Tag Archives: African American Female Preachers

African-American Women in America – Julia A. J. Foote – Part 2

In the past few weeks we have told the stories of remarkable black women of the nineteenth century. Some were born slaves and some were born free. All of these women were courageous examples of what can be done by a woman who does not let her circumstances dictate to her. These women rose above many hardships including poverty, illness, prejudice, internal conflicts, and the limitations of their times to follow their call from God and affect the lives of many other people for good.

During the nineteenth century many black and white women published their autobiographies. There are also many fine diaries from that century when women wrote about their thoughts, dreams, and ideas that they could not express publicly because of their gender or color. It was acceptable for women to write and so many availed themselves of the opportunity to express themselves using this medium.

Julia A. J. Foote (1823-1900) – Part 2

Is not this a brand plucked out of the fire?(Zechariah 3:2).

Last week we began the story of such an outstanding example of the courage that was necessary for a black woman to express her thoughts publicly. Julia Foote sought to leave her story so that she could “testify more extensively to the sufficiency of the blood of Jesus Christ to save from all sin.” Her autobiography was published in 1879.

In this post we will look at some samples from her writing. Julia left the stories of her birth and parentage, early childhood including education, lessons learned from her experiences, her conversion and subsequent desire for more knowledge of God, her marriage, her call to preach the gospel, early work as an evangelist, the persecution she suffered as a black woman, her times of sadness at the death of family members, and ended with “A Word to My Christian Sisters”.[1]

It is a fascinating book and I encourage you to read all of it. Here are some excerpts to whet your appetite.

From chapter 2, “Religious Impression – Learning the Alphabet”[2]

     Dear children, with enlightened Christian parents to teach you, how thankful you should be that “from a child you are able to say that you have known the Holy Scriptures, which are able to make you wise unto salvation, through faith which is in Christ Jesus” (2 Tim. 3:15). I hope all my young readers will heed the admonition, “Remember now thy Creator in the days of thy youth” (Eccles. 12:1) etc. It will save you from a thousand snares to mind religion young. God says: “I love those that love me, and those that seek me early shall find me” (Prov. 8;17). Oh! I am glad that we are never too young to pray, or too ignorant to fear, dear children; come right to Jesus.

After Julia’s conversion her constant thought was to get an education so she could read the Bible. One day her minister blessed her with a new Bible.

     I now felt the need of an education more than ever. I was a poor reader and a poor writer; but the dear Holy Spirit helped me by quickening my mental faculties. O Lord, I will praise thee, for great is thy goodness! Oh, that everything that hath a being would praise the Lord! From this time, Satan never had power to make me doubt my conversion Bless God! I knew in whom I believed.[3]

Julia suffered persecution for faithfully following her calling for two reasons – she was a woman and she was black. She addressed both of these issues.

From ‘Women in the Gospel”:[4]

     I could not believe that it was a short-lived impulse or spasmodic influence that impelled me to preach. I read that on the day of Pentecost[5]was the Scripture fulfilled as found in Joel ii. 28,29; and it certainly will not be denied that women as well as men were at that time filled with the Holy Ghost, because it is expressly stated that women were among those who continued in prayer and supplication, waiting for the fulfillment of the promise.[6]Women and men are classed together, and if the power to preach the Gospel is short-lived and spasmodic in the case of women, it must be equally so in that of men; and if women have lost the gift of prophecy, so have men.

     … But the Bible puts an end to this strife when it says: “There is neither male nor female in Christ Jesus” (Gal. 3:28). …. I may further remark that the conduct of holy women is recorded in Scripture as an example to others of their sex. And in the early ages of Christianity many women were happy and glorious in martyrdom. How nobly, how heroically, too, in later ages, have women suffered persecution and death for the name of the Lord Jesus. 

     In looking over these facts, I could see no miracle wrought for those women more than in myself. 

    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. And while I walk obediently, I know he will, though hell may rage and vent its spite.

From “Indignities on Account of Color – General Conference”:[7]

This next story concerns a time that Julia was traveling. 

     I staid one night in Oxford, at Mr. Jackson’s. At six o’clock the next morning I took passage on the canal packet “Governor Seward,” with Captain George Keeler. That night, at a late hour, I made my way into the ladies’ cabin, and, finding an empty berth, retired. In a short time a man came into the cabin, saying that the berths in the gentlemen’s cabin were all occupied, and he was going to sleep in the ladies’ cabin. Then he pointed to me and said: “That nigger has no business here. My family are coming on board the boat at Utica, and they shall not come where a nigger is.” They called the captain, and he ordered me to get up; but I did not stir, thinking it best not to leave the bed except by force. Finally they left me, and the man found lodging amongst the seamen, swearing vengeance on the “niggers.” 

     The next night the boat stopped at a village, and the captain procured lodging for me at an inn. Thus I escaped further abuse from that ungodly man.

Finally a word of advice from Julia to her Christian sisters:[8]

     DEAR SISTERS: I would that I could tell you a hundredth part of what God has revealed to me of his glory, especially on that never-to-be-forgotten night when I received my high and holy calling. The songs I heard I think were those which Job, David and Isaiah speak of hearing at night upon their beds… 

     Sisters, shall not you and I unite with the heavenly host in the grand chorus? If so, you will not let what man may say or do, keep you from doing the will of the Lord or using the gifts you have for the good of others. How much easier to bear the reproach of men than to live at a distance from God….

     “Now, the God of peace sanctify you wholly – your whole sprit, soul and body. 2 Thess. v. 23. Glory to the blood!” “Faithful is he that calleth you, who also will do it. Paul says: He is able to do exceeding abundantly, above all that we ask or think. Eph. iii.20.

We have now covered the stories of three black women preachers of the nineteenth century – Jarena Lee, Zilpha Elaw, and Julia A. J. Foote. My prayer is that God will raise up many more female preachers, of all races and denominations, to spread the good news that Jesus died for sinners and brings peace, reconciliation, joy, love, and fulness in the Spirit for all who place their faith in him.

[1]William L. Andrews, Ed. Sisters of the Spirit: Three Black Women’s Autobiographies of the Nineteenth Century (Indianapolis, IN: Indiana University Press, 1986). p. 227

[2]Ibid, p. 170

[3]Ibid. p. 182 – Note the way Julia includes phrases from the Bible throughout her writing. Note here allusions to Lamentations 3:22, 23, Psalm 150:6, and John 20:31.

[4]Ibid. pgs. 208-209.

[5]See Acts 2.

[6]See Acts 1:14.

[7]Ibid. pgs. 215-216.

[8]Ibid. 227-232..

African-American Women in America – Julia A. J. Foote – Part 1

In the past few weeks we have told the stories of remarkable black women of the nineteenth century. Some were born slaves and some were born free. All of these women were courageous examples of what can be done by a woman who does not let her circumstances dictate to her. These women rose above many hardships including poverty, illness, prejudice, internal conflicts, and the limitations of their times to follow their call from God and affect the lives of many other people for good.

During the nineteenth century many black and white women published their autobiographies. There are also many fine diaries from that century when women wrote about their thoughts, dreams, and ideas that they could not express publicly because of their gender. It was acceptable for women to write and so many availed themselves of the opportunity to express themselves using this medium.

Julia A. J. Foote (1823-1900)

Is not this a brand plucked out of the fire?(Zechariah 3:2).

An outstanding example of such a woman was Julia A. J. Foote (1823-1900). Julia Foote intended to leave her story so that she could “testify more extensively to the sufficiency of the blood of Jesus Christ to save from all sin.” Her autobiography was published in 1879.

She was born in 1823 in Schenectady, N.Y., a child of former slaves. Her mother had been born a slave; her father was born free but was kidnapped and enslaved as a child. Julia’s father endured many hardships but worked hard and purchased his freedom along with that of his wife and their only child at that time. 

A nearly fatal accident for Julia’s mother caused her parents to turn to God and they became committed Methodists. Julia’s parents wanted their children to be educated, but the schools were segregated, so they sent Julia to work as a servant and the white family she lived with used their influence to put her in a country school. Julia wanted to read the Bible and so she studied hard in school and learned to read. 

Julia attended many church meetings and was converted at age fifteen. Her experience was very profound and left her with a strong desire to serve Christ for the rest of her life. It also left her with a desire to be holy. She eventually embraced the Methodist idea of “sanctification”. This doctrine has been debated for centuries, but some Methodists believed in “total sanctification” where one is freed from sin completely and empowered to lead a life of spiritual perfection. Most Christians believe that sanctification is a gradual process, the Christian becoming more Christ-like as the years go on, and only becoming “perfect” when they die and go to heaven. Julia believed that absolute perfection belonged to God alone. However, Christian “perfection” was moving toward a life of love and peace with God.

In 1841, Julia married George Foote, who was a sailor, and moved to Boston with him.  There she joined the African Methodist Episcopal Zion church. She made friends and studied the Bible. Convinced that she was fully sanctified by the Holy Spirit, she also believed that she was called to preach. When she tried to tell others, including her husband, she met with disapproval. It was all right for her to work with the neighborhood wives and children, but as a woman she was not supposed to speak in public. 

Julia had always been opposed to women preaching and had spoken out against it, but she began to have strong feelings toward preaching the Gospel and seeing many people come to Christ. God seemed to be calling her, but she felt unworthy of the task and said, “No, Lord, not me.”  The impression that God was calling her increased daily, yet she tried to shrink from it. One day she received a visitation from an angel who told her that she was to go and preach the Gospel. She tried to shirk this call for two months and became very sick. Her friends advised her to obey God. When she got well, Julia realized that God had been gracious to her. God sent another angel and this time, Julia bowed her head and said, “I will go, Lord.”

Julia met with opposition from her minister when she explained her divine calling to him. She and other like-minded brothers and sisters began to meet in her home. She was told to quit these meetings or else face discipline. She responded that she had to obey God, and she was turned out of her church. 

There were other heartaches for Julia. Her husband did not agree with her and drifted away from her, literally, as he spent most of his time at sea, eventually dying there. Her parents did not approve of her activity, but her father gave her his blessing on his death bed saying to her, “My dear daughter, be faithful to your heavenly calling, and fear not to preach full salvation.”

Of course, there were the “indignities” that were shown to her as a “nigger”. All of these things Julia endured as she went about the work of her Master. 

A Christian sister joined her as her traveling companion and they went throughout New England, the Mid-Atlantic States, Michigan, Ohio, and Canada. Julia was welcomed in Churches, homes, and revival camps. She was part of the holiness revivals that swept through the Midwest in the 1870’s. Julia served as a missionary for the A.M.E. Zion Church.

We are not sure what she was doing during the 1880’s and early 1890’s, but by the end of the last decade of the nineteenth century, Julia became the first woman to be ordained a deacon in her church. Later she became only the second woman to hold the office of elder. Julia died around 1900 after sixty years of ministry.

Julia protested against racism and other social abuses during her lifetime. Her special cause however was to encourage her Christian sisters to serve God in spite of their gender or color. Though slavery was long ended by the time she died, there was still much prejudice against blacks. Julia encouraged all believers to remember that God “made from one man every nation of mankind to live on all the face of the earth ” (Acts 17:26). There is no room for prejudice among Christians.

All Christians have the responsibility to tell others about the love of Christ. Julia believed that women could be anointed to preach publicly because “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” (Galatians 3:28). God’s praise should be on everyone’s lips!

Those who heard Julia preach believed that she had the gift and the anointing of the Holy Spirit as she spoke with such power. At one meeting there were over five thousand people listening intently as she explained the way of salvation. Other ministers attested to the soundness of her doctrine and exhortation and commended her for it.

Julia was faithful to her calling. She was grateful for her redemption, “a brand plucked out of the fire” and her life has been an inspiration for Christian women since then.

African American Women in America – Zilpha Elaw, Part 1

Though racism continues to put obstacles in the way of black women, they have not allowed the prejudice to keep them from following their callings from God to serve in His kingdom. What may be very surprising to some is that even black women who were living in the time of slavery in the United States had the courage to rise above their circumstances and obey God’s command to take the gospel to the lost. 

We began this series by sharing the story of the first black female writer to be published – the poet Philis Wheatley. We continued our series with an emancipated slave who became a black itinerant evangelist, abolitionist, women’s rights activist and writer – Sojourner Truth. For the next few weeks we will relate the stories of black female preachers from the nineteenth century. Yes, you read this right – there were many courageous black women who preached as the Holy Spirit moved them. Many thousands of people were led to Christ through their ministries. Anyone – female or male, black or white, poor or rich, may share the Gospel (Joel 2:28 and Galatians 3:28). 

For the last two weeks we took a look at the life of Jarena Lee. We shared the details of her childhood, conversion, life as an evangelist and as a writer. This week we turn to the story of a woman who was not a slave, but still lived under the shadow of its evil.

Zilpha Elaw – Evangelist

Zilpha Elaw was born in 1790 to free black Christian parents near Philadelphia, Pennsylvania. Zilpha was one of the only three surviving children of the twenty-two babies her mother gave birth to. Zilpha was twelve years old when she lost her mother who died in her twenty-second childbirth.  Her father then put Zilpha with a Quaker family where she lived until she was eighteen years old. Her father died eighteen months after placing her with the Mitchel family.

Growing up with her father, Zilpha had become accustomed to having devotions and hymn singing every day. Though Zilpha appreciated her new Quaker foster parents she was surprised at how little outward devotion they paid to the Lord. Because of this her own earnest desire to follow God waned. She followed the childish pleasures that were all around her, but occasionally had feelings of remorse as she remembered her earlier devout home.

During this time the Methodists were evangelizing strongly in their area. Zilpha was allowed to attend their services once a fortnight on Sabbath afternoons. She loved the preaching and the message of God’s love and began to deal with her feelings of shame and guilt for her sin. She gradually came to accept Christ’s forgiveness and assurance of her salvation. She studied the Word and increased in knowledge daily, but she lacked full assurance. She prayed that God would send her complete assurance and in her memoirs she tells how God answered her prayer.

One day while milking a cow, Zilpha saw the figure of Jesus coming toward her. He opened his arms and he smiled at her. She knew it was not her imagination because even the cow turned her head and bowed her knees and cowered to the ground. After this wonderful manifestation, the peace of God which passes understanding was communicated to her heart with the joy of the Holy Spirit. She said that from that day on she “never entertained a doubt of the manifestation of his love to my soul.”[1]

In 1810, Zilpha married Joseph Elaw. Joseph was only a nominal Christian and did not appreciate Zilpha’s zeal for Christ. In fact, he often chided her and tried to keep her from going to religious meetings. Zilpha regretted having become unequally yoked with a non-believer, but she did her best to be submissive to her husband. She warned girls that because they must be in subjection to their husbands it was of utmost importance to marry a Christian. Otherwise the believing wife must either sin by obeying her husband or cause discord in the family when she won’t follow him into sin. 

Zilpha gave an example of the trials of being married to an unbeliever with the story of a time when her husband insisted that they go dancing. In those days ballroom dancing was seen as worldly. Zilpha attended the “vaporous bubble of worldly gaiety and pleasure” but sat on the side weeping. Her husband found that it wasn’t as pleasurable as he thought and he never made her go again. Zilpha gave the praise to God for protecting her.

Joseph’s trade caused him to move to Burlington, New Jersey in 1811. Zilpha went along with him and bore him a daughter the following year. She was happy there because the Meeting House was only a short distance from their home. She studied and grew spiritually throughout the next few years.

In 1817, Zilpha attended her first American camp meeting. She described camp meetings as heaven on earth, with the singing of praises to God in the midst of HIs beautiful creation. Meetings went on day and night with thousands in attendance. Hundreds of souls came to Christ daily.

At one of the camp meetings, Zilpha received her call to preach. She did not think herself a likely preacher since she was black and a woman. She did not seek to lead meetings or preach formally, but she did begin to share the Gospel by going into people’s homes and telling them of forgiveness and salvation in Christ. In this manner she led whole households to Christ.

Zilpha was comfortable sharing the Gospel in this manner until the time that she visited her only sister, Hannah, who was dying. Hannah had a vision of Heaven and angels and insisted that they told her that Zilpha must preach the Gospel. Zilpha had a hard time believing this prophecy and she kept it to herself for a long time. 

Finally, God used other means to convince Zilpha. He allowed her to be very sick, almost to death, for nearly two years, and then the He marvelously healed her and after many more months she was able to go to Meetings again. 

Zilpha could not imagine that God could use her but eventually she humbly accepted the fact that “God hath chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty” (I Corinthians 1:27). She began her public ministry.

When her husband found out, he was troubled in his mind about it. Zilpha was pleasantly surprised that he did not completely object; his concern was that they would become a laughing stock to their neighbors because his wife was preaching. He asked her to stop preaching publicly, but Zilpha felt that the call from God was so strong that she needed to obey it.

About this time her husband became ill with consumption. He grew worse and so Zilpha’s laid aside many of her ministry duties as she cared for him and her daughter. Her biggest concern however was that he was not yet saved. A short time before his death he seemed to change his mind and soften toward religious things and asked for Zilpha’s forgiveness. He finally went to be with the Lord on January 27, 1823.

At this time Zilpha needed to support herself and her daughter and pay all of their debts including funeral expenses. Zilpha went to work as a servant and put her daughter out to servitude as well. This nearly ruined Zilpha’s health, so she eventually started a school, which was greatly appreciated by the black people in their neighborhood. 

Zilpha was able to care for herself and her daughter in this way, but she wasn’t getting ahead with the debts. Here “Satan bound me down for two years” and then she remembered her call to the ministry. She sought the Lord with prayer and decided to trust Him completely and step out in faith and pursue her calling. She put her daughter under the care of some relatives and set out to follow where the Lord led her. She believed that God would bless her and help her do what was right.

Next week we will see how Zilpha began her journey of preaching salvation to lost souls. 


[1]“Memoirs of the Life, Religious, Experience, Ministerial Travels, and Labours of Mrs. Elaw.” in William, L. Andrews. Sisters of the Spirit: Three Black Women’s Autobiographies of the Nineteenth Century. (Bloomington, IN: Indiana University Press, 1986). page 56.

African American women in America – Jarena Lee, Part 2

Life  for black American women in the last three centuries has taken many turns from slavery to emancipation and from obscurity to world-wide recognition. In spite of obtaining constitutional freedom, continued racism still affects black women economically, politically, and religiously. But the women have not let the obstacles before them keep them from following their callings from God to serve in His kingdom.

We began this series by sharing the story of the first black female writer to be published – the poet Philis Wheatley. We continued our series with an emancipated slave who became a black itinerant evangelist, abolitionist, women’s rights activist and writer – Sojourner Truth. For the next few weeks we will relate the stories of black female preachers from the nineteenth century. Yes, you read this right – there were many courageous black women who preached as the Holy Spirit moved them. Many thousands of people were led to Christ through their ministries. Anyone – female or male, black or white, poor or rich, may share the Gospel (Joel 2:28 and Galatians 3:28). 

Last week we took a first look at the life of Jarena Lee. We shared the details of her childhood and conversion. Jarena accepted her call as an evangelist. This week we examine her thought and writing further.

Jarena Lee (1783 – 1864) Part 2

“Go preach the Gospel!”

These are the words that Jarena Lee distinctly heard one day a few years after she was saved and “sanctified”. 

It is not my purpose to discuss theology at this time. Jarena Lee held to a view of sanctification that was Wesleyan Methodist. Many have debated John Wesley’s view of “perfectionism”, but at the very least, Christians are called to live “in the world” but not be “of the world”. This takes a commitment on the part of believers and reliance on the Holy Spirit to do the sanctifying work. Some believe that sanctification comes all at once as a “second blessing” and others believe that there may be an initial blessing from the Holy Spirit as He causes the Christian to realize that, though saved, she still sins and needs more help. Thus begins a process called “progressive sanctification”.

In any event, Jarena knew that she was called to a purpose that involved more than just her own personal comfort. The Holy Spirit gives gifts to men and women alike. All are called to exercise those gifts to build up the Kingdom of Christ. How are women to exercise their gifts? In the early nineteenth century as well as today there are many who restrict women to using their gifts in the home only. For example, women may teach their children at home, but women may not exercise the gift of teaching in public. Some say they may never exercise the gift of preaching because that is for men only. 
Again, this is a discussion that I would like to continue at another time. I invite you, readers, to jump in here with your thoughts. What gifts does the Holy Spirit give to women? When may they use them? Consider looking at Joel 2:28 and Galatians 3:28 and I Corinthians 12.

Recall that the last posting, “Jarena Lee – Part 1”, I recounted the story of the first time Jarena approached Rev. Richard Allen and told him about her call to preach. He turned her away. He told her about a woman who was given permission to lead prayer meetings and to “exhort” under a licensed preacher, but he believed that women should not preach. 

At first, Jarena was a bit relieved to hear this. Later she honestly acknowledged that it was her own fear of following her call that made her glad to hear Rev. Allen’s reply. However she found that not heeding her call made her lose her burning desire to tell others of Jesus Christ. 

In the meantime, Jarena married, had children, and was widowed over the space of six years. She had occasions to speak to others about their souls, warning them to flee from the wrath to come. She still longed to preach the Gospel but was obedient to God in her present calling of wife and mother.

After eight years had gone by since the first time she applied to Rev. Allen, she received a fresh impression in her mind “as a fire shut up in my bones” to go and preach. She approached the now Bishop Richard Allen and simply asked for permission to hold prayer meetings. He granted that to her. This she did for some time.

Jarena’s account of her first opportunity to preach in public was given in Part 1. This was the story of her impromptu preaching from the book of Jonah. She was not sure of how she would be received, but actually she was well received and began her public ministry. 

It was important to Jarena that her call was truly of God. She did not want it to be of her own desire or to be a temptation from Satan. She recognized the devil could “transform himself into an angel of light for the purpose of deception.” The first time Jarena heard her call she was very careful to make sure it was from the Lord. She immediately “went into a secret place, and called upon the Lord to know if he had called me to preach, and whether I was deceived or not; when there appeared to my view the form and figure of a pulpit, with a Bible lying thereon, the back of which was presented to me as plainly as if it had been a literal fact.” In other words, Jarena had a vision. That night she had a vivid dream. She took a text and preached in her sleep. This convinced her of her call and she approached Rev. Allen for that first time.[1]

When she began her public ministry, Jarena defended her right to preach on three grounds. First was God’s direct call to her. Secondly, she could point to the results. There was no doubt about the support she received from men and women. And third, there were the Scriptures. 

Along with other black and white women who wanted to serve by using their call to preach, Jarena pointed to many Scriptures in support of her ministry. Here in her own words is her defense:

“If a man may preach, because the Saviour died for him, why not the woman? seeing he died for her also.”[2]
“Did not Mary first preach the risen Saviour, and is not the doctrine of the resurrection the very climax of Christianity — hangs not all our hope on this, as argued by St. Paul? Then did not Mary, a woman, preach the gospel? for she preached the resurrection of the crucified Son of God.
But some will say, that Mary did not expound the Scripture, therefore, she did not preach, in the proper sense of the term. To this I reply, it may be that the term preach, in those primitive times, did not mean exactly what it is now madeto mean; perhaps it was a great deal more simple then, than it is now: — if it were not, the unlearned fishermen could not have preached the gospel at all, as they had no learning.”

Some might reply that only men are inspired to preach the gospel. Jarena replied, “If then, to preach the gospel, by the gift of heaven, comes by inspiration solely, is God straitened; must he take the man exclusively? May he not, did he not, and can he not inspire a female to preach the simple story of the birth, life, death, and resurrection of our Lord, and accompany it too, with power to the sinners’ heart. As for me, I am fully persuaded that the Lord called me to labour according to what I have received, in his vineyard. If he has not, how could he consistently bear testimony in favour of my poor labours, in awakening and converting sinners?”

How indeed?

Jarena’s story is one of a series of a number of women that we will be exploring over the coming weeks. Was Jarena’s call real, or only the product of a vivid imagination? If a woman’s call to preach is real, how should we deal with it? Is the call to share the Gospel with others for all Christians or just men? 

More in the weeks to come.

[1]Jarena Lee. “The Life and Religious Experience of Jarena Lee, A Coloured Lady, Giving and Account of Her Call to Preach the Gospel.” (Printed and Published for the Author 1836 in Philadelphia).  Account of her call pages 35-38. From William L. Andrews, Editor.Sisters of the Spirit: Three Black Women’s Autobiographies of the Nineteenth Century. (Bloomington and Indianapolis, IN: Indiana University Press, 1986). 

[2]Ibid. These quotes pages 35 – 38.