The Forty-Day Journey of Promise

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The Forty-Day Journey of Promise
Learning Life Lessons from the Legacy of African American Christianity

Do you desire to learn how to move beyond suffering to the place of God’s healing hope?

Do you long for church community that’s truly a taste of eternity (Rev. 7:9-10) where we’ll worship together forever in unity and diversity?

Do you want to grow in your ability to relate across cultures?

Then join the journey!

Join the Journey

Join me on a forty-day intercultural journey of promise.

I’ll be blogging during the forty (+) days from Martin Luther King Day on January 18, 2010, to the end of Black History Month on February 28, 2009.

I know, technically, that’s forty-two days.

On January 18, I’ll kick-off our journey by linking the Rev. Martin Luther King, Jr., to some of his historic African American predecessors in the faith. In fact, from January 16-18, I’ll offer three posts related to MLK Day and Black Church history.

Then on February 28, we’ll share a day of reflection on the previous forty-day journey.

Our Journey Together: The Big Idea

We’ll focus on learning life lessons from the legacy of African American Christianity.

Each day we’ll enjoy a stirring narrative from the heroes and heroines of Black Church history.

Then we’ll ponder applications of this remarkable legacy to all of our lives today—regardless of our ethnicity, nationality, race, or cultural background.

Every post will include discussion questions so that in your family and your church you can ponder the implications for your lives and ministries.

Bonus for Joining the Journey

As an added bonus, I’ll select five people who commented the most during these 40 (42/44) days to receive:

1. A complimentary, autographed copy of Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction.

2. A complimentary e-copy of the entire Forty-Day Journey of Promise.

Your Head Start on Our Journey of Promise

The Journey is your appetizer. If you’d like the full course meal, go here to learn about, read a sample chapter from, and purchase your autographed copy of Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction.

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

1. In your life, where do you long for help in moving beyond suffering and hurt to God’s healing help and hope?

2. What does the Church today need to do to reflect the multi-ethnic diversity commanded (Col. 3:10) and illustrated (Rev. 7:9-10) in Scripture?

3. What are some of the reasons that Sunday morning remains the most segregated hour in America?

Note: This series is based upon material from the book Beyond the Suffering. If you’d like to learn more about Beyond the Suffering, click here.

Keeping the Faith

A Voice for the Voiceless: African American Women of Faith
Part 4: Octavia Rogers Albert: Keeping the Faith

Note: Taken from Sacred Friendships: Celebrating the Legacy of Women Heroes of the Faith. For more information on this book, please visit: http://bit.ly/YmaM1

Note: For part one of this blog mini-series, please visit: http://bit.ly/T7Zas and for part two, please visit: http://bit.ly/14aWH6 and for part three please visit: http://bit.ly/wJs58

Keeping the Faith

Sustaining enables suffering people to survive.

Healing and guiding encourage and empower sufferers to move beyond the suffering—to thrive.

Healing and guiding never ignore, deny, or minimize affliction; they always heroically, resiliently empower believers to keep the faith (healing) and to live out that faith active in love (guiding).

Octavia challenges her suffering spiritual friends to live their Christian faith by recognizing the common bond they share with captive Israel of old. Her work emphasizes the unshakable faith of slaves who survived and thrived despite their captivity, their ridicule, and the hypocrisy of their masters. Though urging them to be longsuffering, Octavia never encourages them to be passive.

Her husband and daughter, in their original Preface to The House of Bondage, clearly saw Octavia’s twin goals of sustaining (surviving) and healing/guiding (thriving).

“An only daughter unites with the writer [Octavia’s husband] in sending out these pages penned by a precious and devoted mother and wife, whose angelic spirit is constantly seen herein . . .” Having honored Octavia’s character, her daughter proceeds to venerate her ministry. “. . . and whose subtle and holy influence seems to continue to guide and protect both [daughter and husband] in the path over which they since have had to travel without the presence and cheer of her inspiring countenance.”

Hope Inspired through Inspired Scripture

Octavia inspires hope through inspired Scripture.

Often it involves spiritual conversations through guiding questions that draw out Aunt Charlotte’s embedded faith. Having listened to Charlotte’s testimony of repentance and faith in Christ, Octavia asks her “whether she felt lonely in this unfriendly world.”

Charlotte answers, “No, my dear; how can a child of God feel lonesome? My heavenly Father took care of me in slave-time. He led me all the way along, and now he has set me free, and I am free both in soul and body.”

At other times, Octavia’s counsel was more direct as she used scriptural exploration and Bible reading to encourage Aunt Charlotte and others. Charlotte was nearly blind by the time she met Octavia, and thus harbored no hopes of learning to read. On one occasion, while discussing the hope-giving nature of Scripture, Octavia reads Job 19:25-27 (“I know my redeemer lives”).

“Thank you, too, for it” Charlotte exclaims in response.

Apples of Gold

What stands out in Octavia’s use of spiritual conversations and scriptural explorations is her remarkable knack for selecting the right topic and/or passage for the right person at the right moment. When Aunt Charlotte shares about the inhumane, brutal treatment she received at the hands of her white masters, Octavia responds by reading the hymn All the Way My Savior Leads Me.

Charlotte replies immediately. “O, bless the Lord for the chance of hearing those word! They suit my case. I want to sing that very hymn in glory.”

To “suit the case” of another is to connect, to speak timely words, appropriate for the person and the situation. In this, Octavia follows the inspired counsel of the Apostle Paul. “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” (Ephesians 4:29).

The Rest of the Story

For the rest of the story, please return to this blog for part five . . .

Note: Readers can enjoy the empowering narratives of over two-dozen African American women (and scores of African American men) narrated in Kellemen and Edwards, Beyond the Suffering. For more information, please visit: http://bit.ly/XvsTu

Pursuing the House Built on the Backs of Slaves

Pursuing the House Built on the Backs of Slaves

As Senator Barack Obama officially accepted the nomination as the Democratic candidate for President of the United States, at least two ironies struck me.

First, the house he seeks to govern from—the White House—was built on the backs of Black slaves. While Senator Obama noted in his speech that this election is not about himself, but about you—all Americans—his humility perhaps overshadows the historical uniqueness of the moment. Here we see an African American who ten short weeks from now could govern the very nation that only 150 years ago enslaved African Americans.

The second irony relates to more recent history—it was just forty-five years ago today that Martin Luther King, Jr., gave his historic I Have a Dream speech. Dr. King’s dream has become a reality. As Dr. King said, and as Senator Obama echoed, in America together our dreams can be one. We cannot walk alone. We shall always march ahead. We cannot turn back.

One need not be a Democrat, one need not plan to vote for Senator Obama, to at least celebrate the reality that 150 years after the end of slavery, Senator Obama is the Democratic candidate for President of the United States. And to celebrate the fact that 45 years after Dr. King’s speech, Senator Obama is the embodiment and fulfillment of that very dream.

How Can Any Christian African American Vote for Obama?

Guest Blogger: Pastor Eric Redmond

How Can Any Christian African American Vote for Obama?:
Throwing the Race Card on an All Black Table

Today, with his permission, I re-post a blog originally written by Pastor Eric Redmond. Eric is a brother in Christ, an Evangelical African American pastor, an author (Where Are All the Brothers?), a friend, and a colleague in ministry at Capital Bible Seminary.

Eric writes today not to give an endorsement, but to open a dialogue and to increase multi-cultural understanding. Allow Eric, whether you agree with his perspective totally or not, to stretch your/our mind(s) and to challenge you/us to build bridges of racial understanding.

http://ericredmond.wordpress.com/2008/07/11/how-can-any-christian-african-american-vote-for-obama-throwing-the-race-card-on-an-all-black-table/

Posted by ericredmond on July 11, 2008

© Eric C. Redmond, 2008

How Can Any Christian African American Vote for Obama?:
Throwing the Race Card on an All Black Table

Herein lie buried many things, which if read with patience may sow the strange meaning of being black here in the dawning of the twentieth century. This meaning is not without interest to you, Gentle Reader; for the problem of the twentieth century is the problem of the color line. (W. E. B. DuBois, The Souls of Black Folk [New York: Pocket Books, 2005]: 3.)

“But how can a Christian vote for Obama?”

I am paraphrasing a question asked of me while in attendance at the Hampton University Ministers’ Conference five weeks ago. It had become obvious to my interrogator that an African American, Democratic version of wrapping the Cross of Christ in the Stars and Stripes had taken a prominent place in the sermons of those preaching at the conference. We were being challenged by speakers to be diligent not to squander our moral responsibility to push Obama into the White House. Roaring responses of clapping and shouting followed these charges as if all of the thousands of African American church leaders and laity present were in full agreement.

Such laudation of the senator from Illinois, by those proclaiming to know the Creator through the Incarnate Son, bothered my friend. An Illinois citizen and theologically conservative Christian, he could not reconcile a vote cast for Obama with anyone who professed the name of Christ. To him, it was very obvious that Obama’s views on abortion and same-sex marriage are so far from what Scripture requires of us that, seemingly, to vote for Obama would be to deny the very things Christians believe. So he turned to me for some explanation of how African American Christians could vote in good faith for Obama without sensing conviction for endorsing one who takes anti-Christian positions on the sanctity of life and the sanctity of marriage.

The Issue of Hope

I started by explaining that for African Americans, there is a sense of hope no longer being deferred. Instead, hope is at the front door knocking furiously, waiting to see if African Americans will answer. If we open the door, forty million African Americans are going to witness a fellow African American getting the largest slice of the American Dream Pie—a dessert many had hoped to see people of color eat in their lifetime, but the many fell asleep having embraced such promises from afar. As the struggle for social and economic equality has been a struggle for all African Americans, regardless of belief system(s), we all share in the joy when one of our own achieves the (presumptive) nomination for the highest office in the land—an office that has been reserved for white males only until now. Obama’s candidacy would allow all African Americans to say to our forefathers, “we finally did it! Your attempts at escaping slavery, deaths by lynching, scars from the scourge of slave masters’ whips, pain from the full blast of unleashed water hoses and muzzle-free police dogs, humiliation by white hecklers at lunch counters, degradation at “coloreds only” fountains and restrooms, indignation on the back of buses, forced acceptance of poorer educational materials and facilities, and marches at the threat of beatings and bombings have not been for naught! Hope, yea victory, is finally here! We are equal at the highest level!”

Factoring all of the historical pockmarks into the hope equation seems to be African Americans’ expression of the reality of “the problem of the Twentieth Century” (DuBois). For African Americans, Christians and non-Christians alike, race, racial prejudice, racial segregation, racial discrimination, racial injustice, racial hatred, racial educational and economic disparity, racial self-consciousness, the racialization of society and all attempts to address problems attributed to the majority culture’s mistreatment of African Americans in any form based on race alone only serve to remind African Americans of their “double-consciousness” (DuBois). As Dubois wrote, in this society African Americans are:

a sort of seventh son, born with a veil, and gifted with second-sight in this American world— a world which yields him no true self-consciousness, but only lets him see himself through the revelation of the other world… It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity. One ever feels his two-ness— an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder, (3).

The Issue of Identity

If we take DuBois’ musings as an accurate analysis of African American existence, we can see another factor involved in Christian African Americans’ support of Obama: identity. We now have a candidate who we think identifies with the experience of African Americans. He has experienced the struggle of the great-great-great-grandchildren of slaves (even though he is not one). So surely, it is supposed, he will fight for policies and programs that will be sensitive to the plight of his people and that work toward uplifting the entire race of people to the place where the playing field is level. Surely, as one of us, he will sign into law measures that will protect the gains made during the Civil Rights and post-Civil Rights Eras. Because he is one of us, we have hope that we will no longer have to look at ourselves through the contemptuous eyes of others—i.e., white Americans. We now can look at ourselves through the eyes of the man who could hold the most well-known office in the free-world, and he can look at the world through our eyes. Such looking is inherent when one is in the majority culture; in that culture it is never hoped for or awaited. It is part of being in the majority. For African Americans, to deny Obama would then be, in some sense, to deny one’s own identity. Yet it remains true that no one ever thinks a white man not voting for Clinton, Bush or McCain is a denial of whiteness.

I would suggest that Obama, more than any other candidate, has the ability to say to African Americans, “my fellow Americans,” and do so with the implicit trust of African Americans. His Father’s Day speech demonstrated this ability, for he is the only presidential candidate who can risk bringing up a major social problem in the African American community in an African American pulpit without fear of ostracizing himself. He was able to play a black race card on an all black table in such a way that to outsiders it simply looked as if he still had his card in his hand. But those at the table gladly folded their cards having seen the winning hand.

Being able to see the potential for mutual embracing of identities in a candidate further means that African Americans will not feel the need to settle on the candidate who represents the lesser of two evils. By common consent, many African Americans feel that their votes are taken for granted by one major political party, and only courted as tokenism by the other major party. The votes do not result in policy changes that benefit African Americans as a whole no matter which party’s candidate wins office. As a result, African Americans often resign simply to give a vote to one of the two white candidates, without feeling that their best interests will be taken up truly. An Obama candidacy immediately changes the hopeless feelings of resignation as the fall approaches. His candidacy means African Americans will have the opportunity to make a choice excitedly and confidently. Higher than average African American attendance at the polls in November could be a reflection of the joy brought on by the ability to pick a candidate without mental or emotional reservation and resignation.

The Issue of Justice

I think there is a third reason African American hail Obama: justice. That is, we have placed faith in liberal government to save us when we perceived that those who were conservative politically were weak in running to aid those experiencing race-related injustices. Historically, it seemed that change in race-relations in America was slow to come about through personal moral change on a wide scale. As a result, African Americans looked to Federal policy to institute change in institutional structures. That is, “if you will not find it in your heart to grant me the same access to bid on business contracts, I will look to the government to enact legislation to make you give me access to bid equally on business contracts regardless of my skin color.”

An Obama nomination looks like a nomination for social justice – far more than does a nomination for someone from the other party. If the Illinois senator will carry both white and Black voters in November, unlike Democratic candidates from other ethnicities, he will not be able to make promises to African Americans without accountability to keep his promises. Instead, he will be under pressure not to let his people down judicially. He will have to reject policies that stand against the Democratic version of racial progress, and he will have to sign into law policies that stand for such progress. Anything short of this will bring more ire from African Americans than that directed toward any other president who fell short on his promises. Because the hope is greater, the expectation will be greater, and the backlash for perceived failure will be greater. But African Americans do not expect Obama to fail. They expect social and economic justice policies to find favor with this candidate, for Affirmative Action to be strengthened, for racial profiling and racial inequities in the legal systems to be brought into account and see diminishing statistics, and for “equal justice for all” to be more than words on the halls of justice.

An Obama presidency would portray justice in another odd sort of way. Akin to the issue of hope above, his election would be seen as vindication. It would have a self-correcting effect on the errors of America’s history, with its sins of chattel slavery, Jim Crow laws, and ongoing civil injustices. What better way for African Americans to hear the country say, “join us in life, liberty, and the pursuit of happiness!” What greater way is there for African Americans in turn to say, “We have overcome!” What an Obama in the White House would do for African Americans is allow us to feel we can say, “Now this country is going to treat us equally, fairly, justly.”

In order to understand the sentiment of African Americans as a whole – of whom Christian African Americans are a part – one would do well to consider that African Americans have not yet been free in this country for as long as we were slaves, (1654-1865, [211 years] vs. 1865-2008. [143 years]). Moreover, the Civil Rights Era only ended 33 years ago with the extension of the Voting Rights Act (1975). It was only ten years prior to this extension that Jim Crow laws were brought to an end with the Civil Rights Acts of 1964 and the Voting Rights Act of 1965. Many of the citizens who rode through this era on the back of the bus are still alive waiting on even more gains for African Americans—gains they feel will not come at the hands of white leadership. These same citizens, who often daily drank in the fears of an Emmett Till episode or a Birmingham bombing—this while whites separately drank in American prosperity free from fear, at the expense of African Americans— diligently taught their children to trust African Americans to uplift African Americans. That generation, and their children to the third and fourth generations, sees in Barak Obama one for whom we can say, “finally, we’re driving this bus.” This attitude even has been expressed by African American conservatives, such as J. C. Watts and Armstrong Williams, who are considering jumping party lines in order to cast a vote for Senator Obama.

The Cross and the Ballot

The above thoughts do not make a judgment on whether Christian African Americans should or should not vote for Obama. The intention of this work is only to offer some reasons that explain why Christian African Americans might vote for Obama in the fall. It does not address the suggested contradiction between voting for a pro-choice candidate and claiming to be a voter who holds a pro-life position. Personally, I think that sanctity of life issues only deal with one of ten areas of sin in the Decalogue, so they are not to be elevated above all of the other prohibitions and commandments. I hold this belief in spite of the fact that my favorite modern Christian author, John Piper, who is a pastor, theologian, Christian statesman, and friend that I highly respect and with whom I rarely find disagreement, proposes a different view of the significance of one issue in an election process, writing “everybody knows a single issue that for them would disqualify a candidate for office.” (See the antecedent hyperlink for the full article and bibliographical information.)

I should also say that even the most simul justus et peccator among us vote both righteously and selfishly at the same time. As I have said elsewhere,

Preserving what we each value the most serves as the motivation for almost everyone’s vote. It would be difficult to find anyone who votes from a purely selfless stance, i.e., “this is in the best interest of the entire country.” Rather, we each vote from either a “survival” or “success” stance. Those who have experienced financial and/or material success generally care about issues that will ensure that such success is maintained. Issues of survival seem trite to them. In contrast, those attempting to survive, or to get to a certain level of social achievement—whether that is to gain the American Dream so as to get out of coal mining and Black Lung disease, to get out of a neighborhood of poorer schools and crime to the suburbs, or to keep from losing all they have earned in life—generally do not concern themselves with the issues of the successful. They want mobility, access, opportunity and aid.

What person of success would selflessly vote in the interest of those needing aid at his own expense? And what citizen simply trying to survive would vote for smaller government, although this would certainly be the wisest and best choice for any successful business owner? Yet believers are called to consider others better than themselves, to deny themselves, and to care for the poor, needy and oppressed. This calling cannot be set aside as one exercises one’s right to suffrage (”Believers at the Ballot Box,” Beauty for Ashes Magazine [July/August, 2008]).

While it might seem a contradiction for Christian African Americans to vote for Senator Obama, each of us votes with many contradictions in both the righteous and selfish hopes of having the best possible earthly government and society. Such hopes yield appointments of pro-life justices and unjust war decisions. But when we “pull the lever,” we vote our consciences, our blind spots, and unknown future actions of our candidates and those in their selected cabinets and staff. At best, going to the ballot box as believers is one great act of hope in the God who rules all things for good, who “removes kings and sets up kings,” and whose “dominion is an everlasting dominion” (Dan. 2:21; 4:34). It is best that we look to his Son for true hope, identity and justice. This is the only way any of us will stop throwing cards on the table each election cycle.

Looking at African American History through the Spirituals

Looking at African American History through the Spirituals

*A Review of: Nikki Giovanni, “On My Journey Now.”

With her opening words, author Nikki Giovanni imparts truth needed by all readers as a context for the spirituals. “We say that the slavers went to Africa to get the slaves, which is far from true. The slavers went to Africa to get Africans to make them slaves.”

How did free people, with their own cultures, their own families, their own everything survive and remain sane when overpowered and raped of everything? Captured and ruptured, how did they survive and even thrive?

Giovanni, award-winning author of “Rosa,” and University Distinguished Professor at Virginia Tech, provides a core answer. It was through the co-created, spontaneous spirituals by which African Americans proclaimed, “I’m a child of God!”

As her aptly chosen subtitle suggests, “On My Journey Home” looks at African American history through the spirituals. Giovanni takes her readers on a journey from capture, to auction block, to daily hardships, escape, community building, the Invisible Institution, Sunday worship, heavenly hope, Emancipation, the Fisk Jubilee Singers, the present, and even to the future.

Giovanni makes the vital point that we sing the slave spirituals as “cute children’s songs,” forgetting the depth, the pain, the passion, and the meaning that drove their creation and their singing. Build through the blending of Old Testament deliverance themes, New Testament redemption themes, and the pressing need for shared hope, these songs of Christian faith were anything but cute, though they did evidence the trusting faith of a child in a good Father.

Nor were these songs “polite.” Often, subtly so, they challenged the hypocrisy of their Christian masters with words such as “Everybody talkin’ ‘bout heaven ain’t going there.”

Giovanni has it right. The African American Christians “didn’t just write the songs, they lived them.” To understand African American history is to understand the slave spirituals and to understand the slave spirituals is to understand African American history. This is the gift of “On my Journey Now.”

Reviewer: Bob Kellemen, Ph.D., is the author of “Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction,” “Soul Physicians,” and “Spiritual Friends.”

How Africa Shaped the Christian Mind

How Africa Shaped the Christian Mind

I just learned about a new book that sounds fascinating for everyone interested in African American ministry. It will be released in January 2008 and is by church historian Thomas Oden. The title is: How Africa Shaped the Christian Mind.

Here's a recommendation from a man I highly respect, Dr. Tite Tienou.

Tite Tiénou, Dean and Professor of Theology of Mission Trinity Evangelical Divinity School"How Africa Shaped the Christian Mind is a bold call to rehabilitate the earliest African contributions to the shaping of world Christianity. As such, it is a major resource for all people interested in the history of the Christian movement. Oden's focus on the intellectual dimension of Africans' role in the formation of Christian culture may surprise some, but it is a much-needed welcome corrective to the assumptions held by many. In my opinion, this book is one of the most significant contributions to the literature on world Christianity. Must reading!"

African Americans and Biblical Counseling

African Americans and Biblical Counseling

I’ve been reflecting a lot lately on African Americans and biblical counseling. Leaders in various biblical counseling movements lament the low percentage of African Americans attending their conferences.

Why? I think my study of Black Church history provides a convincing answer. Working on my book Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction, my co-author and I were looking for any and all instances of what today we call biblical counseling—whether by pastors or lay people.

We looked for examples of:

*Soul Care for Suffering and Sanctification: Sustaining and Healing—Comforting those sinned against in a fallen world.

*Spiritual Direction for Sinning and Sanctification: Reconciling and Guiding—Confronting those sinning.

We certainly found reconciling and guiding.

However, we found a greater preponderance of sustaining and healing.

Here’s the issue. Some current models of biblical counseling focus almost exclusively on confronting sin. In fact, some leaders in some of these movements will tell you that people simply don’t come to them for issues related to suffering. Of course, this may have much to do with the message being communicated that biblical counseling is about sin and not about suffering (a false message, by the way).

African Americans, given their history of suffering, have grave concerns with any model of biblical counseling that spends the bulk of its time confronting sin while ignoring suffering. For African Americans, progressive sanctification is just as vitally related to suffering as to sinning.

For African Americans, pastoral counseling and pastoral care is equated at least as much with sustaining and healing sufferers who have been sinned against as it is with confronting Christians who are sinning against God and others. This in no way minimizes their hatred of sin, their view of depravity, or their focus on God’s glory. African Americans, however, understand from the Bible, Church history, and their national history, that true pastoral counseling, lay counseling, biblical counseling, and pastoral care must deal both with the sins we have committed and with the evils we have suffered.

Unbelieving Atheists

Unbelieving Atheists

Mother Teresa, a decade after her death, is all the rage now. Where? None other than with atheists of all people.

What’s All the Buzz About?

And why? Because of the publication of an innocuously titled new book Mother Teresa: Come to My Light (Doubleday, September 2007).

Consisting primarily of correspondence between Mother Teresa and her confessors and superiors over a period of 66 years, the book offers insight into the inner life of a believer known mostly through her external works of mercy. The letters, many of them preserved against her wishes (she had requested that they be destroyed but was overruled by the Catholic Church), reveal that for the last nearly half-century of her life she experienced the absence of the presence of God. As the book’s compiler and editor, the Rev. Brian Kolodiejchuk, writes, she experienced Christ’s presence “neither in her heart or in the Eucharist.”

Extravagant Dissonance of Supernatural Candor

Time Magazine labeled these new revelations, in contrast to what previously we knew of Mother Teresa, “extravagant dissonance.” The new breed of missionary atheists, such as Christopher Hitchens, is even crueler and more mistaken than Time.

Hitchens, author of the atheist manifesto God Is Not Great, recently sought to do the work of a soul physician on the soul of a believer now dead a decade. His scathing polemic claims “she was no more exempt from the realization that religion is a human fabrication than any other person, and that her attempted cure was more and more professions of faith could only have deepened the pit that she had dug for herself.”

Hitchens and his ilk make for poor psychologists, destitute historians, and bankrupt soul physicians.

Stages of Faith

From a psychological perspective, research into the nature of faith, such as that done by James Fowler in Stages of Faith suggest the opposite about Mother Teresa than what Hitchens summarily proposes. Rather than exhibiting hypocrisy or being bereft of faith, Mother Teresa, in continuing to serve Christ by serving others while experiencing the absence of the presence of God was revealing the highest level of faith. Hers was not the trust of a child, nor the blind faith of those at lower levels of belief, but the highest, deepest, and most dependent reliance.

Historical Precedence

From a historical perspective, Mother Teresa’s experience has been so common for so long that it has its own name: “the dark night of the soul.” Great believers of the past, of all shapes and sizes, types and denominations, have experienced lengthy bouts of agonizing doubts.

Amongst Catholics, to name a few, Saint John of the Cross, Saint Teresa of Avila, and Saint Teresa of Lisieux (from whom Mother Teresa took her religious name) all endured the absence of God’s presence.

Of many representative Protestant believers, Martin Luther is a primary case study. So intangible was Luther’s Christ, that Luther developed an entire “theology of the Cross” to explain the paradox of a God who is most present in His very absence.

Thus, if unbelieving atheists wanted to harp on believing doubters, they’ve missed the boat for the past 2,000 years. If they think Mother Teresa is the first test case, then perhaps they should read not only Church history, but, heaven forbid, the Bible. Talk about candor! Historical biblical characters (think Abraham, Moses, Solomon, Thomas—the Patron Saint of Doubters—among many others) all lived lives of faith even while doubting.

Soul Physicians’ Diagnosis

So what diagnosis would or should a physician of the soul offer concerning Mother Teresa? First, it is important to recall that she did have soul physicians—her Confessors and Spiritual Directors to whom she wrote this now debated letters. Funny that they did not expose her as a hypocritical heretic.

Funnier too, that her own biographer/complier (Rev. Brian Kolodiejchuk, a Senior Missionaries of Charity member responsible for petitioning for her sainthood and collecting the supporting materials) gathered these letters in support of her case for sainthood.

Time Magazine put it like this. “Kolodiejchuk sees it (the characteristic stage of faith known as the ‘dark night’) in St. John's (of the Cross) context, as darkness within faith. Teresa found ways, starting in the early 1960s, to live with it and abandoned neither her belief nor her work. Kolodiejchuk produced the book as proof of the faith-filled perseverance that he sees as her most spiritually heroic act.”

Funniest of all, that the Catholic Church, attacked by Hitchens and his crowd of hateful doubters of those who doubt, did not seek to hide these letters. In fact, against her dying wishes, the Church chose to preserve these testimonies of doubt as evidence of faith.

Clinging to Christ

One need not be a Catholic, nor a Catholic apologist, nor even a Mother Teresa backer to acknowledge the psychological, historical, and spiritual realities behind the inner spiritual life of the former Agnes Bojaxhiu (Mother Teresa’s birth name).

Personally, rather than taunt her for her torment, I applaud her. More than that, I identify with her. Her candor combined with her tenacious clinging to Christ gives me hope that my doubts are a severe mercy of God designed to harpoon me to His Spirit while the irrepressible tsunami of God’s absence batters my soul.

African American Christian Faith

Her clinging faith reminds me once again of the clinging faith of enslaved African American Christians. Nellie, a former slave from Savannah, Georgia sounds like a modern-day Mother Teresa with her startling candor.

“It has been a terrible mystery, to know why the good Lord should so long afflict my people, and keep them in bondage—to be abused, and trampled down, without any rights of their own—with no ray of light in the future. Some of my folks said there wasn’t any God, for if there was He wouldn’t let white folks do as they have done for so many years”.

When her mistress questions her about her faith, a slave known to us only as Polly explains her hope. “We poor creatures have need to believe in God, for if God Almighty will not be good to us some day, why were we born? When I heard of his delivering his people from bondage I know it means the poor Africans.”

Integrative Faith

Mother Teresa’s faith was not a case study in self-contradiction. Instead, she placed her faith in Christ rather than placing her faith in her faith. Entrusting her soul to an invisible Savior, the world saw Christ in her even when she could not see Christ in the world.

For Such a Time As This

For Such a Time As This

Today marks the launch of Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction. We offer this book with the prayer that God would allow all readers to:

1. Be empowered to apply proven ways to help people find healing hope in the midst of deep pain and sorrow by identifying with past African American believers who ministered in the crucible of suffering.

2. Be equipped to minister more effectively in cross-cultural settings by uncovering the buried treasure of wisdom about soul care and spiritual direction as seen through the eyes, experienced in the souls, and told from the lips of past African American Christians.

3. Be enabled to skillfully practice the historic soul care arts of sustaining, healing, reconciling, and guiding which are distinctively grounded both in the Word of God and in the legacy of African American believers.

4. Be encouraged to build healing communities where Christians find courage and comfort in God and each other.

5. Be enlightened by the founding fathers of the African American church about how to be a godly male leader who leaves a lasting legacy of love.

6. Be enthused by the heroic sisters of the spirit of the African American church in how to be a powerful female spiritual friend.

7. Be enriched by past African American husbands, wives, fathers, and mothers concerning how to nurture and enjoy godly living in the home.

Caucasian Writer Co-Authors Book on African American Ministry

Caucasian Writer Co-Authors Book on African American Ministry

*Note to My Blog Readers: Please feel free to forward this news release to your local newspapers.

The Elephant in the Room

When Bob Kellemen offers seminars on his new book Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction, he starts by addressing the proverbial “elephant in the room.” “Why did a white guy write a book about African American church life?”

As Kellemen explained, “First, I didn’t write it, I co-wrote it with Karole Edwards who is a wonderful African American friend and a graduate of the seminary where I teach. Second, we like to say that we didn’t co-author the book as much as we co-edited Beyond the Suffering. We wove together first-hand accounts of the amazing narratives concerning how African American Christians found courage and comfort in God and each other to move beyond the suffering of slavery to a place of healing hope.”

Kellemen continued, “But that still doesn’t address what prompted my interest in this fascinating topic. I grew up on 11th and Hovey in downtown Gary, IN. I’ve spent my whole life in a multi-cultural environment. Currently I teach at a school (Capital Bible Seminary in Lanham, MD) with no majority culture. God has called me to a life-long, multi-cultural ministry.”

A Mutual Passion

Kellemen’s co-author, Edwards, shared her own passion for Beyond the Suffering. “For me the journey began as I delved deeper into historical African American stories and discovered a cavern of invaluable truth. As I was being changed by the story unfolding before me, I wondered how others might also be changed by seeing God’s story unfolding through our history.”

Baker Books

According to the publisher, Baker Books, “Beyond the Suffering is the African American story told by African Americans for the benefit of all Americans. The African American Church has always helped hurting and hardened people through personal and corporate ministry. Beyond the Suffering uncovers the great spiritual riches of this African American Christian tradition.”

Kellemen concurred. “Beyond the Suffering desires to inspire today’s generation as they hear the voices of past African American Christians speaking through its pages. By listening to its historical narrative, readers learn to speak to today’s world with relevance. Beyond the Suffering assists African American and non-African American lay people, pastors, and Christian counselors to become more spiritually aware and skillful by deriving modern implications from these recovered resources. And it equips all believers for more effective cross-cultural ministry.”

Pulling the Rope in Unison

Of the 100s of real-life vignettes recorded in the book, Kellemen shared one story (“Pulling the Rope in Unison”) illustrative of the practical nature of the entire book. “Venture Smith was born in Guinea about 1729. Kidnapped at age eight, Robertson Mumford purchased him a year later. After living with Mumford for thirteen years, Venture married Meg at age twenty-two. They remained together for over forty-seven years, through many trials and tribulations, until parted by death.”

“Venture’s narrative contains an explanation for their marital faithfulness. On the occasion of their marriage, Venture threw a rope over his cabin and asked his wife to go to the opposite side and pull on the rope hanging there while he remained and pulled on his end. After they both had tugged at it awhile in vain, he called her to his side of the cabin and by their united effort they drew the rope to themselves with ease. He then explained the object lesson to his young bride. ‘If we pull in life against each other we shall fail, but if we pull together we shall succeed.’” According to Kellemen, “premarital couples, newlyweds, and seasoned married spouses would all do well to heed Venture’s guiding wisdom.”

Dr. Tony Evans

Internationally-known African American pastor and author, Dr. Tony Evans, in his Foreword to Beyond the Suffering noted that “Most students of history focus on the pain of the African American experience in America. There was a lot of pain! And we should not minimize that pain. However, as the title suggests, Beyond the Suffering goes further. It shows us how the pain experienced by people from the African American culture can be redeemed to give life to people from any race or culture. The captivating true stories and first-hand narratives have a therapeutic and healing quality for the reader and those they serve. After you read Beyond the Suffering, you will have a deeper understanding of how God forged character in people through their suffering and be able to apply many valuable insights to your personal life and future ministry.”

So About That Elephant?

So, about that elephant in the room? Kellemen said, “Regardless of the color of our skin, we are all human beings with similar struggles and suffering, hopes and dreams. Beyond the Suffering listens to the voices of a people who ministered in the crucible of suffering. Everyone, from every race, can benefit from hearing these voices, from reading and applying these courageous stories.”

To Order

Beyond the Suffering is available at Amazon.com, Barnes and Nobles, Wal Mart, and other bookstores and bookselling websites.

Super Bowl, Super Faith

Super Bowl, Super Faith

There he was, the whole world watching. Tony Dungy did not disappoint.

Asked during the trophy presentation about the cultural significance of being the first African American head coach to win a Super Bowl, Dungy told over 100 million viewers, “I’m proud to be the first African American coach to win this. But again, more than anything, Lovie Smith and I are not only African-American but also Christian coaches, showing you can do it the Lord’s way. We’re more proud of that.”

When Dungy said “again,” he meant it. For he and Bears head coach, Lovie Smith, were the page-one story throughout Super Bowl week, discussing daily the Christian faith they share, the personal relationship they maintain, their groundbreaking success, and their motivational coaching style.

Facing the Storm with Faith

Dungy’s faith impacted how he coached his team Sunday. Speaking of their early deficit due to a Bear kick-off return for a touchdown, Dungy stated, “We took the hit early with Devin Hester. We talked about it. It’s going to be a storm. Sometimes you have to work for it. The Lord doesn’t always take you in a straight line. He tests you sometimes.”

In fact, Dungy and Smith’s faith impacts everything about their coaching. Coaching great, Bill Walsh, head coach of three Super Bowl championship teams and mentor to Dungy, noted, “Tony and Lovie are professionals, and I think that’s what players want. There are some coaches who are screamers in the NFL, but not as many as there used to be. The players just can’t see the real value of the coach if he’s continually harping at them and harping at the media and harping at everybody else. The coaches who continue to be so animated that they distract everybody are usually coaches without a lot of confidence. The confident coach can plot out what he needs, how his staff should function and people respect that.”

Walsh continued, “Tony and Lovie take a more civilized approach to it and they can reach more players that way. But I think in both of their cases they’re pretty darn firm when necessary, but they don’t go public with those things. Both are very knowledgeable about the game of football and how to deal with people. I hope this style is what survives rather than the coaches who run amok whenever they’re tested on the sideline, and the players see that they may have a madman on their hands and they may have to overcome it.”

Leonard Moore runs the African-American studies program at Louisiana State University, and he considers sport part of the curriculum. He has spent time studying coaches, including Dungy and Smith. “By them being African American men, I think Tony Dungy and Lovie Smith understand the culture of the hip hop generation,” Moore said. “They know that Bobby Knight stuff isn’t going to work in 2007, that yelling and trying to be that strict dictator. I think you’re dealing with a different generation of ballplayers that aren’t going to tolerate that stuff. “I don’t think they are trying to be players’ coaches at all. I think it’s, ‘I’m going to treat you like a man and in return I expect you to treat me like a man.’ I think Dungy and Smith see their role not only as coach but as mentor, father figure and friend. Kids of this generation don’t want to be yelled at. I think you lead by example. In the black community, we’re big on this thing: ‘I don’t care what you say. I’m going to model what you do.’ So I think by Tony Dungy and Lovie Smith being very calm, cool and collected, players realize, ‘Maybe I don’t have to be loud and go off the handle. Maybe I can have some control over my anger and my emotions.’ That's what I see from Dungy and Smith.”

Bill Cole had a strong rooting interest in this year’s Super Bowl. Regardless of the outcome, he was guaranteed to win. He’s a fan of calm coaches. Cole, a sports psychology consultant in California who works with coaches and athletes, pointed out that Dungy and Smith are both devout Christians who stress that faith and families take priority over football. “Here’s the real paradox. They’re in the Super Bowl and football is not the biggest thing in their world. They have publicly stated that. Sure, it’s important, but it’s not the end-all and they have perspective. I think when you get life perspective as an athlete or as a coach, it calms you down more.”

Calm in the storm. That’s what Lovie Smith and Tony Dungy bring to football and to life.

Here's the Thing

Here's the Thing

I just returned from the wonderful experience of engaging two-dozen graduate students in a week-long course on the history of soul care. One-third of that course focused on the history of African American soul care.

Here's the thing . . . (as "Mr Monk" from the TV show "Monk" would say): These well-educated men and women, many of them African Americans, kept saying, "In high school and college we read books and had courses on African American history. But we NEVER heard about their Christian faith."

What's up with that?

Having read more than 500 primary sources in the research and writing of "Beyond the Suffering," I am floored by the amount of biased editing that has to occur in order to obscure and down-right leave out the tremendous Christian faith perspective of a multitude of enslaved African Americans.

Here's the thing . . . as my students communicated, "Now, armed with hundreds of power quotes and true stories, we can go back into our churches, our counseling offices, our youth group, and our homes and tell young Black men and women: 'You have a great faith legacy!'"

Indeed. Everywhere in African American history we learn of movement beyond suffering to healing hope on the basis of faith in Christ. That's the thing!

When suffering hits home, embrace it, face it, but always learn how to grow through it and to find God in it. That's the legacy left to us by African American believers. It is their gift to all Americans.

Founding Fathers, Part II

Founding Fathers, Part II[1]

Over 100 years before the historic I Have a Dream speech of Dr. Martin Luther King, Jr., African Americans were preaching Dream messages. Reverend Absalom Jones’ Thanksgiving Sermon, is a tremendous example.

Rev. Jones chose as his text, Exodus 3:7-8. Jones starts by briefly highlighting God’s sustaining care and healing comfort for Israel. He then relates the historical Exodus narrative to current African American life on the basis of God’s unchanging nature.

“The history of the world shows us, that the deliverance of the children of Israel from their bondage, is not the only instance, in which it has pleased God to appear in behalf of oppressed and distressed nations, as the deliverer of the innocent, and of those who call upon his name. He is as unchangeable in his nature and character, as he is in his wisdom and power. The great and blessed event, which we have this day met to celebrate, is a striking proof, that the God of heaven and earth is the same, yesterday, and to-day, and for ever.[2]”

He Has Seen: Paying Attention to the Earthly Story of Suffering

In classic sustaining style, Rev. Jones next shows that God has been watching every event of their earthly story. “He has seen the affliction of our countrymen, with an eye of pity.”[3] To emphasize how important it is to pay attention to the earthly story, Jones presents an outline of African American history hauntingly similar to ours in Beyond the Suffering: capture, middle passage, auction block sale, enslavement, separation from family, work from sunup to sundown, deprivation of food, clothing, and shelter, torture of the body, and withholding of religion from the soul.

Jones prefaces each point with the repeated phrase concerning God, “He has seen.” Thirteen times. Can you hear it? Feel it? Imagine it? Place yourself in the congregation.

“He has seen.” “Oh, yeah!” “He has seen.” “Preach it!” “He has seen.” “Come on!” “He has seen.” “Glory!” “He has seen.” “Yes, he has!” “He has seen.” Clapping. “He has seen.” Standing. “He has seen.” Swaying. “He has seen.” Hands raised. “He has seen.” Shouting. “He has seen.” “Amen!” “He has seen.” Tears streaming. “He has seen.” Kneeling.

He has not only seen; he has also heard. Jones preaches, “Inhuman wretches! though You have been deaf to their cries and shrieks, they have been heard in Heaven. The ears of Jehovah have been constantly open to them. He has heard the prayers that have ascended from the hearts of his people; and he has, as in the case of his ancient and chosen people the Jews, come down to deliver our suffering countrymen from the hands of the oppressors.”[4] The suffering Jews and the suffering African Americans are one people of God.

Four times Pastor Jones repeats the phrase, “He came down.” Healing hope. God sustains and he saves. He climbs in the casket and he rolls the stone away leaving an empty tomb. He sees, and he comes down.

What worship response is appropriate? Celebrate the empty tomb! “O! let us give thanks unto the Lord: let us call upon his name, and make known his deeds among the people. Let us sing psalms unto him and talk of all his wondrous works.[5]

What ministry response is appropriate? Work to extend justice and freedom. “Let us unite, with our thanksgiving, prayer to Almighty God, for the completion of his begun goodness to our brethren in Africa.”[6] True to the African American soul care and spiritual direction tradition, sustaining, healing, reconciling, and guiding are societal as well as individual. Liberation starts with spiritual freedom from sin through Christ. It continues with personal freedom from slavery. However, it is never finished until there is universal freedom from the slavery of sin and the sin of slavery.

[1]Excerpted from, Kellemen, Beyond the Suffering, Baker Books, 2007.
[2] Warner, p. 540.
[3] Ibid.
[4] Ibid., p. 541.
[5] Ibid., p. 542.
[6] Ibid.

Founding Fathers, Part I

Founding Fathers, Part I[i]

Historians of American history frequently emphasize our “founding fathers.” Politically speaking, they highlight white males like George Washington, John Adams, Thomas Jefferson, Alexander Hamilton, Thomas Paine, and James Madison. Spiritually speaking, they feature white males such as Roger Williams, Cotton Mather, John Winthrop, Jonathan Edwards, and Isaac Backus.

Sadly, they have often left African American founding fathers missing in action. In particular, the spiritual founding fathers of independent African American church life have been neglected, relegated to the back seat of the historical bus.

Walking the Talk: Modeling Christian Manliness

Throughout church history, developing and displaying the character of a soul physician was the absolute prerequisite before focusing upon competence in soul care and spiritual direction. This has certainly been the case with African American founding fathers as they strove to practice what they preached. In particular, we learn from them that we sustain, heal, reconcile, and guide as much by our actions (our model) as by our interactions (our message). People listened to their words of counsel because they witnessed them heeding their own counsel.

E. Franklin Frazier contends that the historic Black Church was somewhat passive due to its other-worldly focus.[ii] However, firsthand accounts draw a different portrait altogether. Traditionally, manhood has been a central theme in the independent Black Church.[iii] Bishop B. W. Arnett described the organizing conference of the African Methodist Episcopal Church (AMEC) in 1816 as “the Convention of the friends of Manhood Christianity.”[iv]

Bishop Daniel Alexander Payne, an early leader in and the official historian of the AMEC, believed that the separation of the AME from the white Methodist Episcopal Church was “beneficial to the man of color” in two ways. “First: it has thrown us upon our own resources and made us tax our own mental powers both for government and support.” Secondly, it gave the black man “an independence of character which he could neither hope for nor attain unto, if he had remained as the ecclesiastical vassal of his white brethren.” It produced “independent thought,” “independent action,” and an “independent hierarchy,” and the latter “has made us feel and recognize our individuality and our heaven-created manhood.”[v]

Personally, Payne experienced numerous opportunities to live out his Christian manhood. Payne was devastated when a new law forced him to stop teaching his fellow African Americans. Wavering on the precipice of doubt, he girds up the loins of his mind with the solemn words, “‘With God one day is as a thousand years and a thousand years as one day. Trust in him, and he will bring slavery and all its outrages to an end.’ These words from the spirit world acted on my troubled soul like water on a burning fire, and my aching heart was soothed from its burden of woes.”[vi] Payne engages in a spiritual conversation with himself in which he exhorted himself to see life from God’s eternal perspective.

Payne then pens a lengthy poem expressing both his feelings and theological reflections. Of this spiritual exercise, he concludes, “The writing of this poem was the safety-valve which let out the superabundant grief that would otherwise have broken my heart and sent me headlong to an untimely grave.”[vii] Some males decry poetry or journaling as less-than-masculine. However, Payne, like King David before him, understands the manly value of candid “psalming.”

Other males disparage depending on others during times of spiritual despondency. Not Payne. In response to his internal battle with his external situation, he received letters of spiritual consolation from the poetess, Miss Mary S. Palmer, and her sister Miss Jane Keith Palmer. He reflects in response to these letters, “At a time when my heart seemed ready to burst with grief and my lips ready to deny the existence of God, or to blaspheme his holy name for permitting one race to grind another to powder, such white friends were exceedingly dear and precious to me. I looked on them then, and regard them now, as God’s angels sent to strengthen me when the powers of darkness seemed to be let loose against me and against the race which I was so earnestly serving. I can never cease to remember them without emotions of gratitude and love.”[viii]

Given Payne’s circumstances and the culture of the day, we find here triple humility. He models the humility to dependently receive help, to gladly receive help from females, and to non-judgmentally and non-defensively receive help from whites.

[i]Excerpted from Kellemen, Beyond the Suffering, Baker Books, 2007.
[ii] Frazier, The Negro Church in America.
[iii] Becker, “The Black Church,” in Fulop, African-American Religion, p. 180.
[iv] Arnett, Proceedings of the Quarto-Centennial Conference of the A.M.E Church, p. 384.
[v] Payne, A History of the A.M.E. Church, I, pp. 9-12.
[vi] Payne, Recollections of Seventy Years, p. 28.
[vii] Ibid., p. 34.
[viii] Ibid., p. 39.

A Voice for the Voiceless

A Voice for the Voiceless

When people learn that I, a white male, have authored a book on the history of African American soul care (Beyond the Suffering)and that I am now working on a book on the history of women's soul care (Sacred Friendships), they look at me oddly. As if to say, "What's up with that!?"

What is up with that?

Hard Wired by God

It is how God wired me.

I can remember when Richard Hatcher was elected as the first African American mayor of a city over 100,000. I said, "I hope he becomes president some day." I was about ten at the time. My words were not well received by those around me.

I can remember when Neil Armstrong landed on the moon. I wrote a poem in sixth grade entitled "Sea of Tranquility." It was about racial harmony.

I can remember my best friend in high school, Rauol Navvaro. At the time, I didn't even think of him as "Hispanic."

Yes, I think that God hard-wired me, that He put into my DNA a passion for giving voice to the voiceless.

A Gift to and a Gift From

Unfortunately, most of history has been written by the "victors": by the powerful, by the oppressors. The "victims" have rarely had their stories told. The oppressed rarely have a voice--at least not a voice that is recorded for all posterity.

Yet, Jesus came to "release the oppressed" (Luke 4:18). As I worked on the book on African American soul care, and now as I work on women's soul care, I become so excited by what I find. The voice of the oppressed is being heard. And, through these two books, it will be shared.

I consider the books a gift to and a gift from. A gift to women and African Americans as they are able to celebrate the tremendous legacy of soul care and spiritual direction left by their forebears. And a gift from women and African Americans because they have so much to teach all of us about moving beyond suffering to healing, and about the sacredness of friendships.