During the late nineteenth and early twentieth centuries, the black community centered around the church. As the institution for racial self-help in political, spiritual, economic, and social spheres, it provided multiple services. Among these services were schools, restaurants, concerts, political rallies, libraries, insurance companies, newspapers, and athletic clubs. While men occupied many of the positions of authority, women in the church were responsible for promoting middle class ideals, providing funding for various programs, and running programs such as schools. Much of the work social and political performed at the state and local levels was represented at the Women's Convention, a subset of the National Baptist Convention of the late nineteenth century.

The societal role of African women has a history of independence and leadership. African women control the marketplace, live in a dual-sex political system, are involved with military campaigns, and perform griots. They also may serve as powerful queens. After the advent of slavery, women continued to be regarded equally by black males. Caretakers of the family, they also worked in the fields along with the black males. It was not until African Americans received their freedom and began mimicking the institutions of the white majority that sexual equality became an issue.

The role of the black woman in the church has varied from one religious denomination to another. While women as often referred to as "mother," and highly respected in the religious and secular black community, they do not always hold positions of official power. In Baptist and Methodist churches, women have their own departments within the church. Often, they function as Evangelists, missionaries, teachers, and choir directors. If they do preach, it is without ordination, and often solely to carry out the work of a deceased husband. This is especially true in many Pentecostal denominations. In some black religious denominations, such as Mt. Sinai Holy Church of America, women can be ordained as elders, a position separate from that of preacher. The House of God allows women preachers, while The Firstborn Church of the Living God separated as a result of the liberal stance. Often, black women who wish to preach must open independent churches or enter white denominations. Ordination of female pastors began with the AME Zion church in the late nineteenth century. The first ordination of a female elder occurred in 1897 with Mary Small. Unordained positions such as "deaconess" predominated in other Methodist sects. The ordination of women in AME and CME churches was a slower battle. Female preachers waged their battle in the early twentieth century by calling for social change.

Currently, the number of black female clergymembers and their approval rating is consistently low. Nationwide, black females account for approximately three per cent of clergy. In fact, in most church services, the men preach while the churchgoers are composed of three times as many women as men. Overall, approval rate increased among younger and more formally-educated individuals. Approval rating also differed according to denomination. Baptist and Pentecostal individuals tended to have negative views, while Methodists were extremely positive. The fight for acceptance continues to be waged through the "womanist" philosophy. This ideology is a form of black feminism. Just as it exists apart from the white feminist movement, so do the spheres of race, sex, and class impinge differently upon the black woman. Unlike white women, black women are not fighting for a place in their society. They are fighting to lead it. 

The relationship between black women and religion is one which has changed over time and from one organization to another. With its precedence set in Africa and the times of slavery, the role of black women is an active one. Throughout the late nineteenth and twentieth centuries, the church has served the black community socially, politically, economically, and religiously. During that time, black women have played secondary leadership roles, and, in many denominations, primary leadership roles as pastors. Through "womanism," the fight for the equality of black females, African American woman have fought increase the approval and existence of black female religious leaders.

Web Evaluations

I did not find any weak sites related to this topic.  Each site listed below is informative and helpful.

http://robynma.simplenet.com/nianet/christian1.htm
This site contains links to information about women's roles in the church. Especially relevant are several links on women's ministries and Baptist women's ministries.

http://robynma.simplenet.com/nianet/christian5.htm
This site contains links to many black churches in the United States. Among the denominations listed are Baptist, COGIC, and AME Churches.

http://www.aawc.com/aac.html
This site contains the majority of the African American churches in the United States. Each church's mission, location, and pastor is listed.

http://asu.alasu.edu/academic/advstudies/home.html
This site contains information about the structure of African life prior to and after enslavement. The woman's role in spheres such as the home and religious life is mentioned.

http://www.library.nwu.edu/class/history/B94/B94women.html
This site contains information about women in Ancient Egyptian society.  In Egypt, a part of Africa, women had legal and property rights.  They had power and respect in the community.

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