Hearing from the voices of those rarely heard -- African American women and the early struggle for a voice.

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Who are Prophets?
And what does the Lord require of you
But to do justice, and to love kindness,
And to walk humbly with your God?
-- Micah 6:8

Rabbi Abraham Heschel described his work on the prophets as being about 'some of the most disturbing people who ever lived'. (Heschel, I, p. ix) In many ways, this descriptions fits all of the women profiled in the book edited by Marcia Riggs. The prophecy of these women was to battle the injustice of discrimination, which they were facing on many different levels -- racial prejudice, gender discrimination, socio-economic class bias. They dared to speak out even when their own community, even when others just like them, were against them. As Julia A. Foote observed in her story, 'I had always been opposed to the preaching of women, and had spoken against it, though, I acknowledge, without foundation.' (Riggs, p. 53) While it seems illogical on the surface to think that the church would not be supportive of the voice of ethical prophecy, in fact it sometimes takes a leading role in the community in silencing that voice. '...It does seem that the unique resource of religion ought to give at least a touch of daring to the religious community and the religious leader.' (Niebuhr, p. 87)

Yet, the very idea that the call to ethical prophecy should be unusual in the church is part of the urgency of the call. The call to justice should be standard -- it should be part of the ongoing life and activity of the church, not as a special project, and not as an isolated event. 'The church does not seem to realize how unethical a conventionally respectable life may be.' (Niebuhr, p. 78)

People think that to be just is a virtue, deserving honor and rewards; that in doing righteousness one confers a favor on society. No one expects to receive a reward for the habit of breathing. Justice is as much as necessity as breathing is, and a constant occupation. (Heschel, I, p. 199)

Ethical prophecy, particularly in this setting, grows impatient. It represents not the power of the world, but power of a different kind, a compassionate yet destructive power, transformative of the world in ways the world does not expect. The majority of people likely may never understand this prophecy; some may be opposed to it, even violently.

Prophets are those women and men who dare to speak out for justice, who in the end do not shrink from the task appointed to them by God, though they may try to run away from it at first. Jarena Lee, upon feeling the call of God, sought to discern if it was in fact God, or some other spirit, who was tempting her into being a disruptive force in her community. 'Immediately I went into a secret place, and called upon the Lord to know if he had called me to preach....' (Riggs, p. 6) Both Jarena Lee and Julia Foote experienced the reaction Jonah had when he was called to prophecy -- 'No, Lord, not me,' said Foote. (Riggs, p. 52) 'Several times on my way there, I turn back again,' Jarena Lee explained, 'that I had lingered like him [Jonah], and delayed to go at the bidding of the Lord.' (Riggs, p. 7, 9) Yet finally, these women gave experienced the call of the Lord in such a way that no peace could be gained by turning away.

Hindrances
Often the first hindrance to be overcome by those called to be prophets is their own disbelief. 'I thought it could not be that I was called to preach--I, so weak and ignorant,' Foote recounted. (Riggs, p. 52) Even in the midst of a wondrous vision of being prepared and commissioned for her task by God, Foote said, 'If I go, they will not believe me.' (Riggs, p. 54) Jarena Lee also felt held back by her lack of belief that she, 'his poor coloured female instrument', could be called to such a task. (Riggs, p. 8) Nonetheless, both these women came to understand that they were in fact called to prophecy, such that women later could take heart in themselves not only as individuals but to work together, as Fannie Barrier Williams said to the women beginning the task, 'We must not be timid; we must not be narrow or fainthearted.' (Riggs, p. 116)

Having reconciled themselves to their calls, these women then took the first steps into the world. Like the Biblical prophets, these women related faith and history, bringing faith out of the temple and into the marketplace, for the world to hear. For both Julia Foote and Jarena Lee, this call was first tested within their church communities, which at first actively discouraged them.

Jarena Lee was initially relieved to learn that her Discipline did not call women to preach, however soon discovered that peace she had found in reconciling herself to her call, '...that holy energy which burned within me...', began to fade as she acquiesced to the institutional limitation. (Riggs, p. 8)

Julia Foote found herself excommunicated from her church for preaching, albeit in a typically institutional fashion, the truth behind the actions and the public spin put upon the institution's actions varied dramatically. Although she followed the rules of the institution, because she by her very being, being a woman with a call, disturbed the status quo, she found her appeals unheard.

It was only the grievance of a woman, and there was no justice meted out to women in those days. Even ministers of Christ did not feel that women had any rights which they were bound to respect. ... I was sure, as never before, that the best men were liable to err. (Riggs, p. 57)

Virginia Broughton had similar experiences with 'ministers and laymen, who looked with disdain upon criticism that came from a woman, all those who were jealous of growing popularity of the woman's work...' (Riggs, p. 35)

Fannie Barrier Williams found in her work in the world that help was not forthcoming from women of other races, as she would have expected. 'No conventions of distinguished women of the more favored race have met to consider their peculiar needs.' (Riggs, p. 117)

No race of young women in this country have so little done for them as the young colored woman. She is unknown, she is not believed in, and in respect to favors that direct and uplift, she is an alien, and unheeded. (Riggs, p. 128)

The whole of society was, if not actively working against her efforts, was at best indifferent to Williams' call to justice, to the betterment of the lives these women. 'What name should be given to the abysmal indifference to evil which the prophet bewails?' (Heschel, I, p. 5)

Authenticity
The authenticity of the prophet is always a question. This authenticity hinges upon the direct experience of the prophet. Moses is an authentic prophet by virtue of having been a slave in Egypt; had he been a prince of Egypt, he may well have been just and kind and wise, and perhaps even freed the slaves, but that would not have been a voice of prophecy, for 'spirit, not power, is the ultimate reality for the prophetic consciousness.' (Heschel, II, p. 21)

Some signs of authenticity appear to the prophet, in a peace that descends upon the acceptance of the call, not my will by thine be done. Jarena Lee described it, '...as soon as I came to the door, my fears subsided, the cross was removed, all things appeared pleasant--I was tranquil.' (Riggs, p. 7) Julia Foote, at the point of accepting her charge, said, 'That moment I felt a joy and peace I had not known for months.' (Riggs, p. 53)

It also rests in a strengthened resolve, the courage to continue against those forces, unreasonable and unreasonably reasonable, such as the church group which tried to discuss matters with Julia Foote.

...the committee remonstrated with me for the course I had taken. I told them my business was with the Lord, and wherever I found a door opened I intended to go in and work for my Master. ... [This group] asked if I was willing to comply with the rules of the discipline. To this I answered, "Not if the discipline prohibits me from doing what God has bidden me to do; I fear God more than man." (Riggs, pp. 55-56)

Foote was able to persevere in the face of opposition because she found in other ways that '...the Lord was blessing my feeble efforts'. (Riggs, p. 55) The prophet often feels that the power of the world is against her: 'It is no little thing to feel that every man's hand is against us, and ours against every man, as seemed to be the case with me at this time....' (Riggs, p. 57) And yet there is courage to go on.

Resolve is something Fannie Barrier Williams certainly had, in personally breaking down colour barriers through her admission to various civic groups, and in her continuing efforts in the club movement. 'Certainly it is that colored women have been the least known, and the most ill-favored class of women in the country.' (Riggs, p. 117) Yet these clubs did not become narrow vehicles for individuals to succeed against their sisters; neither did they stay confined to the realm of 'projects' or narrow interests. 'In all race problems and sociologic questions directly related to the condition of the negro race in America are the principal subjects for study and discussion.' (Riggs, p. 127) Also, Williams by her example demonstrates her authenticity as a prophet -- she practices what she preaches, striving to transform by her deeds as well as by her words.

Anger
God is raging in the prophet's words.
-- Heschel, I, p. 5

Much of the world today is dismissive of words spoken 'in anger' or 'out of anger'. Perhaps this is one reason why the voice of ethical prophecy is not heard, or when heard, not understood. One rarely takes the time to understand what one dismisses. And yet, so much of prophecy read out weekly in churches bears the stamp of divine anger. The prophet must learn to deal with this.

Afflicted by the anger of God, the prophet is neither indifferent to suffering nor perplexed by it. The wrath is not the end, nor is suffering an absolute. The experience is dark, to be sure, but in the darkness caused by God, there is God and there is light. (Heschel, II, p. 72)

The anger of God is not something to be taken lightly, but is not something that is enduring, and should not be taken in isolation. Anger is part of 'God's responsiveness to man' but is a compound element, which contains a destructiveness which builds, for it is an anger which loves.

Sometimes the anger of God reaches the prophet directly as much as those to whom the prophet is sent. Jarena Lee said, in relation to one of her early calls to preach, 'My sermon, such as it was, I applied wholly to myself, and added an exhortation.' (Riggs, p. 9) She did not shrink from using the powerful words of God to charge herself as well as others. For she knew, in the end, there was hope.

Julia Foote's experience with the anger of prophecy came at the hypocrisy, the double-standard applied in discerning gifts and rights to preach. 'If it be necessary to prove one's right to preach the Gospel, I ask of my brethren to show me their credentials, or I can not believe in the propriety of their ministry.' (Riggs, p. 57) Foote was frustrated at the attempts by men to dismiss her call to ministry by selectively using the word of the Lord: 'When Paul said, "Help those women who labor with me in the Gospel," he certainly meant that they did more than pour out tea.' (Riggs, p. 58) She too did not stop short of speaking the voice of truth as God had given it to her, for she too knew there was hope.

Fannie Barrier Williams experience with anger is expressed subtly in her writings; she has dealt with the sources of anger and changed them thoroughly into transformative power, into 'effective resistance to all the social and political evils of the municipality.' (Riggs, p. 113) The club movement is a response to the anger at injustice and inequity. 'What the social world wants today in its minor and larger distresses is not more charity or relief, but cures and the permanent tonic of an upward spirit.' (Riggs, p. 116) This transformed anger has become a 'seriousness of purpose' that 'has thus been the main characteristic of all these organizations'. (Riggs, p. 119)

In this great transformation, there lies the chief element in ethical prophecy.

Hope
Hope is the chief element in ethical prophecy. A wholly negative message would not be powerful, as it would have no power to transform. Prophecy is more than warning, it is changing and renewing.

Indeed, every prediction of disaster is in itself an exhortation to repentance. The prophet is sent not only to upbraid, but also to "strengthen the weak hands and make firm the feeble knees".... He begins with a message of doom; he concludes with a message of hope. (Heschel, I p. 12)

This hope can be as simple and powerful as Jarena Lee's realization that '...the Saviour died for the woman as well as the man'. (Riggs, p. 7) Julia Foote discovered early that 'the love of Christ in me was not limited' and thus in this abundance was she able to find the strength to carry on in the face of opposition.

Fannie Barrier Williams saw a hope that grew out of the continuing work, difficult though it would be, of the club movement, bringing women together so that they would find '...that deeper and more spiritual impulse to helpfulness that will enable them to find delight in working with, rather than for, the unfortunate of their sex'. (Riggs, pp. 113-4) Williams discovered that the work of these women worked against prejudices of every kind, in different ways. 'The restlessness of prejudice seems more likely to yield to the winsome voice of our women than to the effort of many of our more less pretentious brothers.' (Riggs, p. 116) There is a subtlety in the interactions of clubs that may escape notice; the women working together in the broader community are able to provide personal examples to the world:

There are women plain, beautiful, charming, bright conversationalists, fluent, resourceful in ideas, forceful in execution, and women of all sorts of temperament and idiosyncrasies and force and delicacy of character. All this of course is simply amazing to people trained in the habit of rating colored women too low and knowing only the menial type. To such people she is a revelation. (Riggs, p. 130)

Williams believed that this kind of interaction would do more to break down the barriers of racial ignorance and prejudice than any other force. The powerful interaction of people, bearing the prophetic word through their example, would be the greatest help. Ultimately, through such relationships, 'you will not be able to escape the conclusion that those who are worth relieving are worth saving...' (Riggs, p. 116) Thus, Williams may have been observing what Niebuhr meant when he said 'people must be charmed into righteousness'. (Niebuhr, p. 75)

As helpful and prophetically-oriented these clubs may be, however, how does one determine when that effort is not enough? 'What are the limits of tolerance? Does not tolerance of a theological position which one knows or believes to be untrue become a betrayal of the truth?' (Niebuhr, p. 124)

Call to Ministry in the World
You are lost unless you obey God's righteous commands.
-- Julia A. Foote

Heschel says, 'a prophet can give a man a new word, but not a new heart'. (Heschel, I, p. 128) Thus, there is a long way to go, for racial tolerance, for gender tolerance, and indeed for recognising and listening to the prophetic voice within ourselves. Fannie Barrier Williams put her faith into action and worked toward the transformation of the world, not just for herself or her own community, but for the whole of society. 'The whole fabric of social life is thrilled by the sympathetic service of this newer gospel of charity.' (Riggs, p. 115) In the movement into which she poured her prophetic being 'there is in it a strong faith, an enthusiasm born of love and sympathy, and an ever-increasing intelligence in the ways and means of affecting noble results.' (Riggs, p. 131). From Williams I can learn more of the value of working cooperatively with others, rather than being a solitary voice, to influence in subtle ways as well as direct ways, of drawing forth 'the force of a new intelligence against the old ignorance.' (Riggs, p. 131) Each prophet speaks for her or his own community first, and Williams is no different, but there is a universality to the message, a scope to the voice of ethical prophecy that reaches beyond the narrow confines of particular communities and has the potential to touch all.

The prophet may be regarded as the first universal man in history; he is concerned with, and addresses himself to, all men. It was not an emperor, but a prophet, who first conceived of the unity of all men. (Heschel, I, p. 169)

Jarena Lee said, 'As for me, I am fully persuaded that the Lord called me to labour according to what I have received, in his vineyard.' (Riggs, p. 8). Julia Foote likewise said, 'Though opposed, I went forth laboring for God, and he owned and blessed my labors, and has done so wherever I have been until this day.' (Riggs, p. 58) These women give me strength to carry on in pursuit of discerning my own call. They determined that God had called them; they saw evidence of the authenticity of God's call in the reactions, positive and negative around them, and through their own sense of peace and relationship with God.

Having been blocked in my home parish from pursuing a call due to discrimination a bizarre discrimination, and having had the hierarchy ignore my request for appeal, I have great understanding for the frustrations of Lee and Foote being ignored, and deliberately lied to and about by members of the hierarchy, for such has happened to me. I will carry their examples of perseverance in the face of opposition with me as I face my own, and perhaps even have opportunity to cite them as examples of those with a call ignored because of what they are perceived to be, rather than what they are. What they are, what I am, what we all are -- we are children of God, created by God in God's own image. We are all loved by God. We all have an opportunity to respond to God's call in our own lives, and should not have opportunities blocked by those whose understanding of us as fellow humans who are fully human is limited by prejudice.

A prophet can give man a new word, but not a new heart. ... Prophecy is not God's only instrument. What prophecy fails to bring about, the new covenant will accomplish: the complete transformation of every individual. (Heschel, I, pp. 128-9)


Bibliography

Heschel, Abraham J. 1962. The Prophets: An Introduction, Vol. I & II. New York: Harper Torchbooks.

Niebuhr, Reinhold. 1929. Leaves from the Notebook of a Tamed Cynic. Louisville, KY: Westminster/John Knox Press.

Riggs, Marcia Y., ed. 1997. Can I Get a Witness: Prophetic Religious Voices of African American Women. Maryknoll, NY: Orbis Books