Celebrating the Legacy of African American Mothers

Note: The following is excerpted from a book celebrating the legacy of the Black Church: Beyond the Suffering.

A Mother’s Lasting Impression

Some historians have depicted the African American mother as so beaten down by enslavement and racism that she was therefore unable to provide a positive role-model in society and the home. Black Church history tells a very different story. Despite their suffering, mothers left a lasting, positive impression on their children.

Lucy Dunn was ninety years old when Mary Hicks interviewed her in Raleigh, North Carolina. She shares the standards and premarital counsel that her mother provided when Lucy fell in love with Jim Dunn.

Because purity was so central to her family, Lucy’s mother would not allow Jim to walk Lucy to the gate unless she was sitting there on the porch watching. After a year, without ever having kissed, Jim finally proposed—asking her mother for Lucy’s hand in marriage.

Premarital Counsel

Lucy’s mother told Jim that she would have to talk to Lucy and then let him know.

“Well all that week she talks to me, telling me how serious getting married is and that it last a powerful long time. I told her that I know it but that I am ready to try it and that I intend to make a go of it, anyhow.”

The next Sunday night, her mother informed Jim that he had her permission to marry her daughter. He was so excited that he picked Lucy right up out of her chair there in the moonlight on the porch and kissed her right before her mother who was crying with joy. The next Sunday they were married in the Baptist church at Neuse. Lucy had a new white dress, though times were hard.

Lucy offers a beautiful testimony concerning their marital relationship.

“We lived together fifty-five years and we always loved each other. . . . And though we had our fusses and our troubles we trusted in the Lord and we got through. I loved him during life and I love him now, though he’s been dead for twelve years.”

Her mother’s protection of Lucy’s purity, her pre-marital counsel, and her interaction with Lucy’s future son-in-law all strikingly display the impact of a godly mother. Lucy and Jim’s marriage, for richer for poorer, for better for worse, in good times and bad, provides a shining example of marital fidelity.

Join the Conversation

What relationship commitment lessons can we learn from Lucy’s mother, Lucy, and Jim?

The Forty-Day Journey of Promise

Black History Month: Day of Reflection

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

My Reflections: A Gift To and a Gift From

As I promised at the outset, on our 41st day, we pause to reflect. We pause to celebrate the legacy of African American Christianity and to celebrate the heroes and heroines of Black Church history.

In the introduction to Beyond the Suffering, we noted that Black Church history is a gift to African Americans and a gift from African Americans.

As a gift to, it honors the tremendous contributions made by African American believers—contributions frequently neglected by most historians.

As a gift from, it equips and empowers all people of all races as we learn life lessons from female and male heroes of Black Church history.

It is my prayer that the past forty days have served a similar purpose: that my longest-ever blog series has been a gift to and a gift from African Americans.

It never ceases to amaze me that so few people are aware of these amazing Christians and their remarkable life stories. I hope their treasure will now remain unburied.

Biblical Reflections: From the Past Into the Future

We complete our journey with two biblical reflections.

*Reflection # 1: Hebrews 11:1-12:3

The great past cloud of witnesses, though dead, their lives yet speak. I’m thankful that our legacy outlives us.

I’m thankful for the African American legacy. Their legacy encourages and empowers us to live beyond the suffering and to leave a loving legacy for future generations.

*Reflection # 2: Revelation 7:9

When the Apostle John peers into the future, he does not see a homogenized eternity. Instead, he sees a multi-cultural future throng gathered together for ever and ever in joint worship of the King of Kings.

I’m thankful that diversity will outlive the old heaven and the old earth. I’m thankful that in the new heaven and the new earth our differences will be celebrated. I want to live today in light of that future intercultural day.

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

*Reflecting on everything you’ve read during these forty days of Black History Month, what topics and themes stand out to you? Why? What will you do with these concepts?

*How can we keep the gift going and growing?

*How can we expand intercultural ministry and multicultural relationships?

The Forty-Day Journey of Promise

Day Thirty-Nine: Following the North Star

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.

Father to the Fatherless

We follow the North Star guidance of African American sisters of the Spirit by encouraging spiritual sisters with the good news that the Spirit intimately indwells them. Jarena Lee reminds us of this truth because she experienced it.

Jarena Lee

In the course of six years, five of her family members died, including her husband. In response, she wrote:

“I was now left alone in the world, with two infant children, one of the age of about two years, the other six months, with no other dependence than the promise of Him who hath said—I will be the widow’s God, and a father to the fatherless.”

Turning to Our Brothers and Sisters

Along with Lee, we need to help our spiritual friends to see the two primary ways that the indwelling Spirit ministers. First, he uses his other children. Lee recounts:

“Accordingly, he raised me up friends, whose liberality comforted and solaced me in my state of widowhood and sorrows. I could sing with the greatest propriety the words of the poet, ‘He helps the stranger in distress, the widow and the fatherless, and grants the prisoner sweet release.”

Such awareness is vital. The temptation when we are hurt by people is to turn only to God. This pseudo-spirituality is not the way of the Spirit. African American female exemplars like Lee demonstrate that the Spirit uses brothers and sisters of the Spirit to sustain, heal, reconcile, and guide us.

Turning to Our Heavenly Father

Second, the Spirit does indeed work directly in and on our hurting hearts. Lee understood this truth, also.

“I can say even now, with the Psalmist, ‘Once I was young, but now I am old, yet I have never seen the righteous forsaken, nor his seed begging bread.’ I have ever been fed by his bounty, clothed in his mercy, comforted and healed when sick, succored when tempted, and every where upheld by his hand.”

This “balancing” awareness is also crucial. The temptation when we are helped by people is to keep turning only to people. These sisters of the Spirit led people to the Spirit for His sustaining, healing, reconciling, and guiding. Our source of spiritual care is not either/or. It is both/and.

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

1. How can our churches become places where we turn to one another as brothers and sisters and to God as Father for sustaining, healing, reconciling, and guiding?

2. What do these inspiring messages from sisters of the Spirit inspire you to do?

The Forty-Day Journey of Promise

Day Thirty-Eight: Who Are You in Christ?

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.

Calling Out a People

In September 1832, in Boston, Massachusetts, Maria Stewart did something that no American-born woman of any race before her undertook. “She mounted a lecture platform and raised a political argument before a ‘promiscuous’ audience, that is, one composed of both men and women.”

Maria Stewart

According to her personal testimony, she was a woman of profound Christian faith, moved by the Spirit to “willingly sacrifice my life for the cause of God and my brethren.” In the climate of that day, she did indeed take her life in her hands. In her characteristic fiery style, familiar to readers of her articles in The Liberator, she argued against the colonization movement to ship African Americans to West Africa. Using biblical imagery she challenged her racially mixed audience asking, “Why sit ye here and die?”

She called blacks and whites to action, in particular urging black Americans to demand their God-given rights. “Her message was unsparing and controversial, intended as a goad to her people to organize against the tyranny of slavery in the South and to resist and defy the restrictions of bigotry in the North.”

Arousing to Exertion

To fully comprehend Stewart’s staggering accomplishments, we have to backtrack to her less than advantageous upbringing.

“I was born in Hartford, Connecticut, in 1803; was left an orphan at five years of age; was bound out in a clergyman’s family; had the seeds of piety and virtue early sown in my mind, but was deprived of the advantages of education, though my soul thirsted for knowledge. Left them at fifteen years of age; attended Sabbath schools until I was twenty; in 1826 was married to James W. Stewart; was left a widow in 1829; was, as I humbly hope and trust, brought to the knowledge of the truth, as it is in Jesus, in 1830; in 1831 I made a public profession of my faith in Christ.”

Married at 23, widowed at 26, converted at 27; she challenged a nation at 28. In the fall of 1831, she entered the offices of William Lloyd Garrison, the editor of the newly established abolitionist newspaper The Liberator. Stewart handed Garrison the manuscript of her challenge to African Americans to sue for their rights. Relegated to the paper’s “Ladies Department,” both ladies and gentlemen received her confrontation.

Stewart entitled her work Religion and the Pure Principles of Morality: The Sure Foundation on Which We Must Build. She told her readers that she:

“Presented them before you in order to arouse you to exertion, and to enforce upon your minds the great necessity of turning your attention to knowledge and improvement.”

Here we have a young, female, African American widow writing in a white male abolitionist tabloid as a spiritual director to motivate her people to learning and action.

But God!

Stewart adeptly used a bevy of spiritual direction skills to inspire her audience. For example, she avails herself of the guiding competency of scriptural exploration.

“Many think, because your skins are tinged with a sable hue, that you are an inferior race of beings; but God does not consider you as such. He hath formed and fashioned you in his own glorious image, and hath bestowed upon you reason and strong powers of intellect. He hath made you to have dominion over the beasts of the field, the fowls of the air, and the fish of the sea (Genesis 1:26). He hath crowned you with glory and honor; hath made you but a little lower than the angels (Psalms 8:5) . . .”

Using the biblical truth of the imago Dei (image of God), she guides her readers toward the counter-cultural but scriptural truth that, “It is not the color of the skin that makes the man, but it is the principles formed within the soul.”

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

1. Maria Stewart focused upon who we are in Christ and the imago Dei. What did she stir up in your heart when you read her words of challenge?

2. Who are you in Christ?

The Forty-Day Journey of Promise

Day Thirty-Seven: Your Maker Is Your Husband

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.

Jesus—The Ultimate Spiritual Friend

Julia Foote exemplifies in her life and teaching a common thread among female African American care givers—Jesus is the ultimate Spiritual Friend. These sisters of the Spirit understood that human spiritual friendship never replaces the Divine Spiritual Friend and that the human spiritual director must always direct others to the Divine Soul Physician.

Foote was born in 1823, in Schenectady, New York, the daughter of former slaves who purchased their freedom and espoused a strong Christian belief. From age ten-to-twelve, she studied diligently, especially the Bible. At fifteen, her parents moved to Albany where she was converted and joined the African Methodist Church.

At nineteen, she married George Foote, a sailor, and moved to Boston where she joined the African Methodist Episcopal Zion Church and began to grow deeply in her faith. Her deepening Christian experience caused a rift between her and George, and he threatened to send her back to her parents. Though they stayed together, they grew more alienated, especially when Foote began to hold evangelistic meetings in her home.

Biblical Sufferology

Speaking of why God might allow human suffering and the breakdown in human relationships, such as the one between her and her husband, Foote explains:

“God permits afflictions and persecutions to come upon his chosen people to answer various ends. Sometimes for the trial of their faith, and the exercise of their patience and resignation to his will, and sometimes to draw them off from all human dependence, and to teach them to trust in Him alone.”

For Foote, this was not some theoretical model stuck somewhere in her head. Bereft of the intimacy she longed for with her human husband, she turned more profoundly and passionately to her heavenly Groom.

Maker and Husband

When her husband left for six months at sea right after yet another argument over her faith, Foote writes:

“While under this apparent cloud, I took the Bible to my closet, asking Divine aid. As I opened the book, my eyes fell on these words: ‘For thy Maker is thine husband (Is. 54:5). I then read the fifty-fourth chapter of Isaiah over and over again. It seemed to me that I had never seen it before. I went forth glorifying God.”

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

1. Julia Foote typified pointing others to Jesus as their ultimate Spiritual Friend. Why do you think this theme was so common among African American female soul physicians?

2. How can you apply the truth of Isaiah 54:5 to your life and ministry?

The Forty-Day Journey of Promise

Day Thirty-Six: African American Spiritual Formation

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.

Unbosoming Our Spiritual Conflicts

Zilpha Elaw’s was born free in Philadelphia and experienced spiritual freedom through conversion at age eighteen. In 1810, at age twenty, she married Joseph Elaw whose nominal Christianity strained their marriage. Joseph died of consumption in 1823. For the next two years, Elaw led a school for black children. In 1825, she closed the school to pursue her sense of calling from God—a calling that included a five-year ministry in England.

Throughout her ministry, Elaw emphasized mutual spiritual friendship. She addressed the dedication of her autobiography to “the Saints and faithful Brethren in Christ” in London. Reflecting on their fellowship together, she writes:

“If, therefore, there is anything in the soul reviving and thrilling Christian fellowship we have enjoyed together in the Spirit of Christ, and in the holy communion with which we have so frequently met together in the house of God, mingled our ascending petitions at the throne of grace, unbosomed our spiritual conflicts and trials to one another, and listened with devotional interest to the messages of gospel mercy, and the unfolding mysteries of divine grace . . .”

Images of Spiritual Friendship

Notice how replete her language is with images of spiritual friendship. Its purpose is to revive the soul; its mode is the practice of awe-inspiring Christian community. Its foundation is the joint worship of Christ; its pattern is mingled fellowship of Christians.

Its starting point is sustaining—so beautifully pictured by the phrase “unbosomed our spiritual conflicts and trials to one another.” Its high point is healing—so clearly summarized by the concept of grace-based spiritual conversations—“listened with devotional interest to the messages of gospel mercy, and the unfolding mysteries of divine grace.”

A Community of Disciples

As Jesus with the Twelve and Paul with Timothy, Titus, and Silas, Elaw maintained a community of disciples. Also like Jesus and Paul, Elaw had a discipleship plan or model. Specifically, she focused on the “pursuit of the higher attainments of experiential spirituality.” In the context, Elaw explains the vision associated with that statement. The goal of her mentoring spiritual direction was “the love of God being richly shed abroad in their hearts by the Holy Ghost” (communion and connection with Christ) and “the apprehension of, and conformity to, the love of Christ” (conformity to Christ).

Elaw not only had a purpose; she had a plan. In ancient language, we would call it “practicing the presence of Christ.” In today’s language, we would call it “practicing the spiritual disciplines.”

In her language, it sounds like this.

“Spirituality is such a practical acquaintance with spiritual things, and abiding sense of the existence and agency of spiritual and invisible beings, and converse with them, as gives a complete ascendancy to the moral and mental powers over the animal propensities; but it more especially consists in a discernment of the presence and operations of the Holy Spirit, fellowship with God and his Son Jesus Christ, and the communion of the Holy Spirit, together with an habitual and deep consciousness, and a blooming prospect of the momentous realities of a future life.”

This is “classic” spiritual formation—emphasizing a growing attunement to spiritual realities, putting off the old propensities and putting on the new person in Christ, practicing the presence of God, habituating oneself to the graces of God, and focusing upon the hope of heaven.

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

1. Which images of spiritual friendship could you apply to your life?

2. What community of spiritual disciples do you lead or want to lead?

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?

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?

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?

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?