribute? In the same manner, this fact challenges racism because it cripples the notion that one’s blackness is synonymous with inferiority or incompetence. How is blackness inferiority or incompetence when black women have the same abilities their white counterparts have in conducting church affairs? Indeed, black pastors’ wives often have to answer a greater need than white pastors. Historical foundations (discussed in the foundations section) reveal that black women had roles that extended beyond the church. These roles stretched far into the community, as churchwomen were also community

103 organizers who addressed the extensive needs of their communities, as well as their churches.

This practice of addressing the needs of the community continues today, especially as the needs of those in black communities are disproportionately higher than those of white communities. According to Jones and company,

African Americans are 2.5 times more likely to be in poverty than white

Americans. In addition, the black unemployment rate is nearly two times the white unemployment rate. Also, the black infant mortality rate is 2.3 times higher than the white infant mortality rate. The life expectancy, in general, of the African

American is 3.5 years shorter than that of the white American. What’s more, blacks are 6.4 times more likely to be imprisoned than whites (Jones, Schmitt, and Wilson 2018). With such great need in the black community, the black church, and inevitably, the pastor’s wife in the black church, must engage the needs of the community to a greater level. She must respond the way churchwomen in the past responded, being a hub of social services for the community.

With this much on the plate of the black pastor’s wife, how is she seen as incapable or less-than because of her gender? It is my belief that she should rather be seen as a necessary part, not only of the church, but also of her community.

As well, the many capabilities of the black pastor’s wife, as evidenced by this study, challenges classism because it disturbs the logic of women being second-class citizens. If, by virtue of a woman’s capabilities, she can carry out

104 the same duties males in the church can carry out, what makes her second-class in the church? The data of this discovery project shows that the pastor’s wife in the black church is involved in all (not just some) of the decisions. This claim is backed by compelling metrics: an average of 4.27 out of 5 possible points, and

88% agreement of participants. If the vast majority of surveyees report that the pastor’s wife in the black church is engaged with all the decisions of running the church, the notion that this same pastor’s wife is second-class to men in the church is incongruous. As such, this discovery project confronts reasoning for sexism in the black church.

The gift of a pastor’s wife is invaluable to the body of Christ. Unlike with other professions, her life is intertwined with that of her husband, whether she wants it to be or not. A plumber’s wife is different from a pastor’s wife, in that no one is looking for her to pray for them once he fixes their faucets; no one is expecting a word of wisdom after he screws on the nut and washer; no one is watching how she dresses once he hands his client a bill.

A pastor’s wife faces numerous challenges, including dealing with sacrificing time with her husband, having her kids on display, and having her own personal journeys open for scrutiny. Particularly in the black church, the pastor’s wife also endures racism, sexism, and classism—all while answering God’s call on her life—a call she, in many cases, did not seek. This call comes with its own responsibilities which are vital to the wellbeing of the church. The question becomes this: what exactly are the roles and responsibilities of the pastor’s wife in the black church?

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There is no glaring prototype in scripture, and often no job description filed in “HR” (Human Resource) records for the pastor’s wife’s position. Unfortunately, she oftentimes has to scramble and try to figure it out on her own. During my research, I found materials from Eurocentric male and female perspectives, including insights from women married to clergy. I found that these sources gave useful information, spiritual guidance and encouragement to pastors’ wives.

However, information pertaining to black pastors’ wives from other women of color was limited.

I noticed that there are more churches in the black neighborhood than a local food chain. Therefore, the presence of pastors and pastors’ wives in the black community is not lacking. Surprisingly, our presence exceeds that of the food industry. Yet, it’s a known fact that these food chains’ systematic processes are organized better than that of the local black church. The food chains’ management teams have “how-to” manuals, unlimited resources, adequate training, support teams, time clocks, and even paid leave.

How, then, can the black church formally put in place effective systems for the pastor and congregants and also for the pastor’s wife? As a pastor’s wife,

I understand what it means to be a gifted pastor of a black church that minsters to its community. I understand what it means to witness the joys, the highs, the lows, the challenges, and the immeasurable blessings that accompany ministry.

To mitigate some of the systemic lows and challenges, instructional, “how-to” dialogue is needed among pastors’ wives in black churches. Whether written or

106 oral, this dialogue is necessary in creating systemized roles and responsibilities for pastors’ wives in the black church context.

When I first started this discovery project, I was excited to read books, journals, magazines, or just about anything to do with black pastors’ wives in ministry. To my surprise and disappointment, the information I was researching was almost non-exist. I concluded that I had to shift my research from black pastors’ wives to African American women in the black church. After consulting with my professor and grappling with the fact that black pastors’ wives have limited resources, support, and ministry tools for improvement, I was further convinced that this discovery project was both necessary and overdue.

I appreciated the prevailing works on womanist hermeneutics, feminist, womanist, theological, and ethical markers, from scholars in the such as: Dr.

Delores Williams, Dr. Mitzi Smith, Dr. Rita Weems, Dr. Katie Cannon, Dr.

Stephanie Mitchum, Alice Walker, Dr. Stacy Floyd-Thomas, Dr. Jacquelyn

Grant-Williams, and many more. I considered these women’s contributions about exclusivism, social injustice, and bias against black women as essential inputs.

Indeed, I believed their contributions changed the trajectory of leadership for black women, our churches, community, families, and personal lives.

Methodist, Presbyterian, White Baptist, Black Baptist, Catholic, Episcopal, and other denominations have silenced black women for years. If it was not for the sacrifice, strength, and courage of the church mothers, missionaries, secret prayer house meetings hosted by women, and unwritten journeys of the pastors’ wives, women would still be silent. My project would be regrettably incomplete if I

107 had failed to give homage to the above-mentioned women, as well as to the likes of Jarena Lee, Phillis Wheatley, Fannie Lou Hamer, Ida B. Wells, Mary Mcleod

Bethune, and more.

Although much work regarding women in ministry had been presented, there was still more to be done. For example, there is still room for advancement with work concerning the pastor’s wife and her role in the black church. The lack of biblical text and scholarly resources detailing her position, her authority, and her responsibilities posed a dilemma that called for discovery project. For me, this dilemma was an opportunity to make a contribution to the work of women, specifically pastors’ wives, in the black church.

Application

The information that I have researched, studied, and shared within the pages of this project is useful to the role and responsibility of black pastors’ wives in the black church, whether small or mega. The results of my discovery project can birth a new drive for black women in ministry or ignite a renewed perspective for black pastors’ wives to continue in the calling placed on their lives. As they honor God’s calling on their lives, they will reap major harvests from the sacrifices, the highs, the lows, and the benefits of their position. Further, the results of this discovery project can embolden the black pastor’s wife to take the defining of her roles and responsibilities not as an ending point, put as a rallying point to continue pushing past biases and unjust systems. Beyond that, this discovery project’s findings can inspire her to keep striving towards the ultimate goal, which is to please God and discover, for herself, who she is in Him. For the

108 sake of realizing this ultimate goal, I would recommend that pastors’ wives who engage with this discovery project’s findings also read: Sisters in the Wilderness,

I found God in Me (Smith 2015); If It Wasn’t for The Women (Townsend 2001);

The Preacher’s Wife (Bowler 2019); and the other literature explored herein.

Further Study

There is so much work I can do to add to the study of black pastors’ wives in the context of the black church. For example, I can explore support groups and resources needed to ensure that the black pastor’s wife doesn’t feel isolated in her struggles throughout her tenure as a pastor’s wife. Also, I can juxtapose the role of pastors’ wives from Eurocentric perspectives with that of Afrocentric perspectives. As I recognize there is plenty room for more research concerning the roles and responsibilities of a black pastor’s wife, I hope to conduct such research in future projects. These future projects on the subject will be based on continued feedback from this discovery project, and from needs identified through continued conversations with other black pastors’ wives in the black church.

Personal Goals

At the beginning of this project, I noted three personal goals. They were:

(1) to learn and gather information about women in church leadership positions who have made an impact on their local church, family, and community; (2) that the information I gather would ignite in me a greater passion to pursue increasing spiritual and emotional growth; and (3) to expand and share my knowledge

109 regarding womanist theology and womanist hermeneutics. I planned to achieve these goals through the completion of this discovery project.

To complete this discovery project, I consulted multiple sources that featured information on women in church leadership who positively impacted those around them, including their churches and communities. Their impact provoked me to review my own experience as a pastor’s wife. I employed my own experiences and those of black pastors and their wives. I reevaluated our successes, failures, fears, and blockers, to build the themes and content for the chapters I would potentially use in a future book. By completing the research for this discovery project and recording survey findings, I have accomplished my personal goals.

Concluding Thoughts

To conclude, the purpose of the survey was to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection. This purpose called for three goals which were to evaluate relevant secondary literature, uncover specific roles and responsibilities of the black pastor’s wife, and evaluate the study. I was able to achieve each goal, while uncovering findings that benefit the pastor’s wife, the pastor, and the congregants of the black church by challenging role ambiguity, as well as sexism, racism, and classism faced by the pastor’s wife.

Now that I have completed this project, I am even more excited about teaching other pastors’ wives on how they, too, can embrace their gifts and help build up the ministry God has placed in their hands. Conducting research and

110 penning to paper what I knew theoretically and experientially only further concretized my goal of continuing to develop as a pastor’s wife who glorifies

God, in my black church context.

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APPENDIX ONE

PROPOSAL

ASHLAND THEOLOGICAL SEMINARY

A PAPER PROJECT PROPOSAL SUBMITTED TO THE FACULTY OF ASHLAND THEOLOGICAL SEMINARY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF MINISTRY

VICTORY R. VERNON

ASHLAND, OH

June 15, 2019

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I make it!” (Confidential Identities, 2015)

Purpose

The purpose of my project is to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection.

The Research Question

What are the roles and responsibilities of black pastors’ wives in the

Shepherds Connection?

Overview

The focus of this discovery project is to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection. As the wife of a pastor who has ministered in the black church for over two decades, the conversation between the pastors’ wives that I overheard arrested my attention.

Their dialogue caused me to share with them how I overcame my own fears and uncertainties.

The exchange between the pastors’ wives inspires the focus of this project, which is to discover the roles and responsibilities of black pastors’ wives in the Shepherds Connection. I will conduct this discovery project with the undergirding aim that it will equip the spouses of pastors with tools to promote

113 effective leadership in their churches. The compilation of biblical and theological foundations for this project gives indispensable insight to the project from scriptural, feminist, ethicist, and womanist scholars. In addition, the historical foundation supplies pertinent information regarding the progression of roles and responsibilities of women (including pastors’ wives) within the church.

Since this discovery project deals specifically with black pastors’ wives in the Shepherds Connection, it is vital to establish an understanding of who is the pastor’s wife. Butler describes the first lady, or pastor’s wife, as such:

While Butler’s description provides a reference point, additional descriptors were often used by members of the Shepherds Connection to identify the pastor’s wife. Such identifiers included: ‘Sister,’ ‘Mother,’ ‘Evangelist,’ ‘Elder,’

‘First Lady,’ ‘Lady,’ ‘Leading Lady,’ or ‘Co-pastor,’ or her first name. Differences in titles for pastors’ wives in the Shepherds Connection reflect the variety of churches represented therein. Though most churches represented in the

Shepherds Connection are predominantly black, the churches involved are diverse in denomination, in location, in age, and notably, in size. Congregations

114 range from as few as fifty souls to as large as what would be classified a megachurch.

With regard to what constitutes a megachurch, the definition of the term is in debate (Pinn 2002, 135). However, Thumma and Travis lend some insight to the term, defining it as a church which averages 2,000 or more attendees during its weekend services (Thumma and Travis 2007, xvi). Vernon notes that the

“average church in America has a hundred or less people in it” (Vernon 2011,

16). A conflation of Vernon’s figures with that of Thumma and Travis leads to the implication that pastors’ wives in the megachurch context are outnumbered by those who are not in the megachurch context, and thus deal with a dynamic that most pastors’ wives may not be able to identify with. As such, a discovery project for pastors’ wives in the Shepherds Connection, whether from megachurches or small churches, would be beneficial to many other pastors’ wives with churches of various locations, denominations, or sizes.

The development of this project will be influenced by my own personal experiences as a mega church pastor’s wife—or first lady—at The Word Church in Cleveland, Ohio. It will be shaped by biblical, theological, and historical foundations, in addition to empirical data I will collect from members of the

Shepherds Connection.

Foundations

The foundations for this project begin with a personal foundation, which offers background insight as to why and how this discovery project came to exist through my own experiences. The personal foundation is then followed by

115 biblical, theological, and historical foundations, which include reviews of applicable literature from noted scholars.

Personal Foundation

Upon becoming a pastor’s wife, I experienced that there was paucity of information I could look to, in terms of expectations for a pastor’s wife, specifically in my black megachurch framework. I remember feeling as if I lived in a proverbial fishbowl. I was confused, isolated and ambivalent in my position as I operated blindly as a black megachurch pastor’s wife. I found that even other pastors’ wives around me expressed that they, too, often struggled with a lack of resources to aid them in their roles. As a result, I developed my own pragmatic principles and methods regarding my role and responsibilities.

My personal foundation is reflected in this discovery project, as it is informed by my personal beliefs, my perspectives, and my forty (40) years of experience in the black church. This experience encompasses twenty (20) years as a megachurch pastor’s wife, as well as my background as a daughter of a pastor’s wife, a sister to a pastor’s wife, and a friend, mentor, and mentee to other pastors’ wives.

The creation of this discovery project stems from my belief that black pastors’ wives, especially in the Shepherds Connection as well as the black church context, would be better equipped to thrive in their roles if they had a practical project to aid them. I believe a discovery project would have been ingenious and could have relieved some of my anxiety by providing clarity, and directives relative to my role as a pastor’s wife. As such, this discovery project is

116 being launched with the desire to aid black pastors’ wives in Shepherds

Connection in their role and responsibilities within the black church.

Biblical Foundation

The biblical foundation for my project comes from Ephesians 4:10-13, with information from traditional and nontraditional commentary authors and editors. I study their intellectual property, research their arguments, draw upon their insights, and assimilate their teachings into this discovery project regarding the roles and responsibilities of the Shepherds Connection pastor’s wife within the black church. My scriptural basis of Eph. 4:10-13 (NASB), reads:

Barth describes Eph 4:11-13 “a locus classicus pointing out the coherence of the church’s origin, order and destiny” (Barth 1974, 478). After affirming this passage as the best known or most authoritative on this subject, Barth goes on to note that there are three elements present in verse 12 that denoted three distinct purposes. These three purposes are reflected in these elements: (1) the equipping of the saints; (2) the servant’s work; (3) the construction of Christ’s body. In his finding, the elements presented in verse 12 give readers a clear direction of purpose for building up and establishing those who have been called and gifted with the ministry gifts from God mentioned in verse 11. Although other

117 gifts and callings within the body of Christ weren’t named here, these unnamed gifts are also vital to the equipping and building of the church.

According to Barth, this interpretation has an aristocratic that is, a clerical and ecclesiastical flavor; it distinguishes the masses of the saints from the superior class, or the officers of the church. A member of clergy is seen as distant from the laity, as such a member is one to whom the privilege and burden of carrying out the prescribed construction work are exclusively assigned. With that said, it I believe that the office or position of the pastor’s wife should also be noted as distant from the laity, as this position likewise carries the privilege and burden to fulfill prescribed construction work that was exclusively assigned.

Every one of the special ministers is a servus servorum dei, or a servant of God’s servants (Barth 1974, 481). He or she is a pastor of God’s flock, who understands himself or herself as a minister to ministers.

According to Gal. 3:28 (NASB), “28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” In addition to equality in nationality and social status, this verse speaks to a sense of equality in the inherent value of men and women.

Furthermore, The Global Bible Commentary states, “A patriarchal authoritarian, clerical church can easily fail to listen to the voice and to acknowledge the gifts of the laity, especially women, and so fail to grow into mature unity” (Riches 2004,

479).

Smith interprets Eph. 4:10-13 to mean that one should live according to his or her calling (Smith 2007, 356). She notes that the gifts allows the saints to

118 function as apostles, prophets, evangelists, pastors, and teachers in the body, which is the church (vv.11-12). She additionally notes that the gifts God bestows upon the church has a particular purpose, which is to further promote unity and maturity among the saints, as cited in verse 14. Smith submits that the gifts were given to the saints in the church. In this context, the term saints points to evangelists, pastors, and teachers (Smith 2007, 356). However, building on

Smith’s view, “saints” can be extended to many more offices within the church that also promote unity and maturity within the body of Christ, such as a pastor’s wife. I believe that the pastor’s wife can and should be viewed as a gift to the body of Christ.

Throughout Scriptures, certain women lead lives with the mission to equip and build up the church and the body of Christ. This is particularly evident in texts authored by Paul. These women’s titles are not specified in Paul’s fivefold ministry to the early church noted in Ephesians 4:10-11: the apostles, the prophets, the evangelists, the pastors and teachers. Rather, their titles are known as deacons (Acts 6:3), elders (Acts 15:6), and ministers (Colossians 1:26-27), all of which are vital gifts to the body of Christ. These verses illuminated the truth that each gift is valuable, as each one is from God:

With much skepticism concerning women in church leadership, Davey

Stephen’s teaching on “Judging Jezebel” noted that “There will be churches that

119 will allow women to preach and teach men or mixed audiences of men and women and churches that will not” (Davey 2008, Wisdom Online). In response to his teaching, Rebekah Prewitt, in The Proper Role of the Wife, asks, “where does this leave wives? What roles should they then play in the church?” (Prewitt 2019,

176). Prewitt went on to reference women who held notable positions and, in my opinion, changed the trajectory of women in leadership’s roles. She mentioned

Miriam, Deborah, Huldah, Priscilla, Phoebe and others who I later address in my theological foundation.

My mission to discover the roles and responsibilities of black pastors’ wives of the Shepherds Connection is rooted in this premise: pastors’ wives, too, are gifts to the body of Christ. As stated earlier in Eph. 4 and translated in the written works of Barth and Smith, the text and corresponding translations are not intended to be exhaustive of people who are gifts to the church and the body of

Christ. I maintain the belief that many pastors’ wives operate in ways that could be considered as equipping God’s people to His work and building up the church and the body of Christ. This discovery project is designed to aid them, through

Scriptures, to understand the ideology behind their position, and to grasp methodology to fulfill the calling as pastors’ wives.

Theological Foundation

The theological foundation of my project focuses on womanist theology and womanist hermeneutics. The ambiguous scope of a pastor’s wife’s role and responsibilities proves difficult to define, as it relates to God’s purpose and will for

120 her. I search for related answers through lenses of womanist theology and womanist hermeneutics.

Mitchem shares, “The defined area of womanist theology is relatively new.

Womanist theology is about and for black woman. Why is this type of theology needed? Both feminist and black theologians are, respectively, above women and black people. Aren’t black women included in these discussions? Isn’t womanist theology redundant? If theology includes discussion of the actions of God in human life, then exploration of the presence of God in the lives of black American women is necessary. Black women’s lived experiences have structured their meaning-worlds that must be reflected in lives of faith. (Mitchem 2002, 5)

My project needs womanist theology to bring consciousness to African

American women. This theology speaks directly to the role and identity within the context of a black woman’s life. Patricia Williams shares her personal reflections on the subject:

I remember with great clarity the moment I discovered that I was “colored.” I was three and already knew that I was a “Negro” . . . but “colored” was something else . . . I still remember the crash of that devastating moment of union . . . I have spent the rest of my life recovering from the degradation of being divided against myself; I am still trying to overcome the polarity of my own vulnerability. (Williams 1991,119)

Womanist theology conflated with womanist hermeneutics is, undoubtedly, an integral part of my project. This is primarily because I believe it is important to first understand those for whom I’m conducting this project. The leading ladies I’m venturing to help with this project are women of various ethnicities, including this often-neglected demographic: the black woman in

121 religious leadership positions—namely, the position of a pastor’s wife.

This project strives to assist such a woman, which means it has to draw largely on womanist hermeneutics. In my observations, the discipline of womanist hermeneutics places great emphasis on what I call the “marginalized woman,” a label which the African American woman is all too familiar with. Smith expresses that she and other biblical scholars would continue the work to bring critical reading to biblical interpretation. As she put it, “We continue to affirm that behind the text, in the text, and in front of the text we find…forms of hierarchy and differences that silence, exploit, and delegitimize certain voices, peoples and cultures” (Smith 2015, 5).

Thus, womanist hermeneutics is indispensable to the development of my project. Patterson juxtaposes womanist theology with black or feminist theologies:

Imagine this: A question is presented to you, but before you can answer it, an Anglo woman or man or an African-American man speaks on your behalf. Your opinions are not heard and do not matter… Let us be in charge of our theology. (Patterson 2000, 27-28).

To do so, we have to be in charge of our own biblical interpretation.

Cannon offers a depiction of how our own biblical interpretations allow women to refuse long-standing interpretations about women. She describes the function of womanist critique of homiletics as a challenge to negative perceptions of women:

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Floyd-Thomas describes the power of women (particularly Black women) in building on their own:

Floyd-Thomas expresses that womanist theological reflection created frames of thinking and ways of being that normalizes black women being agents of their own destiny. Floyd-Thomas notes:

It is my desire that reading my project will inspire pastors’ wives to know that they are not alone in their quest to excellently answer the call of duty. As

White-Brown puts it, “While we are the first lady, we are not the first women ever in this role” (White-Brown 2017,11). I desire that pastors’ wives will not only find their voice within the text, but also decipher their own theology, and develop their own praxis for their context. I further desire that this discovery project will be instrumental in the dismantling of hierarchy, cultural marginalization and societal patriarchy. I am eager for it to be equally instrumental in promoting the respect women rightfully deserve and given unlimited platforms that is no longer tabooed, but a leading lady’s reality in the propagation of leadership role within the black

123 church. I concluded that all of this was possible through the employment of womanist theology and hermeneutics, integrated with the application of Eph. 4:

11-13.

Historical Foundation

The historical foundation of my project reviews and critiques the function of black women in the black church from times past through times present. This review and critique took notice of patriarchy and its restrictions on women, both within Scripture, and in this current day.

I agree with and have first-handedly witnessed what White-Brown says concerning our history:

Delores Williams draws on the words of Malcolm X in her womanist- feminist framework as she writes:

Within the same work, Williams presents this claim:

It is clear that what is needed for black women is a fresh start in theology, a new way of doing it that would arise out of black women’s struggle for justice and in no way would be dependent upon the approval of black male and white academics in religion. (Williams 1990, 192)

Even in 2019, where society is supposedly post freedom and liberation, I, as a Black female, have witnessed sexism, classism, and racism in the Baptist church, and I have to hearing of it in other denominations. When I review my own

124 experience and the history of the black woman’s role in the church, it seems that black women have been visible, yet invisible all the same.

In a collection of essays that examine the roles of women in their churches and communities, Gilkes calls attention to several historical principles of interest.

She states:

Black women and men share a religious life but often disagree about how that life should be organized and the relative importance of women’s roles to the life. Black men and women agree on the necessity of opposing racial oppression, but they often disagree over the degree to which the patriarchy that is normative in the dominant society should be reproduced in their lives…Through it all, black women have remained committed to an institution that exists largely because of their extraordinary investment of time, talent, and economic resources. (Gilkes 2001, 7)

Gilkes goes on to express that “The collectivism and autonomy of organized women has been the most significant historical factor in the survival of denominations within the Sanctified Church” (Gilkes 2001, 57). Dwelling on the power black women have to be productive in the church, she asserts:

Gilkes names a host of prominent churchwomen such as Mary McLeod

Bethune, who was educated through Moody Bible Institute in 1894-1895. She included Nannie Helen Burroughs who founded the National Training School for

Women and Girls and is widely known for her dynamic speech “How Sisters Are

Hindered from Helping.” Another prominent churchwoman Gilkes recognized is

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Ida B. Wells, one of the founders of the National Association for the

Advancement of Colored People (Gilkes 2001, 20). Gilkes’ lengthy list of such respected women captures only a negligible fraction of the number of history’s notable women in the black church. Yet, Gilkes explains that denominations still disagreed over the ordination of women in their churches. But as she recounts, this disagreement did not diminish the value of women, as denominations chose to ordain women in the roles of teachers, evangelists, and missionaries.

This excerpt from Gilkes’ work dives deeper into the function of the black woman in church and community leadership, tying in community mothers:

Mothers in community work have…occupied positions of leadership in women’s organizations… They participated in the strategies that produced real changes for “the Race.” Their successes over the years generated broad networks of appreciative community members who, in turn, became an increasingly valuable resources for confronting new community problems. (Gilkes 2001, 66)

Even with proven competence and the evident capabilities to build the body of Christ and edify communities, black women were not given this acknowledgement in the early years of the black church. Chronicling the its development, Lincoln and Mamiya presents a timeline of the genesis of the black church’s denominations from the African Methodist Episcopal (AME) Church founded in 1787 (Lincoln and Mamiya 1990). The black church has progressed since its conception. However, as Floyd-Thomas and company suggest, black women’s voices were not audible in the theological world until the mid-1980s.

Floyd-Thomas and company note that theologians “sought to illumine dimensions of oppression not taken seriously enough by the first generations of Black theologians. Specifically…the intersection of race, class, and gender in creating

126 systems of oppression unique to Black women” (Floyd-Thomas, S., Floyd-

Thomas, J., Duncan, Ray, and Westfied 2007, 92).

Thomas and company share that the “sexism, racism, and classism that may have hindered or impeded some of the churchwomen, church mothers, and community women in the past from receiving recognition, a platform, or position within the church communities have shifted in many dominations” (Floyd-

Thomas, S., Floyd-Thomas, J., Duncan, Ray, and Westfied 2007, 42). Floyd-

Thomas and company go on to cite examples of women who advanced in positions within the church, with one such woman being Vashti Murphy

McKenzie, who was appointed the first female bishop of the African Methodist

Episcopal Church in 2000. This occurrence speaks volumes of the change in the progression of the black church’s acceptance of women in leadership roles, as it was the first such appointment in nearly 200 years of the African Methodist

Episcopal Church’s conception (Floyd-Thomas, S., Floyd-Thomas, J., Duncan,

Ray, and Westfied 2007, 42).

Apart from McKenzie, there are countless black female clergy who refused to allow sexism or racism to hinder them from making a prophetic difference in the black church. Among such leaders is Renita Weems, who was named by

Ebony magazine as one of American’s top fifteen preachers (Floyd-Thomas, S.,

Floyd-Thomas, J., Duncan, Ray, and Westfied 2007, 68). There is also Katie

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Geneva Cannon, the first African-American woman ordained to the minister in the USA’s United Presbyterian Church and the first to earn the Doctor of

Philosophy degree from New York’s Union Theological Seminary (Floyd-Thomas,

S., Floyd-Thomas, J., Duncan, Ray, and Westfied 2007, 145). Another noteworthy name in this context iss Cynthia Hale, who is founder and pastor of a

5,100-member megachurch in Georgia, with six honorary doctorate degrees in divinity and law (Ray of Hope Christian Church 2017).

The list of dynamic women in the black church continues with Oliver Pearl

Stokes, the first African-American woman to receive a doctorate in religious education (Smith 2017). Yet another trailblazer is Susan Owens, an international and national evangelist and author, who co-pastors in Washington, D.C. alongside her husband. In addition, there is Cheryl J. Sanders, a professor of

Christian Ethics at the Howard University School of Divinity, who also functions as a senior pastor in Washington, D.C. (Howard University School of Divinity

2017). This list of Black women is but a small sample of the many who advance in the face of sexism, racism, and the like within the church.

Historically, from the 1800’s to the present, there was and is some skepticism concerning the black woman’s role in her family, community and church. The dominant culture, being a patriarchal and white society, collectively questions the strength of the black woman’s competence, intellect, and impact.

Yet, the black woman continually responds with resounding resilience in the face of sexism, racism, and classism. She makes an immeasurable impact on her family, community, and church. Her value should no longer be questioned,

128 dismissed or discredited. She is to be seen as a gift, when she walks in her role as the pastor’s wife. I believe that she is to be empowered to succeed in her roles and responsibilities, and the goal of my project is to offer this empowerment.

Context

The context of my project is drawn from The Word Church, as well as The

Shepherds Connection. First, The Word Church is one of the fastest-growing predominantly African American churches in Northeastern Ohio. Founded in

2000, The Word Church has expanded to a megachurch with three campus which services about 10,000 congregants. Second, The Shepherds Connection, founded in 2010 by my husband and me, is a fellowship that caters exclusively to roughly 500 senior pastors and their spouses. Members of the Shepherds

Connection lead churches all across the country. Their churches vary in size, denomination, age, and more. Additionally, members of the Shepherds

Connection flock from different parts of the nation to The Word Church at least once a year for the Gathering of The Shepherds Conference, an event which seeks to empower church leaders in their roles and responsibilities.

As the wife of the senior pastor and founder of The Word Church, much of the basis for this project is informed by over 20 years of being a first lady. In addition, my role as co-founder and leader (alongside my husband) of the

Shepherds Connection brings much exposure to the triumphs and struggles of pastors’ wives.

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Data for this project will be collected from pastors and pastors’ wives of the Shepherds Connection during the Gathering of the Shepherds Conference in

June of 2019. The conference will take place at The Word Church’s Main

Campus in Cleveland, Ohio.

Project Goals

1. To evaluate the secondary literature on the subject matter.

2. To discover the roles and responsibilities of black pastors’ wives in the

Shepherds Connection.

3. To evaluate the study.

Design, Procedure, and Assessment

1. Review and evaluate secondary literature.

2. Collect materials for research regarding black pastors’ wives in the black

church context.

3. Design the questionnaire for black pastors and black pastors’ wives of the

Shepherds Connection.

4. Distribute the questionnaire.

5. Analyze and evaluate the questionnaire.

6. Document the results.

7. Evaluate the study.

Assessment will consist of the completion of a five-point Likert scale questionnaire. The questionnaire will also include a section that allows participants to evaluate the study.

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Personal Goals

1. My first personal goal is to learn and gather information about women in church leadership positions who have made an impact on their local church,

family and community.

2. My second personal goal is that the information I gather will ignite in me a

greater passion to pursue increasing spiritual and emotional growth.

3. My third personal goal is to expand and share my knowledge in womanist

theology and womanist hermeneutics.

Calendar

1. Submit proposal June 2019

2. Design and distribute questionnaire June 2019

3. Collect, correlate, and analyze data June 2019

4. Write Dissertation August - November 2019

5. Submit Dissertation November - December 2019

6. Oral Defense February - March 2019

7. Graduation May 2019

Core Team

Advisor

William H. Myers, PhD Professor of New Testament and Black Church Studies, Ashland Theological Seminary Director of Doctor of Ministry in Black Studies, Ashland Theological Seminary President and CEO, McCreary Center for African American Religious Studies

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Academic and Field Consultants

1. Douglas M. Little, PhD Professor Emeritus of Counseling, Ashland Theological Seminary Faculty Member of McCreary Center for African American Religious Studies

2. Crystal Walker, D.Min., Adjunct Professor of Practical Theology & Black Church Studies, Ashland Theological Seminary Vice President and COO, McCreary Center for African American Religious Studies

Support Team

1. Rainnell Vernon, D. Min., Husband of the author

2. Bishop Joey Johnson, Bishop of the author

3. Elder Tameka Collins, Church member and leader

4. Deloris Carr, Sister of the author

5. Dorothy Williams, Mother of the author

6. Pearl Mansu, Church member and editor for the author

Life Management Plan

I’m committed to completing this project in good faith as a student of

Ashland Theological Seminary, as is expected of me. As a doctoral student in the

Doctor of Ministry Program, I will organize my life and manage my daily routine to meet projected calendar deadlines. With guidance and accountability from my core and support teams, I am confident that I will accomplish my personal goals, as well as the overarching goal for this project: to conduct a discovery which will equip black pastors’ wives to excellently flow in their roles and responsibilities.

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REFERENCES

Barth, Markus. 1974. Ephesians: Introduction, Translation, and Commentary on Chapters 4-6. New York: Doubleday.

Butler, Yolanda G. 2013. The Heart of a First Lady, A Practical Guide for the Pastor’s Wife. Fort Worth: First Lady Butler Ministries.

Cannon, Katie. 1995. Womanism and the Soul of the Black Community. New York: Continuum.

Davey, Stephen. 2011. “Judging Jezebel.” Accessed May 25, 2019. www.wisdomonline.org/files/63/Special%20Delivery%20Part%20VII.pdf

Floyd-Thomas, Stacy, ed. 2006. Deeper Shades of Purple. New York: New York University Press.

Floyd-Thomas, Stacy, Juan Floyd-Thomas, Carol B. Duncan, Stephen G. Ray, Jr., and Nancy Lynne Westfield 2007. Black Church Studies. Nashville: Abingdon.

Gilkes, Cheryl Townsend. 2001. If It Wasn’t For The Women. Maryknoll: Orbis.

Howard University School of Divinity. 2017. “Faculty Bios.” Accessed November 2017. http://divinity.howard.edu/cheryl_sanders.html.

Identities, Confidential. 2015. Gathered by Vernon, Victory R. Cleveland, OH.

Lincoln, Eric C. and Lawrence H Mamiya. 1990. The Black Church in the African- American Experience. Durham: Duke University Press.

Mitchem, Stephanie Y. 2002. Introducing Womanist Theology. Maryknoll: Orbis.

Patterson, Sheron C. 2000. In New Faith: A Black Christian Woman’s Guide to Reformation, Re-creation, Rediscovery, Renaissance, Resurrection, and Revival. Minneapolis: Augsburg Fortress.

Pinn, Anthony 2002. The Black Church in the Post-Civil Rights Era. Maryknoll: Orbis.

Prewitt, Rebekah 2019. The Proper Role of the Wife, An Academic Study. Lexington: LakeCityCounsel.com.

Ray of Hope Christian Church. 2017. “Our Pastor.” Accessed November, 2017. https://www.rayofhope.org/about/our-pastor/bio.

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Riches, John. 2004. Ephesians. In Global Bible Commentary, ed. Daniel Patte, J. Severino Croatto, Nicole Duran Wilkinson, Teresa Okura, and Archie Chi Chung Lee, 473-481. Nashville: Abingdon.

Smith, Mitzi J. 2015. I Found God In Me, A Womanist Biblical Hermeneutics Reader. Eugene: Cascade Books.

Smith, Mitzi J. 2007. Ephesians. In True to Our Native Land, a Non-Traditional Commentary, ed. Brian K. Blount, Cain Hope Felder, Clarise J. Martin, and Emerson B. Powery, 348-362. Minneapolis: Fortress.

Smith, Yolanda Y. 2017. “Olivia Pearl Stokes.” Talbot University School of Theology. Accessed November, 2017. http://www.talbot.edu/ce20/educators/protestant/olivia_stokes/.

Thumma Scott, and Davis Travis 2007. Beyond Megachurch Myths, What We Can Learn from America’s Largest Churches, First ed. San Francisco: Jossey-Bass.

Vernon, Rainnell A. 2011. Size Does Matter: Moving Your Ministry from Micro to Mega. Cleveland: Victory Media.

White-Brown, Shauntae. 2017. The First Lady, African American Pastor’s Wives in Their Own Voices. Hemitage: Heritage.

Williams, Delores S., ed. 1990. A Black Theology of Liberation, Twentieth Anniversary Edition by James Cone, ed. Delores S. Williams, Rosemary Ruether, Pablo Richard, Gayraud Wilmore, and K. C. Abraham. Maryknoll: Orbis.

Williams, Patricia J. 1991. The Alchemy of Race and Rights: Diary of a Law Professor, First ed. Cambridge: Harvard University Press.

Wimberly, Edward. 2880. African American Pastoral Care Revised Edition. Nashville: Abingdon.

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APPENDIX TWO

ASSESSMENT TOOL

Questionnaire

Section I: Demographics

Position:

Are you a Pastor or Pastor’s wife?

 Pastor_____  Pastor’s wife____

How long have you been a Pastor’s wife? ____

Section II: Roles

Check all the terms that apply to the roles of the pastor’s wife within your church:

 Co-Pastor  Assistant Pastor  Preacher, Minister  Evangelist  Teacher  Prophet  Worship leader  Children’s leader  Teen leader  Women’s ministry overseer  Advocate for certain group or groups, Liaison  Counselor  Administrator  Supervisor  Finance team  None of the above  Other______

Section III: Responsibilities

Answer the following question by circling the answers to your corresponding number.

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1. My wife (As the wife of the pastor, I) assist/s with all the decisions concerning the running of the church.