DISSERTATION TOPIC

Preparing Women for Baptist Church Leadership: Mentoring Impact on Beliefs

and Practices of Female Ministers

DESEREE NEWKIRK Mariners’ Temple Baptist Church, New York, New York and

Beth Israel Medical Center, New York, New York

BRUCE S. COOPER Fordham University Graduate School of Education, New York, New York

Effective leadership is important in all organizations, and the Baptist church is no exception. Strong spiritual leaders can make a difference in the life of the institution and its members. Today, a growing number of African American women are answering the call to the Baptist church ministry; but the preparation, training, and mentoring are often insufficient. Ten African American women were interviewed to learn about their backgrounds, edu- cation, support, and roles as Baptist ministers in the church to discover perceptions of themselves as teachers, preachers, counse- lors, and leaders in the church and how they were trained and prepared to assume their leadership roles. Feminist and ‘‘servant leadership’’ theory provided the underpinning of this study. Research questions for study were: (1) In what ways did being men- tored, or not, affect African American women ministers’ perceptions of their effectiveness in ministry? (2) What relationship=role, if any, do mentors have in preparing these ministers to advance to a senior position of leadership within the Baptist Church? Major findings were that few ministers were willing to serve as mentors, although mentoring is vital for the growth in the position. Instead, women ministers were found to be self-motivated and personally inspired. Results also included role analysis of women ministers as teachers, preachers, counselors, and as mentors themselves. Sadly, the study found that in some cases women were not supporting other women

Address correspondence to Deseree Newkirk, 1305 East 49th Street, Brooklyn, NY 11234, USA. E-mail: [email protected]

Journal of Research on Christian Education, 22:323–343, 2013 Copyright # Taylor & Francis Group, LLC and Andrews University ISSN: 1065-6219 print=1934-4945 online DOI: 10.1080/10656219.2013.845120

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in the Baptist church. Thus, being a woman in ministry is extremely challenging and this process is complicated even more when the minister is an African American woman.

INTRODUCTION—PRELUDE TO THE PROBLEM

The 21st century will be the century for Black women in ministry. In ever-increasing numbers they are announcing their calls to the gospel ministry and making haste to establish themselves in viable ministries throughout this country. Their presence in all levels of ordained Christian service—including preaching and pastoral ministries—promises to reshape our understanding of traditional clergy leadership roles, tilt us even more toward a neo-Pentecostal fervor in the way we have church, and provide us with new and creative ways of addressing problems within the community. (LaRue, 2005, p. 1)

As identified in this quote above, Black women are increasingly answering the call to ministry. Within the urban context, ministers and pastors are more than just spiritual leaders. They are also teachers, preachers, and counselors. To serve in a ministerial or pastoral position successfully, one must have good role models to be adequately trained and prepared.

STATEMENT OF THE PROBLEM

In every organization and on every level, effective leaders are needed. Although many people possess the innate qualities needed as leaders, we should constantly remember that leadership is intentional and learned. Medi- cal students, for example, are not allowed to receive their degrees and licenses as physicians, without training to become effective practitioners. This task is accomplished through mentoring as residents in hospital settings. Knowledgeable attorneys mentor law students through their courtroom experiences. Churches are organizations that need effective leaders. Thus, women to be effective leaders need good, caring mentors.

In recent years, the number of women entering the ministry has grown, calling for greater attention to preparation, support, and mentoring, not only of leader’s spiritual lives but also their jobs and careers. Today, however, the ministry remains a male-dominated profession. Thus, women who choose to embark in this profession face challenges and struggles, which their male counterparts often do not experience. Unfortunately, in many areas of the secular world, leaders who are willing to be mentors for our future leaders are often rare. Many have reported how leadership education is often attained primarily through observation. To assist the future leaders of tomorrow, a more strategic approach to mentoring needs to be used.

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PURPOSE OF THE STUDY

Thus, according to Stoddard (2003), the need for mentoring has never been greater. Constant changes within our society have spawned a certain sense of uncertainty.

And this constant uncertainty creates a yearning to connect with some- one who can provide comfort as well as answers. In a chaotic world— whether it’s in the workplace, the home, or the community—it helps to find a person who has already been at the stage of life where you are and has learned through the trails of life, as well as its triumphs. (p. 22)

As Talley (2008), explains:

Mentoring thus is an essential process in cultivating effective new leaders, as it joins scholarship and academic excellence with practice and leader- ship skills. An environment that is supportive enhances and facilitates conceptual and practical learning. This process cannot be ignored because it compels new leaders to ‘‘do their best’’ and work to their full potential. (p. 331)

Mentoring makes it possible for leaders to develop a high quality exchange of information while promoting partnerships that may not be possible without effective mentors. Thus, the purpose of this study is to understand how being mentored, or not, affects African American women ministers’ perceptions of their effectiveness in their ministry.

FOCUS OF THE STUDY

This study examines African American women ministers within the Baptist church, exploring how they are prepared to assume their leadership roles, and using comparative data on those women who were mentored with those who were not. To what extent do women who were mentored have increased satisfaction in their ministerial role? This study provides empirical evidence depicting how African American Baptist women ministers who are mentored and trained are more effective in their leadership roles. We also looked at their perceived level of satisfaction in ministry. It is presumed that those who perceive themselves to be effective are more likely to continue in ministry for a longer period of time than those who are not mentored.

BAPTIST PASTORS

According to Cohall and Cooper (2010), the role of the Baptist pastor has evolved far beyond the traditional view. Baptist pastors do more than preach

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and counsel. They are also seen as political strategists, social activists, economic advisors, and educators. These roles are not just expected of male Baptist pastors. These qualities are also now for women Baptist pastors. As Cohall and Cooper explained, ‘‘Formal schooling and practical preparation for nontraditional leadership roles of clergy in seminaries have not kept up with the changing roles of parish ministers’’ (p. 28). African American Baptist women in ministry have to deal not only with more than these issues, but also with the struggle of moving out of a tradition of the clergy being a male-dominated profession.

Defining Servant Leadership

Northouse (2007) asserts, ‘‘A servant leader focuses on the needs of followers and helps them to become more knowledgeable, more free, more auton- omous, and more like servants themselves. They enrich others by their pres- ence’’ (p. 349). Also Greenleaf (1998) identified 10 characteristics of the servant leader, which is said to be critical and central to their development. A brief definition of these characteristics follows:

. Listening: Leaders have traditionally been valued for their communication and decision-making skills. Although these are also important skills for the servant-leader, they need to be reinforced by a deep commitment to listen- ing intently to others. The servant-leader seeks to identify the will of a group and helps clarify that will. (p. 5)

. Empathy: The servant-leader strives to understand and empathize with others. People need to be accepted and recognized for their special and unique spirits. One assumes the good intentions of co-workers and does not reject them as people, even when one is forced to refuse to accept their behavior or performance. (p. 5)

. Healing: The healing of relationships is a powerful force for transformation and integration. One of the great strengths of servant-leadership is the potential for healing one’s self and one’s relationship to others. (p. 5)

. Awareness: General awareness, and especially self-awareness, strengthens the servant-leader. (p. 6)

. Persuasion: Another characteristic of servant-leaders is a reliance on per- suasion, rather than on one’s positional authority, in making decisions within an organization. The servant-leader seeks to convince others, rather than coerce compliance. (p. 6)

. Conceptualization: Servant-leaders seek to nurture their abilities to ‘‘dream great dreams.’’ The ability to look at a problem (or an organization) from a conceptualizing perspective means that one must think beyond day-to-day realities. (p. 6)

. Foresight: Closely related to conceptualization, the ability to foresee the likely outcome of a situation is hard to define, but easy to identify. One

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knows it when one sees it. Foresight is a characteristic that enables the servant-leader to understand the lessons from the past, the realities of the present, and the likely consequence of a decision for the future. (p. 7)

. Stewardship: Servant-leadership, like stewardship, assumes first and fore- most a commitment to serving the needs of others. It also emphasizes the use of openness and persuasion, rather than control. (p. 7)

. Commitment to the growth of people: Servant-leaders believe that people have an intrinsic value beyond their tangible contributions as workers. As such, the servant-leader is deeply committed to the growth of each and every individual within his or her institution. The servant-leader recog- nizes the tremendous responsibility to do everything within his or her power to nurture the personal, professional, and spiritual growth of employees. (p. 7)

. Building community: The servant-leader senses that much has been lost in recent human history as a result of the shift from local communities to large institutions as the primary sharper of human lives. This awareness causes the servant-leader to seek to identify some means for building com- munity among those who work within a given institution. (p. 8)

Jesus presented us with the greatest example of who a leader should be. In Matthew 20:27–28, he said, ‘‘And whoever wants to be first must be your slave—28 just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many’’ (New Believers Bible, 1996, pp. 862–863). Leadership encompasses providing service to others.

SIGNIFICANCE OF THE STUDY

This study is significant because the numbers of African American women ministers are increasing. As a result of the difficulties that African American women are facing within certain denominations, however, many talented and educated women are moving out of the church environment:

According to the latest figures from The Fact Book on Theological Edu- cation 2003–2004, Black men outnumber Black women in enrollment in accredited institutions by a mere 350 students (Black men number 4,186 while Black women number 3,834). Yet doors continue to be closed to them. (LaRue, 2005, p. 7)

Black women face struggles that deal with cultural and clerical issues. Histori- cally Black women have been at the bottom of the ladder socioeconomically. Many Black women are seeking equal leadership positions, which were tra- ditionally held by men only. The Episcopalian and Baptist denominations have recently ordained women as ministers. Unfortunately, when a woman

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in ministry attempts to attain a pastorate or move up hierarchically, one is often stifled by the strained glass ceiling (Lehman, 1985).

BAPTIST VIEWS CONCERNING WOMEN

During early church years leaders ‘‘did not see the necessity of including women in ordained ministry, preferring to encourage their involvement as informal prayer band leaders, deaconesses, stewardesses, and so on, who worked under the authority of men’’ (Pinn & Pinn, 2002, p. 36). Today, Baptists in general believe that women as well as men have been called to become active participants within ordained ministry life. Unfortunately, a ‘‘long hesitancy to allow women to speak in church services and the general cultural factors pertaining to roles of men and women militated against their serving in this capacity’’ (Maring & Hudson, 1991, p. 129). Also, ‘‘Although Black male theologians and church leaders have progressive and often rev- olutionary ideas regarding the equality of Blacks in American society, they do not have similar ideas regarding the equality of women in the Black community’’ (Cone, 1984, p. 122).

According to Maring and Hudson (1991), it is essential that one remember,

Women were leaders in at least some of the New Testament churches, and women today experience the call of God to the ordained ministry as men do. It is a mistake to allow our prejudices to deny them access to the pastoral office. (p. 114)

During the latter portion of the 20th century many ‘‘Baptist groups were compelled to revisit the question of ministerial ordination, in part due to the growing number of Baptist women seeking pastoral ministry’’ (Leonard, 2003, p. 416). Leonard also asserts that,

The ordination of women remains a matter of debate among many African American Baptists. Yet by the end of the twentieth century, many African American women sought ordination in Baptist churches, often to great controversy. In a survey conducted in the late 1900s, Lincoln and Mamiya found only limited enthusiasm among Black Baptist clergy for the ordination of women. In a study of Progressive National Baptists, 42.7 percent approved of women’s ordination, while 57.3 percent disapproved. Members of the National Baptist Convention, U.S.A., Inc., disapproved of women’s ordination by 73.6 percent to 26.4 percent. The ordination of women occurs most often among Progressive National Baptists or in the American Baptist Churches USA. (p. 280)

Lincoln and Mamiya (1990) inform us that, ‘‘The official restrictions against ordaining women clergy in some of the major Black denominations

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combined with sexist attitudes have often prompted many Black women to start their own independent holiness or Pentecostal churches’’ (p. 288).

RESEARCH DESIGN AND METHODOLOGY

The purpose of the study is to investigate the experiences of African American women ministers in the Baptist Church and the challenges that they encounter as leaders in religious institutions traditionally governed by men. This section presents the design and methodology of the study, includ- ing characteristics of African American women in ministry, servant leadership theory, and feminism theory. This study uses two standard qualitative meth- ods: interviews and observations. The interviews were conducted over a 90-minute interval. The observations in the study were limited to one hour in which the sample ministers were viewed in their roles as a preachers and=or teacher, providing the researchers with a sense of their public role within ministry. We specifically attempted to understand how being men- tored, or not, influenced African American women ministers’ perceptions of their effectiveness in their ministry.

RESEARCH QUESTIONS

The following research questions guided the study:

. How does being mentored or not being mentored affect African American women ministers’ perception of their effectiveness in ministry?

. What relationship=role, if any, do mentors have in preparing African American woman ministers to advance to a senior position of leadership and ministry within the Baptist Church?

. At what point do new ministers become effective as mentee’s and leaders?

. What has propelled these women to seek leadership roles in the Baptist church?

. What obstacles, if any, have impeded African American Baptist women in ministry successes within their career and how did they overcome them?

DESIGN OF THE STUDY

This study examines and compares the experiences, accomplishments, and challenges female ministers’ encounter within the Baptist church. According to Bogdan and Biklen (2007), ‘‘Whether stated or not, all research is guided by some theoretical orientation’’ (p. 33). The authors add that theory guides studies by providing a foundation and framework, facilitating data collection for the study (Table 1).

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This study explores the journey of female African American ministers within the Baptist Church, considering their backgrounds, educational experience, initiation into the ministry, preparation and mentoring received or not received within the process. A total of 10 African American women in ministry were interviewed, varying in age and background. Of the 10 part- icipants, 4 (40%) were formally mentored. Prior to determining their current roles within the church it was important to understand their history and where they have come from.

Within this process many additional questions were considered. For example, to what extent were these women brought up in a religious atmos- phere as children or did they become religious after they became adults? Were they brought up in the Baptist Church or have they transitioned from another denomination? Do they minister within the city and neighborhoods, in which they were brought up? Has their mobility within the ministry been hampered or propelled as a result of the community in which they are serv- ing? These questions assisted us by showing how much transition is actually needed for women ministers to excel in leadership.

Essential to understanding these women in ministry, one must analyze their call to Christ and the Church, and the effects on their lives? Why did they choose to enter the ministry? What was their reason for choosing the Baptist Church? We explored their prior educational experiences beginning with college and how they have prepared themselves for the roles they are currently working within? We also discussed what participants reveal to be the most essential elements needed for leadership within the church and community and who has influenced them the most within their preparation—from the classroom into the pulpit.

TABLE 1 Research Variables

Background Preparation Sense of Efficacy

Age How did you learn to serve? Satisfaction in ministerial role

Background: Growing up within church

Has your race or sex impacted the training you have received?

Feeling of being effective in ministerial position

Religious Affiliation How were you taught to preach and teach?

Desire to recommend this profession to other women

College degree In what manner has help been provided when needed in counseling others?

Vocational longevity and desire to continue in their ministerial position

— How have you been taught proper procedures and protocols of the Baptist Church?

—

— How have you been able to deal with arising situations encountered in ministry?

—

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Serving and leading within the church are commonalities that all these women have. Comparing their commonalities and differences, it was interesting to note: When these women first assumed leadership positions within the church? What are some of the roles they previously assumed that has helped to guide them within their roles today? Were they drawn to a particular type of service within the ministry or was one chosen for them? What role does mentoring play within the process and how does it impact them within their leadership position? These questions were essential because they provide the blueprint from this generation into the future. We also explored their future goals as leaders, the next chapter of their lives in ministry, and the future growth of the Baptist Church and community at large. The study, as illustrated in Table 1, examined satisfaction in ministerial role feeling of effectiveness, desire for other women to join the ministry, and vocational longevity. Variables such as age, background within church, religious affiliation, college degree, seminary training and length of time within ministry were also taken into consideration.

During a time when churches are seeking exceptional leaders to head churches and ministries, African American women are often being rejected. The preparation women receive directly affects satisfaction within their role, effectiveness within position, a desire to mentor other women having them join this profession, and vocational longevity. Thus, it was essential to find out: how they learned to serve; how being an African American woman has affected their perception of the training they received; how have they been taught to preach, teach, and stand before the congregation?

When counseling is needed, do they receive the support needed to adequately perform their duties; How have these women been taught the proper procedures and protocols of the Baptist church; and how have these African American women in ministry dealt with arising situations often encountered within the ministry? Servant leadership style was discussed as churches, ministers, and pastors have been called to serve their parishioners and communities at large.

FINDINGS—THE WOMAN I HAVE BECOME

This study investigated 10 African American women ministers within the Baptist Church, reviewing how they were prepared to assume their leader- ship positions. We also reviewed how they were mentored and how it affec- ted them within their roles. The women ministers were studied through a repertoire of systemic interviewing and direct observations. To protect their anonymity pseudonyms were used. The observations and interviews, which are presented as a historical case study, have led to the findings in this study. The methodology presents the case studies in a holistic manner from a

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historical perspective. According to Merriam (2009), historical research and case studies often merge.

THE MENTORED AND THE NON-MENTORED

Everyone in life is mentored and taught how to do things by someone. Many attribute their most prominent mentor as their mother. Within this study we refer to ministers who have been mentored and ministers who are not men- tored. The mentoring was done in a formal setting for a minimum of a 1-year period of time. In many instances, during a student’s last few years of sem- inary a pastor or person of leadership within the ministry mentors the stu- dent. In most situations the mentoring is done outside of one’s local church in an impartial setting, allowing them to work together in developing a relationship. During this mentoring process, the mentee is taught many things: e.g., to invest their time in another; and to take risks by providing the mentee with opportunities to learn and grow in the ministry.

The mentee observed the mentor and in many instances, as they mod- eled their leadership styles. Thus, the mentee learned how to preach, teach, council and assume her place in ministry. These sessions often extend beyond the pulpit setting; and in many situations mentors become sources of reference that a person can value throughout their lifetime. The mentors impart wisdom, speaking about their lived experiences and this increases the knowledge of both the mentee and mentor. Tables 2 and 3 provide more information.

Tables 2 and 3 show data on participants who were formally mentored and those who were not. The term non-mentored participants refers to those who were trained and equipped to move up in ministry but the mentoring was not done in a formal setting. In many instances these participants did not go to seminary. Many of them were prepared to assume their leadership roles by mere observation.

Reverends Diamond, Rose, and Joy all had a similar formal mentoring process lasting for two years outside of their local churches. These Reverends remained in the church in which she was trained. And when her mentor moved into a different position, she assumed the pastoral role at the church where she was mentored. Minister Dove was formally mentored for a

TABLE 2 African American Women Ministers: Mentored versus Non-Mentored Participants by Age Group (N ¼ 10)

Group Age � 49 Years Age � 50 Years Total

Mentored 1 3 4 Non-Mentored 2 4 6 Total 3 7 10

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one-year period of time. Unlike any of the other participants, she was able to obtain special permission to be mentored by her pastor.

Reverends Love, Caring, and Elder Emerald are similar because male pastors mentored them. The male pastor who mentored Elder Emerald was her husband. Ironically, he did not believe in women being pastors or min- isters. Elder Gold attributes all of the mentoring she received to her mother. Similar to Elder Gold Reverend Ruby attributes her grandmother and mother as her greatest mentors. According to her, these two women had the most influence on her because they did more than talk about Christianity. They tried to live their lives daily by following the examples Jesus left for us. Pastor Queen attributes her mentoring process to three people: her father who was an elder, her godmother who was a pastor, and her pastor. Both mentored and non-mentored women thus identified that they are effective in their min- isterial position. All of the participants have a desire to recommend ministry as a profession to other women and a desire to continue in their ministerial positions.

Individual Participants

. Reverend Diamond is a 65-year-old former teacher, full-time pastor who was born in New York but raised in North Carolina. She holds a Master of Divinity Degree, a Masters Degree in Education, and a Doctorate in Ministry. At age 32 years, while separated from her husband and raising her son alone, she began her educational journey. Now she is the proud grandmother of two.

. Reverend Joy is a 68-year-old full-time pastor and musician born in Augusta, Georgia. Her move to New York occurred while pursing her passion as a psalmist and songwriter. This year her second DVD entered the music industry. Reverend Joy has completed a master’s degree from a Community Bible Institute and a master’s of divinity degree. Reverend

TABLE 3 Individual African American Women Ministers: Mentored Versus Non-Mentored Participants (N ¼ 10)

Participant Age Mentored Status

1. Reverend Diamond 65 Mentored 2. Reverend Joy 68 Mentored 3. Minister Dove 44 Mentored 4. Reverend Rose 68 Mentored 5. Reverend Ruby 60 Non-Mentored 6. Pastor Queen 47 Non-Mentored 7. Elder Emerald 60 Non-Mentored 8. Reverend Caring 58 Non-Mentored 9. Reverend Love 63 Non-Mentored 10. Elder Gold 39 Non-Mentored

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Joy was divorced and has recently remarried. She is the mother of one and a grandmother.

. Minister Dove is a 44-year-old associate minister, an editor for children’s books, and a seminary professor who was born in Brooklyn, New York. She holds a master’s of divinity degree and is currently single.

. Reverend Rose is a 68-year-old associate minister, formally an assistant pastor, and a retired administrator from a New York College. She has a master’s of divinity degree and doctorate in ministry. Reverend Rose is divorced, a mother of two and a grandmother of one.

. Reverend Ruby is a 60-year-old associate reverend and the supervisor in a cytology laboratory who was born in Columbus, Mississippi. She holds a master’s of theology from a theological institute. Reverend Ruby is a divorced mother of one and grandmother of two.

. Pastor Queen is a 47-year-old pastor, author, and playwright born in New York City. She has a high school diploma but has been given credit for life experience. She has begun a master’s of divinity program. Currently Pastor Queen is a married woman, mother of one and grandmother of one.

. Elder Emerald is a 60-year-old associate minister, and assistant teacher of autistic and special education children in New York. She was born in Durham, North Carolina. Elder Emerald holds a high school diploma and has taken some courses in a Community Bible Institute. A former pastor’s wife, a widower, mother of two and grandmother of two.

. Reverend Caring is a 58-year-old assistant pastor in New York, and a payroll manager in Connecticut. Born in New York but raised in the South, she holds a Bachelors Degree and a Masters Degree in Business Adminis- tration. Reverend Caring is a married mother of three.

. Reverend Love is a 63-year-old associate reverend in New York, and a tea- cher. Born in New York she has a Bachelors Degree and graduated from a Pastoral Counseling Course. She is a married mother of two and a grand- mother.

. Elder Gold is a 39-year-old associate elder who was born and now serves in Brooklyn, New York. With only a high school degree, she has success- fully survived 20 years in ministry. She is a divorced mother with two children.

Participants’ Educational Accomplishments

Table 4 presents data on the educational accomplishments of the 10 parti- cipants, four of whom were mentored and six who were not mentored. As can be seen, all 4 of the mentored ministers hold a master of divinity degree. In addition, Reverend Diamond and Reverend Rose earned doctorate degrees in ministry. Reverend Diamond was previously an elementary school teacher for 17 years; now Reverend Joy and her are now full time pastors. Reverend Rose is retired and currently assists several ministries in leadership

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capacities. Minister Dove, the youngest in the mentored group at 37, works full time as an editor for children’s books. Within her church she serves as the minister of the Christian Education Department and a Bible school teacher. In addition to this Minister Dove is an adjunct professor at a seminary where she is teaching Hebrew.

Table 4 informs us about the ministers who are non-mentored and how they differ in their educational achievements from those who are mentored. Two of the ministers, Pastor Queen and Elder Gold, only hold high school diplomas. At this time Elder Gold has had no seminary training and is not interested in going back to school. Elder Gold is the youngest participant in this study, and this year she has served as a minister successfully for 20 years. She says, once both of her children finish high school, she would like to go back to school to obtain a bachelors degree in business administration.

Pastor Queen is unique, compared to the other participants. She only has a high school diploma; and in the educational arena one would need to obtain a bachelors degree prior to obtaining a masters degree. Her excep- tional work within ministry and the community have given her favor and life experience. For the past year she has been permitted to take seminary courses towards obtaining a master’s of divinity degree.

Reverends Ruby and Emerald, Elder Caring, and Reverend Love are similar because all of them have gone to a Bible Institute. In this setting the focus is strictly on the Bible with no particular type of mentoring set up. Thus, one mainly learns by observation. These four participants work full time in the ministry while holding on to secular jobs. Reverend Ruby is the supervisor of a pathology laboratory in a hospital setting. Reverend Love and Elder Emerald are both teachers. Elder Emerald teaches children with special needs. Elder Caring, contrary to the others, is the only non-mentored

TABLE 4 Educational Accomplishments of Individual African American Women Ministers: Mentored Versus Non-Mentored Participants

Participant High School

Associate Degree BA

Bible Institute MA

MA Divinity DMin

Honorary Degree

Mentored Ministers Reverend Diamond

X X X X

Reverend Joy X X X X X X Min. Dove X X X Reverend Rose X X X X

Non-Mentored Ministers Reverend Ruby X X X Pastor Queen X X Elder Emerald X X Reverend Caring X X X X Reverend Love X X X Elder Gold X X

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minister who has a master’s degree. In addition to working full time in the ministry, she is a payroll supervisor in her job.

Obstacles within Ministry

Reverend Love said that sexism in the ministry was one of the issues she had to deal with, when she recounted:

There were many times when I had been called upon to minister at a church, but once I got there I was not welcome to stand in their pulpit. In many churches women are not welcome to hold the same positions as men. They are often asked to preach from the floor while the men are permitted to preach from the pulpit.

When asked how Reverend Diamond was prepared for her role as a pastor, she responded:

No one really prepared me for the job. Yes, I went to seminary and I received a doctorate degree in ministry but theological education alone is often inadequate to deal with all of the issues a pastor will have to encounter. At times one is blessed to have a mentor or a friend who has experienced the situation you are in and can advise you of how you can best deal with the issues at hand. In many instances you pray that you are doing and saying the right things.

Reverend Joy wanted to be accepted as a woman who was equal with men in ministry. Ironically she said that for her, becoming a woman in ministry was difficult because of other women in general. Reverend Joy recalled:

For me the challenge has never been the men it has been other women. I wanted a sisterhood circle. A place where I could go to and find accept- ance as I worked within the ministry but this is not what I have found. I have found women eager for positions that are often willing to do any- thing to move up in ministry. I have found a lot of jealously and contempt rather than togetherness.

Overcoming Obstacles

Reverend Love said:

I had to overcome the feelings I had within. Regardless of my own limitations I had to remind myself that I am a minister of the Gospel. This caused me to release my fears and go forth in victory. In the end my male counterparts had to admit that although I am a woman I am called to preach.

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In preparation for becoming an effective pastor Reverend Diamond recounts:

I study the Bible intensely and attempt to lead my people in the ways of Jesus. Of course all of us make mistakes but we have to use them as les- sons, which provide us with more wisdom.

In overcoming the acceptance obstacle, Reverend Joy informs us:

I have had to give up the perceptions of others in order to pursue min- istry. As a result of what I have given up I have become more comfortable with who I am and who God has called me to be. This has enabled me to move up in ministry as a pastor, preacher, and musician.

SUMMARY OF THE FINDINGS

Mentored Versus Non-Mentored

Mentoring is vital for growth of women in ministry but it is not essential that mentoring be conducted in a formal setting. Some of the participants were mentored formally while in seminary while others received no formal men- toring at all. In some instances the mentoring occurred on a one-to-one situ- ation whereas in other cases a team or group style of mentoring took place. Some of the mentees were mentored by relatives specifically their mothers and in one instance a husband. A man or a woman may become a mentor; but just like leadership, mentoring must be intentional.

People willing to serve as mentors come few and far between. Everyone should have someone to go to who can impart wisdom, knowledge and understanding in their life and into their situations. One of the primary roles of mentors is to assist their mentees in reaching their highest potential. Becom- ing a mentor is a risky business. One cannot effectively mentor without first establishing a relationship that is built upon trust, respect and understanding.

In many instances mentoring allowed the mentee to see things within themselves that they would not ordinarily be able to visualize. Some mentees needed to be made aware of a positive attribute and skill that should be affirmed within. Others may have a negative limitation or obstacle, which will need to be changed, modified or removed. Regardless of the situation, mentoring is essential to one’s growth and development.

Preparation for Leadership

Some of the participants interviewed were prepared to assume their roles as preachers, teachers, counselors, and mentors while doing their internships or while in seminary. Some of the participants learned how to assume their roles by merely growing up in church while others can identify with on-the- job training. The methods of training received, as well as the inclusiveness of

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all the elements needed to succeed, greatly vary. Mentoring and preparing someone who is beginning to assume their leadership roles are essential for their growth, effectiveness and sustainability in ministry.

Effective Mentees and Leaders

Effectiveness in ministry is not usually determined by the size of the church. Effectiveness can be seen by the realization that ministers have done some- thing or said something, which has positively affected the life of others. This is often seen when one begins to hear someone speaking about a minister or even imitating them. To be effective as a mentor and leader, one must have a determination to be who God has called us to be. It is important to remember that His validation on your lives is what really matters.

Coming Into the Baptist Church

The Baptist Church denomination is not the only church many of the parti- cipants have ever experienced. Some were influenced by Pentecostal and African Methodist Episcopal denominations. Many who have identified with joining the Baptist Church come for specific reasons. Some are attracted to the structure and congregational style of leading. Others find the worship experience and commitment to serving their members appealing as well as the community at large. Regardless of the denomination individuals become a part of, as ministers, we are patterning our lives after Jesus. Thus, our ulti- mate goal is to become a servant.

Obstacles and Overcoming Them

African American women who are answering the call to ministry today are still faced with an uphill battle. In most seminary classes, women outnumber the men. Yet the opportunities for women are still limited. For women to fill the same positions held by male counterparts, women have to be more edu- cationally equipped, more articulate, more skilled in their craft, and more prepared to assume their roles and responsibilities.

Many churches today still do not believe that God has called women. Women are still confined in many circles to preaching from the floor while men are allowed to mount the pulpit. Ironically, in many instances women are obstacles to other women. Due to plain old jealousy, some women impede the opportunities for other women to advance in the church. Women must learn to work together. There is no reason to compro- mise being who we have been called to be, to move ahead. When our male counterparts see us behaving negatively to one another, they quickly move to the assumption that we are not ready yet—which limits our opportunities even more.

338 D. Newkirk & B. S. Cooper

Obstacles are overcome through persistence, consistency, and prayer. When we began to understand that God is the one in control, we learn that every obstacle in life has been orchestrated to move us from one position to another. Obstacles often turn out to be learning opportunities that propel us to go higher and further.

IMPLICATIONS OF THE FINDINGS

This study has investigated the preparation and mentoring received—and not received—by African American women in ministry, using a historical case study methodology. The experiences of 10 African American women in min- istry, the preparation they received, obstacles and limitations they had to overcome were also discussed to present a holistic description of how they have been prepared to assume their leadership positions. This study has sev- eral implications for leadership within the church at large. While implications can be applied to many different aspects of this study, three implications are discussed here.

The first implication drawn from this study is being a woman in ministry is extremely challenging; and this process is complicated even more when the woman is African American. While all of the participants believe that God has called and commissioned them to go into the world and share the Good News, they have not arrived in their positions in ministry easily. Each participant within this study had to overcome many challenges and lim- itations. In some instances, women struggled with men or with women about their role. Others wrestled within the church and outside of the church, while some with their families.

For some the struggle was personal from within. Our environments and experiences with sexism, racism, financial struggles and oppression directly affect our perceptions of leadership. To reshape our churches and communi- ties, leaders will have to become better equipped and educated to deal with spiritual, social, political, and economic issues that are encountered in our churches today.

The second implication of this study is that mentoring is an essential pro- cess in cultivating African American women in ministry leadership, regardless of their educational experiences and backgrounds. Some African American women in ministry find it necessary to obtain seminary degrees while others do not. Graduating from seminary does not mean, necessarily, that one is equipped to complete their ministerial roles or assume positions of leadership.

Mentoring is not always linked to instructional leadership but can be aligned to one’s personal development. In either case women may one day find themselves in senior positions of church leadership. It is essential that they are prepared and competent to deal with rising ministry issues. Having a mentor can provide a voice of wisdom in what may prove to be a challenging situation.

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Mentoring relationships within ministry teach more than simple ele- ments of preaching and teaching. These relationships allow good leadership skills and practices to develop. Mentors help women in ministry to identify with the struggles and issues of oppression. Mentoring bridges the gap between academia and the church. Through the experiences of the mentor, the mentee is encouraged to become successful in navigating the challenges and obstacles in ministry.

The third implication reveals that African American women in ministry within the Baptist Church are expected to assume the same roles and respon- sibilities as their male counterparts, sometimes without adequate mentoring and preparation. Seminaries in most instances offer internship programs, prior to one’s graduating; but the mentoring and preparation received are not unified and in many instances are inadequate.

Of the 10 participants in this study, 6 did not go to seminary and none of them identified any specific training or on the job preparation received from the church in which they are currently serving in. The participants within this study did not belong to the same types of Baptist churches. The participants who belonged to the American Baptist Churches identified biannual meet- ings where mentoring and leadership were discussed. However, at this time, no formal mentoring program are established for women in ministry. All of the participants, even the senior pastors, would benefit from receiving updated denominational information that addresses the concerns of leaders within the church today.

RECOMMENDATIONS FOR FUTURE RESEARCH

The results of this study, and the existing literature on this subject— combined with the growing influx of women entering into the ministry— should motivate more extensive research in the future. It would be beneficial to define parameters for successful leadership for women throughout the United States in various denominations.

. A qualitative study can be conducted using African American men as the participants. This type of research would provide in-depth knowledge as to how men are prepared to assume their roles as leaders within church. It may be conducted as this research study was focusing on specifically the Baptist Church or it may be done focusing on another church denomination.

. A comparative study may also be conducted using African American men compared to African American women in ministry. This study can compare the preparation of African American men verses that received by African American women.

. A quantitative survey study, which explores the achievement of women in different denominations, may be conducted. This study can explore and

340 D. Newkirk & B. S. Cooper

compare, personal and community levels achievement to determine how varying denominations overcome obstacles to succeed in ministry. This study may provide insight into the lives of future women in ministry. According to Babbie (1995), survey research is probably the best method available to the social scientist interested in collecting original data for describing a population too large to observe directly.

RECOMMENDATIONS FOR PRACTICE

. Improve the ministry preparation by extending, unifying and focusing the training in seminary. Establishing a program, which could be implemen- ted for usage in all seminaries, can be an essential element, which will train and prepare women to assume their leadership roles within the church.

. Provide women in ministry with more opportunities for learning experi- ences. Churches expect for women to be just as prepared as their male counterparts to assume their positions of leadership. Often what are miss- ing are more opportunities adequately to prepare. Workshops and retreats may provide an opportunity to share insightful information.

. Support women ministers in their quest for promotion within the ministry. Preparation and support should be provided educationally, financially and spiritually. The support may include instructional material such as how ministers can improve their teaching or preaching. It can incorporate denominational expectations and skills needed to improve themselves.

. Expand the opportunities for women as leaders in the Baptist Church to network. Connecting with other women and men in ministry may provide opportunities to forge partnerships and alliances. Networking settings can do more than just enhance your ministry; they can enhance your community as well.

. Involve women ministers in the mentoring of other new church leaders. Women in ministry often find it difficult to obtain mentors who are genu- inely concerned about them. Within ministry the role of a mentor extends beyond studying, teaching, preaching and learning elements of corporate worship. Mentors are those with whom one can establish a meaningful life long relationship.

. Review and assess the needs of women coming into the ministry, to help them adjust and do an even better job. The women in ministry today are still carrying suitcases full of burdens. The loads, which they are carrying, can be released if a review of what is needed and expected of them can be outlined for them prior to their accepting their call to go into ministry. These outlined elements can strategically assist women in planning their educational experiences, and determine the church denominations they

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would like to serve in. Ultimately it will help them adjust to their positions of leadership easier to do a more effective job.

. Interview male ministers on how they personally relate to women in ministry. Some men still feel that women should not become senior pastors or leaders within churches. Thus, how they may relate to women in ministry may prove to be detrimental to the woman. Thus, it will be essential for women in ministry have a positive relationship with a male minister who would like to see women and men succeed.

. Create opportunities for women in ministry to learn basic management skills and principles. Often women in ministry who assume the role of the pastor or senior leader find that they have not been adequately pre- pared to operate the business aspects of the church. In many instances it would be beneficial to understand basic administrative and business skills. This should include how to balance a budget as well as incorporating management techniques and principles.

. Critically evaluate the role of the servant leader within the church. While many churches remember that Jesus, the person whom we have been called to emulate, others have forgotten. Jesus, the ultimate leader, remains the greatest servant leader who ever existed. Ultimately, women and men in ministry have come to fulfill the role of a servant.

. Establish unified financial rewards for women in ministry. Many women within ministry have to fulfill multiple roles. In many instances, they are mothers, wives, pastors, preachers, teachers and students, just to name a few. In an attempt to be the best they can be, they need to be compensated for the work they do, just as their male counterparts are rewarded. God is call- ing for women who are willing to lead the church into the next generation.

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76(5), 331–334.

Reverend Deseree Newkirk is an Associate Minister at Mariners’ Temple Baptist Church, New York, NY. In addition, she is a nurse at Beth Israel Medical Center. She holds a doctorate from Fordham University Graduate School of Education, Church Leadership Program New York, NY.

Bruce S. Cooper is a Professor at Fordham University Graduate School of Education, New York, NY, who has an interest in private and religious education.

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