Can I Get a Witness?: Prophetic Religious Voices of African American Women : An Anthology [Paperback]

Marcia Y. Riggs (Author, Editor), Barbara Holmes (Editor)

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Review

This anthology gathers the religious words of Afro-American women from Sojourner Truth to Harriet Tubman and Fannie Lou Hamer, assembling a variety of witnesses to the Gospel and examining the links between faith and the struggle for civil rights and justice. This juxtaposes the reflections of both famous and lesser-known black women. --Midwest Book Review

This anthology gathers the religious words of Afro-American women from Sojourner Truth to Harriet Tubman and Fannie Lou Hamer, assembling a variety of witnesses to the Gospel and examining the links between faith and the struggle for civil rights and justice. This juxtaposes the reflections of both famous and lesser-known black women. --Midwest Book Review

This anthology gathers the religious words of Afro-American women from Sojourner Truth to Harriet Tubman and Fannie Lou Hamer, assembling a variety of witnesses to the Gospel and examining the links between faith and the struggle for civil rights and justice. This juxtaposes the reflections of both famous and lesser-known black women. --Midwest Book Review

Product Details

• Paperback: 200 pages
• Publisher: Orbis Books (March 3, 1997)
• Language: English
• ISBN-10: 1570751137
• ISBN-13: 978-1570751134
• Product Dimensions: 9 x 6.4 x 0.4 inches
• Shipping Weight: 8.8 ounces (View shipping rates and policies)
• Average Customer Review: 5.0 out of 5 stars  See all reviews (1 customer review)
• Amazon Best Sellers Rank: #934,402 in Books (See Top 100 in Books)

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11 of 11 people found the following review helpful:

5.0 out of 5 stars Important voices, January 16, 2005

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FrKurt Messick "FrKurt Messick" (Bloomington, IN USA) - See all my reviews
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This review is from: Can I Get a Witness?: Prophetic Religious Voices of African American Women : An Anthology (Paperback)

Rabbi Abraham Heschel described his work on the prophets as being about 'some of the most disturbing people who ever lived'. In many ways, this descriptions fits all of the women profiled in the book edited by Marcia Riggs. The prophecy of these women was to battle the injustice of discrimination, which they were facing on many different levels -- racial prejudice, gender discrimination, socio-economic class bias. They dared to speak out even when their own community, even when others just like them, were against them. As Julia A. Foote observed in her story, 'I had always been opposed to the preaching of women, and had spoken against it, though, I acknowledge, without foundation.' While it seems illogical on the surface to think that the church would not be supportive of the voice of ethical prophecy, in fact it sometimes takes a leading role in the community in silencing that voice.

Yet, the very idea that the call to ethical prophecy should be unusual in the church is part of the urgency of the call. The call to justice should be standard -- it should be part of the ongoing life and activity of the church, not as a special project, and not as an isolated event.

Ethical prophecy, particularly in this setting, grows impatient. It represents not the power of the world, but power of a different kind, a compassionate yet destructive power, transformative of the world in ways the world does not expect. The majority of people likely may never understand this prophecy; some may be opposed to it, even violently.

Prophets are those women and men who dare to speak out for justice, who in the end do not shrink from the task appointed to them by God, though they may try to run away from it at first. Jarena Lee, upon feeling the call of God, sought to discern if it was in fact God, or some other spirit, who was tempting her into being a disruptive force in her community. Both Jarena Lee and Julia Foote experienced the reaction Jonah had when he was called to prophecy -- 'No, Lord, not me.' Yet finally, these women gave experienced the call of the Lord in such a way that no peace could be gained by turning away.

Often the first hindrance to be overcome by those called to be prophets is their own disbelief. Even in the midst of a wondrous vision of being prepared and commissioned for her task by God, Foote said, 'If I go, they will not believe me.' Jarena Lee also felt held back by her lack of belief that she, 'his poor coloured female instrument', could be called to such a task. Nonetheless, both these women came to understand that they were in fact called to prophecy, such that women later could take heart in themselves not only as individuals but to work together, as Fannie Barrier Williams said to the women beginning the task, they must not be timid.

Having reconciled themselves to their calls, these women then took the first steps into the world. Like the Biblical prophets, these women related faith and history, bringing faith out of the temple and into the marketplace, for the world to hear. For both Julia Foote and Jarena Lee, this call was first tested within their church communities, which at first actively discouraged them.

Julia Foote found herself excommunicated from her church for preaching, albeit in a typically institutional fashion, the truth behind the actions and the public spin put upon the institution's actions varied dramatically. Although she followed the rules of the institution, because she by her very being, being a woman with a call, disturbed the status quo, she found her appeals unheard.

Virginia Broughton had similar experiences with this, and Fannie Barrier Williams found in her work in the world that help was not forthcoming from women of other races, as she would have expected. The whole of society was, if not actively working against her efforts, was at best indifferent to Williams' call to justice, to the betterment of the lives these women.

Some signs of authenticity appear to the prophet, in a peace that descends upon the acceptance of the call, not my will by thine be done. Jarena Lee described it as a feeling on tranquility. Julia Foote, at the point of accepting her charge, said it felt like peace. It also rests in a strengthened resolve, the courage to continue against those forces, unreasonable and unreasonably reasonable, such as the church group which tried to discuss matters with Julia Foote.

Foote was able to persevere in the face of opposition because she found in other ways that '...the Lord was blessing my feeble efforts'. The prophet often feels that the power of the world is against her: And yet there is courage to go on, and work through holy anger toward a change in the world. In this great transformation, there lies the chief element in ethical prophecy.

Hope is the chief element in ethical prophecy. A wholly negative message would not be powerful, as it would have no power to transform. Prophecy is more than warning, it is changing and renewing.

This hope can be as simple and powerful as Jarena Lee's realization that '...the Saviour died for the woman as well as the man'.

Indeed, in Riggs' book, there are dozens of African-American women highlighted who had the call and the courage to take up the prophetic ministry. This is an important collection, that this review barely touches upon. From a woman named Elizabeth (only her first name survives, along with her prophetic words) and Jarena Lee in the 1700s to Shirley Chisholm of our time, women famous and not are included here, bearing witness to constant struggle for justice.