Fiery and Fearless: Olympia Brown

Rev. Meg Barnhouse
April, 28, 2013

Fiery and Fearless: Olympia Brown. Rev. Olympia Brown, a suffragist, is seen as the first woman to graduate from theological seminary, and the first woman ordained to full-time professional ministry in the U.S.

I have preached a few sermons on Unitarian history. Here is a little slice of Universalist history for you. The Universalists are a Christian denomination of people who believe in the divinity of Jesus (which makes them Trinitarian as opposed to Unitarian) and the love of a God who would not send anyone to hell. This is the story of a woman Olympia Brown, born without a lot of patience, who had lost it all by the end of her life. This is the story of a woman who got a lot done, the story of a person who, like all of us, had good times and hard times. This is a story of a person living her soul. This is the story of one way social justice happens.

The first of four children, Olympia Brown was born in 1835 to Universalist pioneers in Michigan. After beginning her education in a schoolhouse her dad built on the farm, Olympia went to Antioch College in Yellow Springs, Ohio. In first year English, the instructor assigned in-class orations and readings, stating “all of the young men will be required to give speeches before the class. “The young women must bring manuscripts to class and read from them.” Many believed women inferior public speakers to men, and unable to recite from memory. Olympia did not argue, but when her turn came the next day, she delivered a rousing oration with her manuscript rolled up in her hand. Olympia and other independent young women caused Antioch continuing consternation. In the mid-1850s the Amelia Bloomer dress came into fashion, a sort of pants-skirt combination, comfortable, practical, and scandalous, as it only reached halfway down the calf. Apparently a woman’s ankles had the power to cause great excitement! Bloomers let the young women move freely, so they could run and climb stairs quickly. Olympia always wore her Bloomer dresses as a student, and ignored the ridicule she received from the many outraged Yellow Springs students.

Physical education was not available for Antioch women in Olympia’s day, and she and her friends took long walks for exercise. When the college president found out that young Antioch women were seen in nearby towns laughing, running, and talking noisily, he sent to Boston for a professional chaperone. No such person had been hired to watch the men, so Olympia and her friends expressed their displeasure by teasing the poor woman relentlessly — in German. The chaperone lasted a week.

She and other students invited Antoinette Brown to come speak. Antoinette Brown was a Congregational minister who had gone to Oberlin. “It was the first time I had heard a woman preach,” Olympia said in her autobiography, “and the sense of victory lifted me up. I felt as though the Kingdom of Heaven were at hand.” She decided she wanted to be a minister, and finally found one seminary that would admit her. It was a hugely radical thing to do on the part of the seminary.

It was not the Meadville Theological School in Pennsylvania, which on June 16, 1861, sent this response to her application: After apologizing for having kept her waiting for a reply, a Mr. Stearns wrote: “were it my private concern, I should say at once ‘come!’ I have no prejudice against a woman’s studying anything she can or against a woman’s speaking in public. From what I’ve heard of you, I’d be glad to have you for a pupil and more like you. But I have no right to commit the Institution to a new course of action.” I heard that a lot too, as a young seminary graduate, interviewing with search committees. “We have no personal sense that women shouldn’t be ministers,” they would say, “it’s just that my congregation would have difficulties. They’re not quite ready…”

Finally Olympia received a letter from Ebenezer Fisher, president of the Canton Universalist Divinity School at St. Lawrence University advising her to study Greek there and board with a private family. He confirms September 25, 1861 as the beginning of her study. This was one of only three theological seminaries in the Unites States that would admit women students. At the end of the letter he adds: ” It is perhaps proper that I should say you may have some prejudices to encounter in the institution from students and also in the community here. Nothing very mighty or serious, I trust…The faculty will receive and treat you precisely as they would any other student. My own judgment is that it is not expedient for women to become preachers, but I consider it purely a question of experience and not at all of right–the right I cannot question. The other matter of expedience or duty I cannot decide for you. I am willing to leave it between you and the Great Head of the Church. (For the few of you who may be confused by that, he was talking about God, not the President of their denomination!) If you feel He has called you to preach the everlasting Gospel, you shall receive from me no hindrance but rather every aid in my power.” (June 21, 1861) Quite amazing, actually, for a man of that day. I head much the same thing from fellow students at Princeton Seminary. They would say “I’m so concerned about your feeling that you have a call to the ministry. Can you tell me what the story of that is? Can you tell me why you feel you would be a good minister?” In other words, “justify yourself.” Women students were asked to justify their presence daily. Some of the male students were there (and this is no fault of theirs) because they weren’t sure what else to do, or because someone had said “You have such a nice voice, you should apply to seminary. Here, let me help you fill out the application.” I’m sure there are places where men have to justify their existence every day too. It makes you tough. You have to be determined. Olympia Brown was determined.

No woman at the time, most books say, was ordained by more than one local church. No woman was ordained with the full authority of a whole denomination, which is what Olympia Brown wanted. She thought this would be a step in women’s access to authority and roles in decision making. When the Northern Association of Universalists were in session, she successfully presented her case for ordination.

When she was ordained in June 1863, Dr. Fisher, who had had such doubts about her coming to St. Lawrence, participated in the ceremony. He participated in the ceremony. That makes him a hero in my book. Rev. Olympia Brown later paid tribute to Dr. Fisher, saying: “This was the first time that the Universalists or indeed any denomination had formally ordained any woman as a preacher. They took that stand, a remarkable one for the day, which shows the courage of these men.”

The way it works is that the ones without power have to push and push and be told they are rude. They have to put up with folks acting like they are crazy or thoughtless or disloyal for pushing for change. Again, this isn’t the fault of individuals as much as it’s the way culture is. When you are Ôout of line,” when you are calling for justice, you all know that first they ignore you. When that doesn’t work and you become a little more powerful, they begin to ridicule you. Next, when you have more people gathered to your side, they begin to fight you. When you prevail, they say they were with you the whole time. In fact, it was their idea. Someone on the inside has to have the courage to stand up, to stand with those asking for justice if justice is to be done. You have to have help from the inside.

The Presbyterians did not ordain women untill 1955, the Episcopalians in 1973. The Roman Catholics, not yet. The denomination I grew up in, the Associate Reformed Presbyterian Church? Not yet.

1864 she was called to her first full-time parish ministry in Weymouth Landing, Massachusetts. At this time Olympia Brown became active in the women’s rights movement, working with Susan B. Anthony, Lucy Stone and other leaders. She and the people in that first church loved one another. It was not so with her next parish, a Universalist congregation in Bridgeport, CT. More about that in a moment, but first, her husband.

While still in Weymouth, she’d met John Henry Willis, a member of her congregation’s Board of Trustees, and they married in 1873. She “thought that with a husband so entirely in sympathy with my work, marriage could not interfere, but rather assist. And so it proved, for I could have married no better man. He shared in all my undertakings.” As did Lucy Stone, Olympia Brown kept her maiden name, with Willis’s agreement. It was a most felicitous marriage. When her husband died, unexpectedly in 1893, she wrote: “Endless sorrow has fallen upon my heart. He was one of the truest and best men that ever lived, firm in his religious convictions, loyal to every right principle, strictly honest and upright in his life,….with an absolute sincerity of character such as I have never seen in any other person.”

Her ministry at the Bridgeport church seemed to have been one fraught with peril from the start. It was a struggling church, the only kind then open to having a woman minister. There is a letter written to her that first year begging her not to leave, as this parishioner felt the church is just starting to prosper under her guidance. He regretted the difficulties she had encountered in the past year, but was optimistic about a brighter future and noted that, “with one exception, all are satisfied with your course.”

That one was a Mr. James Staples, “a bitter agitator,” who stepped up his pecking away at her ministry “like a raucous crow.” When she took a leave of absence for the birth of her first child, ministers were brought in to preach who would say to anyone who would listen, “What you need here is a good man.” Despite the efforts of her many supporters in the church, including PT Barnum, she was able to stay there only six or seven years, before he ran her off and split the church. Churches suffer when the raucous crow doesn’t get shut down by members craving the health of the church. She had lots of support, even powerful help, but apparently James Staples was allowed to continue pecking away at her. I wonder if anyone in that church said to him “You are not just hurting our minister and her family, you are hurting the church when you do that.” Perhaps they did and he kept on. Perhaps this was the reason it was a struggling church when she got there. It was split and weakened when she left. She was strong and mighty, and she endured for seven years.

She and her husband moved to Racine, WI, where he published a newspaper and ran his own printing business. Olympia was pastor of the Good Shepherd Universalist Church in Racine, WI. It was a disheartened church, apathetic and broke. She was asked to come turn it around. Under her leadership they perked up somewhat, and it was a happy time for the family. Both of their children became teachers: Henry Parker Willis was professor of banking at Columbia University and key in writing the Federal Reserve Act, and Gwendolyn Willis taught classics at Bryn Mawr.

At the age of 52, immersed in the fight to enfranchise women in WI, she left the full time ministry Women could vote there on matters pertaining to the schools. Olympia and her fellow suffragists were of the opinion that every vote eventually had something to do with the schools. They won the fight, but two months later the new law was overturned by the state Supreme Court.

Gwendolyn Willis describes her mother as “indomitable and uncompromising, traits that do not lend themselves well to politics and leadership. She cared little for society, paid no deference to wealth, represented an unfashionable church, and promoted a cause (woman suffrage) regarded as certain to be unsuccessful. She was troublesome because she asked people to do things, to work, contribute money, go to meetings, think and declare themselves openly as favoring a principle or public measure.” (Olympia Brown: The Battle for Equality, Charlotte Cote, Mother Courage Press, 1988, p. 171) Thank goodness we have some folks like that here too!

No longer having the patience for a state-by-state campaign, Olympia joined the militant “Woman’s Party.” I belonged to this party before I was born,” she declared. At the age of 82, in 1917, she was one of 1,000 women who marched in freezing rain and strong winds, picketing the White House to make known to President Woodrow Wilson their demands for a constitutional amendment for women’s suffrage. Many of the marchers chained themselves to the fence in front of the White House when the police came to break up the demonstration. June 1920, when she was 85, she marched to demonstrate at the Republican Convention in Chicago.

Later that year women were granted the right to vote. Of all the pioneers, Susan B Anthony, Lucy Stone, Elizabeth Cady Stanton, Olympia Brown was the only one who lived long enough to cast a vote in a Presidential election.

Asked to preach, near the end of her life, at her former church in Racine, she testified to the importance in her life of Universalism, “the faith in which we have lived, for which we have worked, and which has bound us together as a church. . . . Dear Friends, stand by this faith. Work for it and sacrifice for it. There is nothing in all the world so important to you as to be loyal to this faith which has placed before you the loftiest ideal, which has comforted you in sorrow, strengthened you for the noble duty and made the world beautiful for you.”

After the suffrage victory, Brown dedicated herself to promoting world peace and became one of the original members of the Women’s International League for Peace and Freedom. She died in 1926 at the age of 91. In the Universalist Church of Washington DC, a plaque honoring her reads:

Olympia Brown
Preacher of Universalism
Pioneer and Champion of Women’s Citizenship Rights
Forerunner of the New Era
THE FLAME OF HER SPIRIT STILL BURNS TODAY.

May it burn within each of us, when we feel a call, when something needs to be done. May our sense of a loving God sustain us, or our faith in the strength of justice and truth uphold us, may we honor those among us who have the fire. We need them.

Watch the streaming video of this sermon on First Unitarian Universalist Church of Austin’s Facebook page.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

http://itunes.apple.com/podcast/first-unitarian-universalist/id372427776