The Forty-Day Journey of Promise

Day Thirty-Five: Finding God

Note: Welcome to The Journey, our forty-day blog series from MLK Day through the end of Black History Month. We’re learning life lessons from the legacy of African American Christianity. The series is based upon material from my book Beyond the Suffering. To learn more about Beyond the Suffering, including downloading a free chapter, click here.

Finding God Is More Important Than Finding Relief

Amanda Berry Smith recounts the agony of her soul due to a loveless marriage with her husband, James. One particular

Amanda Berry Smith

 morning her heart was so sore that she felt she “could not bear any more.” She prayed, “Lord, is there no way out of this?” As she wept and prayed, “the Lord sent Mother Jones.”

In Mother Jones’ presence, Smith tries mightily to suppress her tears and her troubles. Seeing through the façade, Mother Jones pointedly inquires, “Well, Smith, how do you do?”

The dam burst. “O, Mother Jones, I am nearly heart-broken; James is so unkind.” Smith then shares everything she had tried, in her own effort, to change her husband, and “yet he was unkind.”

Mother Jones joins with Smith by sharing her story.

“Well, that is just the way Jones used to do me.” She then integrates God’s story into her story and Smith’s story. “But when God sanctified my soul He gave me enduring grace, and that is what you need . . .”

At that moment, the spiritual light bulb came on. “That is just what I need; I have always been planning to get out of trials, instead of asking God for grace to endure.”

Through Mother Jones’ mother wit, God enlightened Smith to the realization that finding God is more important than finding relief.

Join the Conversation (Post a Comment for a Chance to Receive a Copy of Beyond the Suffering)

1. We discovered numerous examples of mother wit in Amanda Berry Smith’s life and ministry. Which ones stand out to you? Why?

2. How could you apply them to your life and ministry?

Tags: Amanda Berry Smith, Beyond the Suffering, Black History Month, Sisters of the Spirit, The Journey

The Forty-Day Journey of Promise

Day Thirty-Four: Sisters of the Spirit

Note: Welcome to The Journey, our forty-day blog series from MLK Day through the end of Black History Month. We’re learning life lessons from the legacy of African American Christianity. The series is based upon material from my book Beyond the Suffering. To learn more about Beyond the Suffering, including downloading a free chapter, click here.

The Invisible Woman

In the South, women faced slavery; in the North, prejudice. Everywhere they confronted double oppression—they were black and they were female.

Their remarkable stories must be told for the sake of all women, regardless of race. Their independence and strength, boldness and courage, ministry and sacrifice, care and concern, despite overwhelming obstacles, provide extraordinary models for women today.

The historical invisibility of African American Christian women is inexcusable. As the following posts attest, history is replete with countless black female exemplars of soul care and spiritual direction. Their obscurity is due to our willful blindness, not their lack of brilliance. Shining a light on their stories illuminates for all of us the visible, palpable ways in which they sustained, healed, reconciled, and guided, not only individuals, but an entire nation.

Mother Wit

Feminine African American spiritual directors followed the ancient model that Moses outlines in Deuteronomy 6:6-7. “These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.”

With biological children and with “spiritual” children, with females and with males, older African American women shared their “mother wit”—their proverbial wisdom found in the Scriptures, cultivated in community, and applied to daily life. One former slave from Louisiana offers her picturesque description of mother wit.

“I got Mother Wit instead of an education. Lots of colored people in offices and school don’t seem to know what Mother Wit is. Well, it’s like this: I got a wit to teach me what’s wrong. I got a wit to not make me a mischief-maker. I got a wit to keep people’s trusts. No one has to tell me not to tell what they say to me in confidence, for I respect what they say, and I never tell. I’m glad I had good raisin.’”

The mother wit schoolhouse was life, the textbook was the Bible. The lesson plan highlighted the generational passing of insights for living. The curriculum included reconciling (being taught “what’s wrong”), guiding (not being a “mischief-maker”), rapport building (“keep people’s trusts”), confidentiality (“I never tell”), respectful listening (“I respect what they say”), and so much more.

Join the Conversation (Post a Comment for a Chance to Receive a Copy of Beyond the Suffering)

1. What impact could knowledge of African American sisters of the Spirit have upon Americans? African Americans? African American females?

2. Why do you think that the history of African American females like these is so infrequently highlighted? What could be done to reverse this pattern?

3. Who has offered you mother wit: biblical wisdom filtered through mature life experience applied to your specific life situation? How? What impact has it had on you?

Tags: Beyond the Suffering, Black Church History, Mother Wit, Sisters of the Spirit, The Journey

The Forty-Day Journey of Promise

Day Thirty-Three: The Old Ship of Zion

Note: Welcome to The Journey, our forty-day blog series from MLK Day through the end of Black History Month. We’re learning life lessons from the legacy of African American Christianity. The series is based upon material from my book Beyond the Suffering. To learn more about Beyond the Suffering, including downloading a free chapter, click here.

Empowering the Flock

Perhaps the greatest legacy of the founding fathers of the Black Church was that they did not endeavor to leave a personal legacy, but a corporate one. Ministry was not about themselves, but about empowering and equipping the flock to do the work of mutual ministry (Ephesians 4:11-16).

Truly they were fathers—birthing a family of shepherds.

Their corporate legacy produced fruit. Because of their examples, African American pastoral care has not simply been about what the pastor does for the flock, but has involved the mutual one another ministry of the flock.

“What, then is this distinct emphasis that makes a black perspective in pastoral care and counseling unique? It is the corporate nature of pastoral care and counseling in the black church. . . . The term corporate means that the care of the individual is the function of the whole community, rather than the function of the pastor or any other specially designated person who possesses specialized skills.”

On the “old ship of Zion,” there are no passengers, only crew members.

Entering the Great Family of Holy Freedom: Equipping for Family Life

Daniel Alexander Payne

On April 11, 1862, Congress passed a bill abolishing slavery in the District of Columbia. Rev. Daniel Alexander Payne, then Bishop of the Second Episcopal District of the AMEC, visited President Lincoln to implore him to sign the bill. When Lincoln signed the bill five days later, Payne authored Welcome to the Ransomed to equip newly freed African Americans.

Using as his yardstick the Apostle Paul’s mentoring of Timothy as Timothy pastored the saints at Ephesus, Payne explains the duty of the laity.

“But foremost of all the duties which he enjoined upon the Ephesian ministry and laity were those of making ‘Supplications, prayers, intercessions, and giving of thanks for all men.’”

Having stated the duty and quoted the verse, Payne painstakingly exegetes who to pray to, what to pray for, how to pray, and with what attitude to pray.

Their prayer lives inaugurated, Payne then guides them in the use of their new freedom.

“Enter the great family of Holy Freedom; not to lounge in sinful indulgence, not to degrade yourselves by vice, nor to corrupt society by licentiousness, neither to offend the laws by crime, but to the enjoyment of a well regulated liberty. . . Welcome to habits of industry and thrift—to duties of religion and piety . . .”

As a wise father, Payne teaches his children how to appropriately use their newfound freedom and growing responsibility.

His counsel ranges from the sublime (“We entreat you to never be content until you are emancipated from sin”) to the mundane (“Work, work, work!”). His advice is practical and culturally sensitive. “Permit us, also, to advise you to seek every opportunity for the cultivation of your minds. . . . Rest not till you have learned to read the Bible.

Payne reserves his most ardent counsel for parents.

“But of the children take special care. Heaven has entrusted them to you for a special purpose. What is that purpose? Not merely to eat and to drink, still less to gormandize. Not merely to dress finely in broadcloths, silks, satins, jewelry, nor to dance to the sound of the tambourine and fiddle; but to learn them how to live and how to die—to train them for great usefulness on earth—to prepare them for greater glory in heaven.”

Payne exhorts faithful parents to pass the baton of faith to faithful children who would continue the spiritual relay. In this he follows Paul’s ministry plan. “And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others” (2 Timothy 2:2).

Join the Conversation (Post a Comment for a Chance to Receive a Copy of Beyond the Suffering)

1. African American founding fathers empowered the flock by birthing a family of shepherds. Specifically, what can church leaders today do to equip equippers?

2. What can you do to equip other believers?

Tags: Beyond the Suffering, Black Church History, Black History Month, Daniel Alexander Payne

The Forty-Day Journey of Promise

Day Thirty-Two: Dynamic African American Soul Care

Note: Welcome to The Journey, our forty-day blog series from MLK Day through the end of Black History Month. We’re learning life lessons from the legacy of African American Christianity. The series is based upon material from my book Beyond the Suffering. To learn more about Beyond the Suffering, including downloading a free chapter, click here.

Empathizing with the Flock

Rev. Richard Allen

The Rev. Richard Allen’s experience with slavery and prejudice, along with his longing to minister in ways that met the specific needs of his African American brethren, equipped him in unique ways to empathize with his people. In an open letter of spiritual consolation entitled To the People of Colour, Allen models dynamic soul care.

“Feeling an engagement of mind for your welfare, I address you with an affectionate sympathy, having been a slave, and as desirous of freedom as any of you; yet the bands of bondage were so strong that no way appeared for my release; yet at times a hope arose in my heart that a way would open for it; and when my mind was mercifully visited with the feeling of the love of God, that he would make way for my enlargement; and then these hopes increased, and a confidence arose as a patient waiting was necessary, I was sometimes favored with it, at other times I was very impatient. Then the prospect of liberty almost vanquished away, and I was in darkness and perplexity.”

Lessons Learned

Consider Allen’s holistic empathy: emotional (“feeling”), rational (“an engagement of mind”), and relational (“an affectionate sympathy”). Notice also how Allen connects his story to their story by telling of his level one external suffering (“having been a slave”) and his level two internal suffering (“I was very impatient;” “I was in darkness and perplexity”). As a shrewd soul physician, Allen understands how to connect with people through story sharing.

He explains exactly why he shares his story.

“I mention the experience to you, that your hearts may not sink at the discouraging prospects you may have, and that you may put your trust in God who sees your condition, and as a merciful father pitieth his children, so doth God pity them that love him . . .”

Here Allen skillfully intertwines sustaining consolation (“that your hearts may not sink at the discouraging prospects”) and healing consolidation (“put your trust in God who sees” and “pitieth”). His focus is on turning their focus back to God.

Allen next shifts to guiding by providing a current heroic narrative and a future freedom narrative.

“You will have the favor and love of God dwelling in your hearts which you will value more than any thing else, which will be a consolation in the worst condition you can be in and no master can deprive you of it; and as life is short and uncertain, and the chief end of our having a being in this world is to be prepared for a better (the current heroic narrative), I wish you to think of this more than any thing else; then you will have a view of that freedom which the sons of God enjoy; and if the troubles of your condition end with your lives, you will be admitted to the freedom which God hath prepared for those of all colors that love him. Here the power of the most cruel master ends, and all sorrow and tears are wiped away” (the future freedom narrative).

Join the Conversation (Post a Comment for a Chance to Receive a Copy of Beyond the Suffering)

1. Richard Allen modeled spiritual consolation through story sharing, holistic empathy, and providing a current heroic narrative as well as a future freedom narrative. Which of these affectionate sympathy skills would you like to add to your repertoire of spiritual friendship?

2. How will you go about this?

Tags: African American Soul Care, Beyond the Suffering, Black History Month, Richard Allen, The Journey

The Forty-Day Journey of Promise

Day Thirty-One: Founding the First Free Black Church

Note: Welcome to The Journey, our forty-day blog series from MLK Day through the end of Black History Month. We’re learning life lessons from the legacy of African American Christianity. The series is based upon material from my book Beyond the Suffering. To learn more about Beyond the Suffering, including downloading a free chapter, click here.

The Mission Launched and the Opposition Raised

Richard Allen was one of the foremost founding fathers of the African American independent churches. Born a slave in 1760, to Benjamin Crew of Philadelphia, Allen came to salvation in Christ around age twenty. He then traveled extensively, preaching the Gospel in Delaware and Pennsylvania. In February, 1786, he preached at St. George’s Methodist Episcopal Church in Philadelphia. Thinking that he would be there one or two weeks, ministry needs led Allen to a settled place of service in Philadelphia.

Concerned for the wellbeing of African Americans in this parish, he explained that:

“I established prayer meetings; I raised a society in 1786 of forty-two members. I saw the necessity of erecting a place of worship for the coloured people.” However, only three brethren united with him, including the equally-important African American founding father, the Reverend Absalom Jones. Their little band met great opposition, including “very degrading and insulting language to us, to try and prevent us from going on.”

The Lord blessed their endeavors, as they established prayer meetings and meetings of exhortation, with many coming to Christ. Their growing congregation, still without a building, often attended services at St. George’s Church. When the black worshippers became more numerous, the white leaders “moved us from the seats we usually sat on, and placed us around the wall.”

The Founding of the First Independent African American Church

It was at this juncture that one of the most noteworthy events in African American Church history occurred. Taking

 seats that they thought were appropriate, prayer began.

“We had not long been upon our knees before I heard considerable scuffling and low talking. I raised my head up and saw one of the trustees, H— M—, having hold of the Rev. Absalom Jones, pulling him up off of his knees, and saying, ‘You must get up—you must not kneel here.’ Mr. Jones replied, ‘Wait until prayer is over.’ Mr. H— M— said ‘no, you must get up now, or I will call for aid and I force you away.’ Mr. Jones said, ‘Wait until prayer is over, and I will get up and trouble you no more.’”

By the time the second usher arrived, prayer was over, and:

“We all went out of the church in a body, and they were no more plagued with us in the church. This raised a great excitement and inquiry among the citizens, in so much that I believe they were ashamed of their conduct.”

As a result, they birthed the first independent Black Church in the North when they hired a store room and held worship by themselves. Facing excommunication from the “mother church,” they remained united and strong.

“Here we were pursued with threats of being disowned, and read publicly out of meeting if we did continue to worship in the place we had hired; but we believed the Lord would be our friend. . . . Here was the beginning and rise of the first African church in America.”

Join the Conversation (Post a Comment for a Chance to Receive a Copy of Beyond the Suffering)

1. What can you learn from Revs. Allen and Jones’ example?

2. How similar or different are race relations today among Christians than in the day of Revs. Allen and Jones?

Tags: African American, African American Church, Beyond the Suffering, Black History Month, The Journey

The Forty-Day Journey of Promise

Day Thirty: The Black Puritan

Note: Welcome to The Journey, our forty-day blog series from MLK Day through the end of Black History Month. We’re learning life lessons from the legacy of African American Christianity. The series is based upon material from my book Beyond the Suffering. To learn more about Beyond the Suffering, including downloading a free chapter, click here.

The Rev. Lemuel Haynes: Pastor, Author, Theologian

The Rev. Lemuel Haynes Preaching the Word

Lemuel Haynes offers yet another remarkable example of African American ministerial modeling. Born at West Hartford, Connecticut, in 1753, of a white mother and a black father, Haynes lived his entire eighty years in Congregationalist New England. He completed his indenture in time to serve in the Continental Army during the Revolutionary War.

Privately tutored, Haynes became the first African American to be ordained by any religious denomination. Upon ordination, Haynes then served white congregations for more than thirty years.

Among other accomplishments, he achieved notoriety for a sermon entitled Universal Salvation that defended orthodox Christianity against the threat of Universalism. For this work, he happily accepted the title “Black Puritan,” indicating his depth of Reformation theology. Middlebury College awarded him the master’s degree in 1804, another first for an African American.

His Personal Epitaph: A Life Worth Living

Haynes personal epitaph tells much about how he lived his live and where he placed his focus.

“Here lies the dust of a poor hell-deserving sinner, who ventured into eternity trusting wholly on the merits of Christ for salvation. In the full belief of the great doctrines he preached while on earth, he invites his children and all who read this, to trust their eternal interest on the same foundation” (Epitaph written for himself by Reverend Lemuel Haynes, the “Black Puritan”).

The Rev. Lemuel Haynes pointed not to himself, but to Christ. He understood that “it’s all about Him!” His trust was solely in Christ and his focus was solely on Christ.

Following Paul’s Model

At age sixty-five, Haynes left his Rutland, Vermont, parish due to political friction that essentially forced him to choose to resign. His farewell sermon of 1818 emphasized, among other topics, his devotion to the work of the ministry and to the people of his congregation.

Alluding to the words of the Apostle Paul, Haynes notes that:

“He that provided the motto of our discourse could say on his farewell, I have coveted no man’s silver or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessity.”

Like George Liele with his black congregation, it was important to Haynes with his white parishioners that they recognized his Christlike diligence. Few could legitimately question his work ethic given that he had preached 5,500 sermons, officiated at over 400 funerals, and solemnized more than 100 marriages.

Godly Motivation

It was also vital to Rev. Haynes that they understood his godly motivations.

“The flower of my life has been devoted to your service:—while I lament a thousand imperfections which have attended my ministry; yet I am not deceived, it has been my hearty desire to do something for the salvation of your souls.”

Haynes acknowledged and wanted his people to realize that the ultimate Judge of his motivations was Christ.

“I must give an account concerning the motives which influenced me to come among you, and how I have conducted during my thirty years residence in this place: the doctrines I have inculcated: whether I have designedly kept back any thing that might be profitable to you, or have, through fear of man, or any other criminal cause, shunned to declare the whole counsel of God. Also, as to the manner of my preaching, whether I have delivered my discourses in a cold, formal manner, and of my external deportment.”

Join the Conversation (Post a Comment for a Chance to Receive a Copy of Beyond the Suffering)

1. What epitaph do you want written about your life? How are you living today to make that happen?

2. Rev. Haynes happily accepted the title “Black Puritan” because of his commitment to the “sola” of salvation by Christ alone. What stand for biblical truth are you most passionate about?

Tags: Beyond the Suffering, Black History Month, Black Purtian, Lemuel Haynes, The Journey