" She stated that ministers should have a clean and unselfish purpose, be innovative, dedicated to the issues of the community, sincere in their mission and not lazy.
In effort to stay true to her vision for black women, Burroughs introduced "Women's Day" to the National Baptist Convention in 1901. The idea was to incorporate women from congregations and train them to publicly speak. Burroughs was successful in this attempt. Women's Day became a part of every African-American denomination and congregation.
Burroughs was adamant in her search for racial uplift. It was her position that hard work and manual labor meant self-worth. It was her womanist attitude that fought for the acknowledgement of the working poor. She felt that value and strong work ethic could improve racial turmoil. To confront the struggle of gaining justice, Burroughs advised black women to believe in their ability and power to change negative conditions. She believed that education and job training would give them power and opportunity to participate in the laws of society.
It was Burroughs goal to dismiss the notion that black women were lazy, to build confidence and self-esteem in the image of black women, enhance employment, and train them to realize God's will. She asserted her vision by building an institution that would model her vision for black women.
Burroughs first opportunity to realize her dream came from the support of the Foreign Mission Board of the National Baptist Convention when offered a job as a secretary. This opportunity enabled her to plan and become president of the National Trade and Professional School for Women and Girls in Washington D.C., in 1909. Her motto "We specialize in the wholly impossible."
Burroughs National Trade and Professional school was attended by daughters of working class African-Americans. During this time of social divide among African-Americans. Whereas African-American's were struggling for equal treatment in America, African-Americans were struggling with social status among themselves. Burroughs school educated women to become confident members of the working world by training them to become waitresses, secretaries, and business owners.
According to Sharon Harley, feminist and historian, Burroughs work remains undocumented in despite of her courageous contributions toward the advancement of African-American Women.
Rebecca Jackson was born in 1795 to a free family in Philadelphia. She was a visionary writer who was influential in incorporating the womanist philosophy in the church. Left to care for her siblings at a young age while her mother worked, a formal education was out of reach. Jackson learned early on the value of hard work. It was through her visionary guidance and religious faith that she was able to teach herself how to read and write.
Jackson became a preacher and active with the Shaker (the United Society of Believers in Christ's Second Appearing) movement. The Shakers were found by a small group in England in 1747 at a Quaker revival.
Their mission was equal rights for all people. It was their doctrine that God was both man and women. They enforced celibacy among its members and housed married couples separately in their commune.
The group was led by a women name Ann Lee, who later became known as Mother Ann by followers. Like Jackson, Ann Lee was illiterate and believed that God spoke to her through dreams. She believed that through those dreams she assumed mystic powers by God. Jackson's vision implied that it was a white male God and African-American-haired woman and the Holy Mother Wisdom present in her dreams that guided her feminist mission.
Jackson declared in her writings, "Oh, how I love thee, my mother. I did not know that I had a mother. She was with me, though I knew it not, but now I know her and she said I should do her work in this city, which is to make known the mother of the new creation of God. And none can come to God in the new birth but through Christ the Father and through Christ the Mother… and then I could also see how often I had been led, comforted, and counseled in time of trial by a tender mother and knowed it not."
Inspired by the Shaker movement, Jackson found and led a group in Philadelphia that included white members. Her belief in the doctrines of the Shakers drew controversy among the churches, however; it is noted that the community survived 40 years after her death in 1871. In her writings Jackson expressed, "I am only a pen in His hand." It was Jackson's belief that nothing was more powerful than this force, which defined her character and existence. She trusted that her faith would guide and protect her. It was through her writings that Jackson...
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WEEK IXWeek IXPastoral care tends to be different in different cultural settings or communities. Different cultures have unique and diverse perspectives about life. Thus, pastoral care includes a multicultural approach when engaging or counselling the said communities. This ensures that undertakings on this front respect unique aspects of all people as well as their culture. Therefore, it is important to note that pastoral care in one community could differ from
Black Catholic women, post-Vatican II have entered theological academies and finally now have the platform to articulate their own, unique vision in line with the tradition of the Church. Womanist theology turns subjects into "doers" of theology, and demand theology is no longer done 'to' women (Hayes 131). Part Three of the book focuses on "Pastoral Concerns," and the practical needs of spiritual leaders in ministering to an African-American congregation.
Uncle Tom's Cabin - Fiction as a Catalyst for Fact The Origins of a Living Document Stage Night North and South Polarized: Critics Respond The Abolitionist Debates The Tom Caricature The Greatest Impact The Origins of a Living Document In her own words, Harriet Beecher Stowe was compelled to pen Uncle Tom's Cabin "....because as a woman, as a mother, I was oppressed and broken-hearted with the sorrows and injustice I saw, because as a Christian I felt
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