Thesis Statement
Women broke through the stained-glass ceiling of the A.M.E church to attain ordination and rose to the episcopacy because of their struggles

Abstract

This research study analyses and provides an account of the role that black women played in the AME church in the quest to break the stained-glass ceiling and achieve equal rights and status with their male counterparts in the leadership and service of the African Methodist Episcopal Church. The research gives an account of the abilities and skills that women brought into the church service and the factors that made it possible for them to overcome the struggles through perseverance and resilience. The research gives an account of the first women to assume the leadership of AME church giving a clear account of their journey, struggles, and efforts towards equality in the church. The research investigates the roles played by AME church women in curving out themselves for the bishopric and the journey to achieving this position[footnoteRef:1]. [1: White and Ahera. Women of power, sisters of faith: A case study of the women bishops of the African Methodist Episcopal church.]

Introduction

The AME (African Methodist Episcopal) church happens to be the largest religious denomination for African Americans living in the United States[footnoteRef:2]. The AME church was started in Pennsylvania, Philadelphia by Americans of African heritage2. The church was begun in 1816 with its name clearly indicating the foundation and struggle that the African American people had to go through as slaves and minorities in the American society. Authors like Richard Robert Wright[footnoteRef:3] capture the biographies of outstanding black women and men who worked as laymen and ministers in the process of establishing the AME church. It was the labor and industry of these outstanding men and women for close to 160 years that made it possible for the AME church to become what it is today. Historians have documented theological, historical, legal, sociological, and such like matters in relation to the African Methodism as well as the general Christian church2. [2: Celucien Joseph, “African Methodist Episcopal Church.” In Multicultural America] [3: Richard Robert Wright, the Encyclopedia of the African Methodist Episcopal Church.]

AME Church vision has always been consistent throughout existence. The church is known for being a strong service oriented and social institution and spiritual community of believers[footnoteRef:4]. The history of the church in Philadelphia is characterized by numerous financial and legal difficulties overcome by the congregation. Pastor Allen was a perpetual supporter of the AME Church to its success and through the journey of overcoming the challenges. In close to about a hundred years the church would blossom to become the social center characterized by efficiency. The ostracized African Americans and the poor in society would congregate in this church in mutual charity, human sympathy and encouragement as they battled for a better life4. [4: Michael Barga, African Methodist Episcopal (A.M.E.) Church]

The evolution of the AME Church was from the eighteenth century from the free African American society4. The AME Church society was formed as a response to widespread discrimination against African American Methodists who placed a request for assistance from the Church’s charitable fund4. Prior to the official organization of the AME church in the year 1794, the first documented AME religious gathering was 9 years prior. Religious oppression was not very severe in Philadelphia for the black community as compared to other American cities. However, the imminent discrimination from white Methodists catalyzed the formation of a new congregation led by Richard Allen4.

For many decades women living in the western culture have been charged with the duty of defining religion, sustaining the spiritual and religious values in their families and teaching the children[footnoteRef:5]. The conventional setting in ancient times was that women had no place in church leadership roles. Numerous religious organizations have been known to deny women the chance to actively participate in its leadership. The Roman Catholic Church, for instance, has for many centuries been opposed to their women members assuming priestly duties and any other roles that have been traditionally perceived as belonging to men. In recent times these perceptions have been scrutinized increasingly both in protestant and Catholic churches. Protestant churches have been more welcoming to the increased role of women in the church even overturning the previous restrictions against women leadership. [5: Jacquelyn Grant, Perspectives on womanist theology. Atlanta: ITC Press. ]

Throughout history, women have tenaciously resisted the presence of discrimination in their church service. They have contended their rightful position with the men leaders in the quest to achieve inclusiveness in every aspect of leadership and service1. Modern women have continually contended with the restrictions currently present in the church and have fought for better inclusion. Due to traditional practices and social traditions some women have appeared to endorse the lack of inclusion by accepting the discriminatory policies. It is for this reason that the relentless women got no sympathy in their quest to force changes to the policies hence making it possible for male dominance in church service and leadership through many centuries. In recent times various denomination and religious institutions that continue to prohibit women from assuming active church responsibilities and leadership have gone through increasing disapproval and sanctioning especially from theologians and religious scholars. Some of the denominations have chosen to respond to these sanctions by enhancing women access in the churches. However, the Roman Catholic Church has continuously restrained women from accessing church leadership[footnoteRef:6]. [6: Gerard Mannion, "Changing the (Magisterial) Subject: Women Teaching-with-Authority—from Vatican II to Tomorrow"]

The African Methodist Episcopal Church happens to be one of the many churches that have experienced significant changes for women in the last few decades. Women in the AME Church have had to endure many obstacles and pressures in their quest to serve in the church. They have had to explain and defend their call into ministry and work extra hard with the knowledge that their failures and/or successes would fundamentally influence the perception of women serving in leadership in that church. AME church women...…During the 19th century the liberation and inclusion efforts championed by the black women were evidently paying off. By this time women were increasingly becoming prayer leaders, exhorters, and preachers in their local churches. Women assumed more active leadership roles in their churches. Several women became deaconesses and missionaries. The deaconesses had to report to pastors in charge, church board, and superintendent or to their bishops. This said though the ordained women had more autonomy in the church than before. Church women today enjoy great satisfaction in the church responsibilities and as leaders of autonomous women groups within the church. Although African American women have better control and power within the AME church some influential church areas are still under the control of men and women have to seek the approval of men or negotiate for support from their male counterparts.

Women status in the church and the society has been problematic considering their responsibility in the liberation of the AME church and their fight for justice and equality in the American society. The black women have been subjected to the ungodly and barbaric acts of aggression from their churches in history. The gender biases and sexual discrimination has been used to limit the role women play in churches. Despite all this the efforts from women have indeed paid off. Women won ordination rights after centuries of fighting, persistence and resilience. Following the achievement of ordination rights, the African Methodist Episcopal Church introduced the doctrine of prohibiting women from ever becoming Bishop in the episcopacy leadership hierarchy. There was no rule that barred women from becoming Bishop although the traditions and practices espoused then limited the chances of women ever assuming that office.

One hundred and thirty years was the approximate time it took for women to conquer the battle for ordination and another 52 years to achieve final authority and equality in the Episcopal Church. The election of women into episcopacy in the years 2000 and 2004 at a general conference marked the beginning of radical evolution for women in the church1. The new order was expected to impact greatly on the policies of the charge with respect to the empowerment of women for service and leadership. Since a number of women are serving in highly ranking positions in the Episcopal Church the stained-glass ceiling is finally shuttered.

In conclusion women have struggled at many levels to gain equality and justice. Socially, economically, and politically women have been looked down upon, stereotyped, sexualized, and discriminated. With women achieving ordination and episcopacy in the AME Church the African American woman was expected to freely exercise evangelism, missionary work, priesthood, and exhortation responsibilities without limitation. There is still a lot to be done to achieve equality for the black woman in the Episcopal Church but it is worth taking note that a lot has improved since the Episcopal Church begun in1816.

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