The Call to Preach

Chapter 1 defines the call to preach as containing two aspects, inward and outward, and identifies a gender gap or difference in how men and women can claim their call to preach. By identifying the central problem of gender inequality, this chapter establishes the fundamental concern of this book as a significant issue of patriarchy and ecclesiastical authority. Next, the chapter reviews relevant scholarship in homiletics and history of preaching to contextualize this issue. Drawing on social theorists, obstacles are identified and defined that have formed and maintained the dominant narrative limiting women preachers and their voice and agency. Utilizing feminist hermeneutics, this chapter argues that the historical women preachers of this work and their power of resistance still hold valuable lessons for people struggling to claim their call to preach today.

Frances Elizabeth Caroline Willard

Chapter 4 narrates the life and public reform of Frances Willard. A female public speaker and writer, Willard took on the cult of domesticity and the strict gender roles enforced in the American Industrial Age. Facing gender inequality, Willard fought for women’s rights and social reform, serving as the president of the Women’s Christian Temperance Union. In addition to describing Willard’s life, this chapter examines the use of her public platform and the authority of her public rhetoric to influence the lives of women seeking equal opportunities. Analyzing her narrative of cultural reform in her two books, How to Win: A Book for Girls and Woman in the Pulpit, this chapter explores the rhetorical tactics Willard used to effectively argue for equality and egalitarianism for women in church and society.

Louisa Mariah Woosely

Chapter 5 describes the life and evangelist work of Louisa Woosley. Following an exploration of The Great Awakening, Evangelical Protestantism, and religious institutionalism, this chapter places Woosley within the context of the female preaching debate and the question of whether women should have the authority to preach. Although ordained by the Cumberland Presbyterian Church, Woosely continued to face institutional resistance throughout her life. This chapter argues that her use of the authority of scripture and biblical interpretation aided her in constructing her call narrative and claiming her call to preach. Finally, this chapter analyzes her prophetic rhetoric as recorded in Shall Women Preach? Or, The Question Answered as evidence of the definitive affirmation she utilized in presenting a compelling case for the ordination of women.

Jarena Lee

Chapter 3 presents the life, spiritual awakening, and preaching ministry of Jarena Lee. Beginning with a contextual description of the early United States of America, when freedom and equality were declared for all but were actually reserved exclusively for white men, this chapter narrates a black woman preacher’s fight against racial inequality and gender discrimination. Lee’s powerful experience of divine call enabled her to face her own doubts and confront the institutional obstacles toward accepting her religious vocation. The chapter sheds light on her resolve to do the work of evangelism as an unlicensed itinerant preacher. Through an analysis of the private rhetoric of her spiritual autobiography, The Life and Religious Experience of Jarena Lee, this chapter reveals the tactics that Lee used in claiming her call and using her voice to construct a narrative to persuade others of the veracity of her divine call.

History and Theology of Call

Chapter 2 examines the scriptural text through word definition and interpretation and traces the concept of call throughout, with attention to nuances of meaning. Next, this chapter explores the theological tradition of how call has been interpreted and articulated from the time of Jesus to the nineteenth century, in theological doctrines of call and vocation and in ecclesial practice and social convention. By identifying theological themes of call throughout Church history—from “sacrifice” in the Early Church to “monasticism” in the Middle Ages, from “priesthood of all believers” during the Protestant Reformation to “spiritual revelation” and “extraordinary call” of the Revival–Social Gospel era—this chapter traces the development of the institutionalized call from inclusive to more exclusive of women preachers. Then, in the rhetorical and homiletical witness of the church, this chapter uncovers how a prejudiced trope has restricted women’s call and place in the pulpit. And, finally, it reveals how women utilized rhetorical techniques and tactics in order to challenge convention and claim their call to preach.

Theology and Practice of Claiming Call

Chapter 7 concludes this book by discussing the efficacy of rhetorical strategies in women’s call narratives and includes an evaluation of the different forms featured throughout this work. By claiming their call, and a contested call at that, the women discussed in previous chapters found new ways to exercise their voice and agency to attain ecclesial endorsement. Through a summary of this project’s analysis of women’s rhetoric, the chapter recovers historical narratives of call for contemporary homiletics. By reclaiming rhetorical strategies and tactics, the author offers practical applications for people struggling today, to help them construct their own narrative and provide scripts to claim their call to preach. Further, through different hermeneutical lenses, the author demonstrates how call can be re-interpreted and traditional biblical texts can be re-imagined in preaching sermons. Finally, the chapter brings a renewed focus on the continued debate over women’s ordination and, in effect, calls the question to end the discussion and allow women their rightful place in the pulpit.

Florence Spearing Randolph

Chapter 6 surveys the life and pastoral ministry of Florence Spearing Randolph. As a black female preacher, Randolph faced issues of gender and racial inequality throughout her life in southern and northern states as she sought to advocate for reform of the extreme class divisions of the Gilded Age. As a proponent of the Social Gospel movement and an ordained and installed minister, she joined scripture with cultural reform for impactful messages. Through an analysis of her sermons, including Antipathy to Women Preachers and Looking Backward and Forward, this chapter investigates her perspective on gender roles, women’s ordination, and race relations. This chapter considers her call narrative and her use of pulpit rhetoric in communicating her position as a minister within the black church, summoning women to answer their call to preach as ordained ministers and claim the power of the pulpit.