Martin Luther had been wrestling a deep depression when his wife, Katie Von Bora, greeted him one night wearing the head-to-toe black garb of someone in mourning. Her words to him seemed to knock the breath from his chest. “God is dead!”
Katie wasn’t a prequel to Nietzche. In fact, she stood more in the line of the Old Testament prophets. She used a graphic visual representation to bring home the logical conclusions of her husband’s depressed state of mind. Her dignified sarcasm was a wake-up call. Katie stood before
Luther as a theologian and as a strong helper, using her wit, cunning, and creativity to bring him back to the path of godliness.
Katie’s story was actually my first introduction to Carolyn James and to the lost stories of godly women whose lives have been rich in the depth of their knowledge of God. Carolyn’s husband, Dr. Frank James, my History of Christianity professor, discussed Katie and then spoke of how God calls women to be theologians. His wife, Carolyn, was one of the best theologians he knew, he said. The dignity Dr. James afforded to his wife as he spoke of her made me know that this was a woman I wanted to get to know.
I now feel privileged to perhaps introduce some of you to Carolyn James and to the strength of godly women that she uncovers in Lost Women of the Bible. The first thing you will notice about Carolyn’s work is that she is someone who does her homework; or more precisely, she is a scholar. In chapter one, she lays the groundwork for the book by introducing the Hebrew term ezer, or strong helper. She elucidates the term by explaining that of the 21 times it is used in the Old Testament, 18 of those times refer to God as Israel’s helper. There is a military significance to ezer that closely aligns with the sense of a warrior, or as Dan Allendar has termed it, an Intimate Ally. Carolyn makes clear that the term ezer does not apply only to married women but to all women. It is an inherent part of how we as women bear the image of God.
Another aspect, of Mrs. James’ work that I appreciate is how she brings to light the struggles, frailties, and strengths of women of the Bible like Eve, Noah’s wife, Hagar, Sarah, Hannah, Esther, Mary, Mary Magdalene and the women of Philippi. There is no sugar-coating in her treatment. If anything, characters like Esther became much more human, even falling a bit from false pedestals, through the context she provides.
The strength of Carolyn’s work, in my opinion, lies in both the vulnerability she risks in sharing her own experience of being “lost”—feeling as if she’d missed God’s plan A for her life, and in the insight she brings to the biblical characters she includes.
Lest you fear, this is not a book that bashes men. If anything, the
recognition of the vital roles that both men and women play in this unfolding drama of redemption elevates and ennobles both men and women as they live out their callings in this “Blessed Alliance.”
I would strongly encourage both women and men to read this book. As women, we need to be challenged with how vitally important it is to know God deeply as these biblical characters did. For those of us who also experience this feeling of being lost you will be deeply comforted to know that you are not alone. As men, you can be encouraged by the depth of strength God gave to Adam and his posterity by creating woman to be ezer. For all, I hope you will soon discover for yourself the rich treasure of Lost Women of the Bible.