The Visitation: Hope and Resilience in Womanist Theology

Lessons from Scripture: The Visitation

The famous encounter between Mary and Elizabeth (Luke 1:39-56), known as "The Visitation," offers a counter-narrative to the notion that "a prophet is not without honor except in his own hometown" (Luke 4:44). In this infancy story, Mary returns to her own hometown, where her relative Elizabeth affirms rather than derides her controversial pregnancy.

One can imagine Elizabeth scolding her young cousin, dismissing Mary's miraculous news or feeling threatened in her own late-in-life pregnancy. Yet instead, Elizabeth celebrates Mary, exclaiming when she hears Mary's voice, “As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy” (Luke 1:44). This scene models a sisterhood where personal joy overflows into recognition and validation of the other.

Expanding the Vision: Loss and Hope

Though we primarily focus on the celebration of this moment, pregnancy often entails more than celebration. Elizabeth became pregnant as an older woman. By extension, that meant her situation was one which created vulnerability for her and for her unborn child.

Elizabeth’s story reminds us that the road to motherhood—and by extension, any personal or professional achievement—is often fraught with challenges. Whether through infertility, miscarriages, or lost opportunities, her journey would have been marked by sorrow. Yet, her ability to celebrate Mary’s joy underscores the transformative power of shared hope.

This dynamic is mirrored in Kamala Harris’s leadership. The visibility of her public losses and triumphs serves as a rallying point for others to dare to hope, even amid setbacks. Black women, in particular, carry the torch of resilience, creating spaces for healing and unity in the face of adversity.

Black Women Encouraging One Another

Black women’s shared experiences of both triumph and pain create opportunities for mutual uplift. As Emilie M. Townes writes, womanist ethics reject the notion of scarcity and emphasize communal abundance:

“In womanist thought, we cling to the hope that there is enough for all” (Townes, 2011).

Similarly, Angela Sims urges Black women to resist relational paradigms shaped by competition, instead learning to celebrate one another's successes:

“We must learn that there is plenty of love, plenty of encouragement, and plenty of opportunity to go around” (Sims, 2006).

This ethos mirrors the solidarity between Mary and Elizabeth, where individual joy becomes a communal celebration. It also echoes in modern moments of leadership, where women in positions of power can model affirmation and support for one another.

As feminist theologian Serene Jones reflects, “The ability to affirm another by making space for her, allowing her to ‘shine’...is portrayed here as an act of generosity...” (Jones, 2022). Such acts of generosity and solidarity, chooses recognition over rivalry, community over individual glory.

Themes of Mutuality in Womanist Thought

Womanist theologians further develop themes of mutuality and shared dignity in their work. Drawing on the wisdom of Black women's experience, scholar Emilie M. Townes rejects paradigms of scarcity that posit limited goods or platforms: “In womanist thought, we cling to the hope that there is enough for all” (Townes, 2011).

Likewise, philosopher Angela Sims challenges women to move beyond envy and competition as primary relational postures: “We must learn to appreciate the success of other black women. We must learn that there is plenty of love, plenty of encouragement, and plenty of opportunity to go around” (Sims, 2006).

These womanist perspectives align with the biblical and musical narratives above in privileging communal abundance over individual lack.

African Women Echo Songs of Solidarity

The chorus of mutual support resounds even more broadly, as seen in the work of African women theologians. Reflecting on Jesus's ministry, theologian Isabel Apawo Phiri highlights his investment in affirming women’s dignity and full participation in their communities (Phiri, 2002).

Likewise, when asked about the challenges facing African women, Kenyan theologian Esther Mombo offered a vision grounded in solidarity: “We empower each other. The victory of one is the victory of all” (Mombo, 2022).

Conclusion

Too often, women are pitted against each other, taught to view themselves through comparisons rather than shared dignity. Yet the communion of Mary and Elizabeth point toward an ancient song of mutuality waiting to be sung.

As theologian M. Shawn Copeland writes, “In Christian community, we are called to stand with and stand for the other, to share food and drink, gifts and talents” (Copeland, 2010). May we answer this call to stand together, letting our lights reflect rather than refract each other into greater brilliance.

Dr. CL Nash, the Misogynoir to Mishpat (M2M) Research Network © 2024

References

Copeland, M. Shawn. 2010. “To Stand with and Stand for the Other.” In Enfleshing Freedom: Body, Race, and Being, 120-141. Minneapolis: Fortress Press.

Jones, Serene. 2022. Lecture presented at Union Theological Seminary, March 3.

Mombo, Esther. 2022. “A Kenyan Woman Theologian Has Walked a Long Road.” Interview by Vivienne Angeles. International Bulletin of Mission Research 46 (2): 88–90.

Phiri, Isabel Apawo. 2002. “Jesus as Teacher, Healer and Liberator? Taking a Closer Look at the Historical Jesus Christ of Nazareth.” Journal of Theology for Southern Africa 114 (November): 28–50.

Sims, Angela D. 2006. “Self-Value and Intraracial Othermothering.” The Western Journal of Black Studies 30 (1): 7–13.

Townes, Emilie M. 2011. Womanist Ethics and the Cultural Production of Evil. New York: Palgrave Macmillan.