A Time for Honor: A Portrait of African American Clergy Women

A Time for Honor: A Portrait of African American Clergy Women. By Delores C. Carpenter. St. Louis: Chalice Press, 2001. 180 pages.

The author, Associate Professor of Religious Education at Howard University School of Divinity and pastor of Michigan Avenue Christian Church (Disciples of Christ), both in Washington, D.C., has combined her academic training and pastoral experience to create a book that provides a descriptive portrait of black clergywomen and a discussion of the factors likely underlying that portrait. The heart of the book is three chapters in which Carpenter presents results of research (questionnaires and follow-up telephone interviews) that she conducted with black clergywomen in 1985, 1992, and 1999.

The first chapters lay the foundation for the eventual ordination of black women. Laywomen, non-ordained preachers, evangelists, missionaries, and pastor's wives preached, prayed, and sang in spirit-filled black churches, the centers of community life from the days of slavery into the twentieth century. Later, women served as deaconesses, taught (in religious and vocational schools), started "storefront" churches, and established Woman's Day, an annual event in which women conducted the Sunday service and raised money for the church.

Although the struggle of black clergywomen for acceptance as pastors paralleled that of white women, there were distinct differences related to the additional burden of racism. Of particular note is Carpenter's discussion of the opposition women encounter from national (mostly male) church leaders, the means by which black women gain authority in the church culture, and the resistance of black clergymen and black laywomen to black women pastors (most likely because the church provided the only means for black men to express their talents and leadership without the oppression that pervades the secular culture). Perhaps for these reasons, Carpenter found that the typical black clergywomen has transferred from her original (historically black) denomination to predominantly white denomination.

Carpenter also identifies a number of sources of power (or strength) black clergywomen use to help them survive (and thrive). Among the most instructive to readers is her discussion of womanism (loosely defined as black feminist theology). Womanist theology is characterized by struggle, survival, self-determination, and freedom. It brings to bear the images of God as spirit and creator to the social justice needs of the church and culture. God is seen as one who interacts with human need as wise one, friend, healer, liberator, and helper.

Carpenter concludes by calling for greater access to seminary education for black women (particularly to the type of education that supports their particular gifts and graces), more opportunity for fulltime pastorates, increased salaries, and greater acceptance of black women clergy by historically black churches. She makes the point strongly that in honoring black clergywomen we honor God.

Carpenter presents descriptive and demographic data and effectively combines a sociological and theological approach. Each chapter ends with a case study illustrating the concepts discussed in the chapter. The book is well-referenced and indexed and provides an excellent reference for those who wish to better understand the burdens and graces embodied in black clergywomen, and who look with hope to the ways in which they will shape the church of the future.

Debra B. Hull

Wheeling Jesuit University

Copyright Christian Theological Seminary Winter 2003
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