Source: The Conversation | By Abena Kyere, University of Ghana
There is a story in the Bible of a sick woman who held on to the cloak of Jesus amid an impenetrable crowd. She did get her healing, as Jesus immediately felt the loss of power from within himself. However, he did not rebuke the woman for his loss. Rather, he commended her for her determination to get healing by tapping into his power.
I am reminded of this story whenever I think about women and religion, specifically Christianity. Can the church as a body ever make room for women in Africa? Are the fathers of the church willing to share their powers? What happens when the clergyman’s wife seeks to be or becomes as powerful as her husband?
As a social anthropologist, I have, over the past five years, conducted research on clergy wives in Ghana, sharing my work through publications and in the classroom.
In my recent study, I wanted to find out how Pentecostal and Charismatic pastors’ wives gain and use a position of power in the church. Through interviews and participant observation, I gathered data on clergy wives’ religious experiences in Ghana. I found that although clergy wives gain power through their husbands, they are not passive conductors of power. While they operate in a patriarchal system, they develop ways of, and become adept at, negotiating and bargaining to gain and keep it.
A study of clergy wives provides a view into the hidden, often unexplored, power dynamics that exist within churches as well as the agency and constraints that women experience in religious spaces.
The clergy wife and the road to power
The clergy wife’s position is rooted within the two-person career type of work. She is firmly integrated in her husband’s work. The literature on the clergy wife is replete with the picture of an overburdened woman who occupies one of the most difficult positions in the church and society. An advertisement which parodies the position reads:
HELP WANTED: Pastor’s wife. Must sing, play music, lead youth groups, raise seraphic children, entertain church notables, minister to other wives, have ability to recite Bible backward and choreograph Christmas pageant. Must keep pastor sated, peaceful and out of trouble. Difficult colleagues, demanding customers, erratic hours. Pay: $0.
This funny representation of the clergy wife places her firmly in the intersection of domestic responsibility, religious welfare and administrative authority. Clergymen hold pivotal roles in the life of believers, from spiritual leadership to pastoral care. Their position, which is considered divine, endows them with unquestionable authority and power. It can be subtle or profoundly apparent, particularly in the Pentecostal and Charismatic movements.
This power extends to their wives, a phenomenon which has been termed the First Lady Syndrome. This is a situation where a wife’s power and influence is conferred through her spouse and is contingent on her continual marital affinity to him. Some clergy wives in Ghana actually bear the title “first lady”.
The power that wives initially get from husbands can be manifested through various means, like leadership of women’s groups in the church, spiritual oversight, and counselling services. They are perceived as mothers, offering advice on critical life decisions.
One wife in my study noted:
As the mother of the church, it is my responsibility to ensure that my ‘children’ choose good partners. I have dissolved engagements before because I felt that they will not be good, and I have also been the one to arrange relationships that have led into marriages …
Wives can become very powerful, just like their husbands. This happens especially where they form and lead groups within the church. This is the moment that the position and role of the clergy wife becomes what social researcher Jane Soothill describes as mimicking “female charismatic dynasty”. This is a signal to the patriarchal system that there is a need to control such power. Read More
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