Note: Excerpted from Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction, by Kellemen and Edwards
During slavery, if spiritually famished African Americans were going to convert to Christianity, then they had to convert on the basis of Christ’s life, death, and resurrection as revealed in the Bible, not on the basis of Christianity revealed in the lifestyles of the Christians they knew. Ironically, to find redemption in Christ, African Americans had to redeem Christianity as they saw it practiced. “By some amazing but vastly creative spiritual insight the slave undertook the redemption of a religion that the master had profaned in his midst.”[i]
Christ’s suffering for humanity’s sin was the key that unlocked their hearts and enlightened their eyes. “Jesus quickly became the ardent personification of the slaves’ own suffering.”[ii] Their suffering at the hands of Christians caused them to identify with a suffering Savior who suffered at the hands of religious leaders.
At the same time, African American Christians clearly recognized and constantly emphasized the difference between Christ’s sinlessness and their personal need for forgiveness from sin. The recurring theme of the conversion narratives was salvation from sin, not from suffering. Yes, Christ shared with them the experience of unjust suffering. But more importantly, they shared in Christ’s suffering for their sins.
The Sin of Slavery and the Slavery of Sin
Pastor James W. C. Pennington, reflecting on his conversion, seamlessly expresses his understanding of suffering and of sin. Without minimizing for a moment the evils of slavery, he maximizes for all eternity the horrors of his own enslavement to sin and Satan.
“I was a lost sinner and a slave to Satan; and soon I saw that I must make another escape from another tyrant. I did not by any means forget my fellow-bondmen, of whom I had been sorrowing so deeply, and travailing in spirit so earnestly; but I now saw that while man had been injuring me, I had been offending God; and that unless I ceased to offend him, I could not expect to have his sympathy in my wrongs; and moreover, that I could not be instrumental in eliciting his powerful aid in behalf of those for whom I mourned so deeply” (Pennington).[iii]
Rejecting the “slaveholding gospel” of the institutional Church of that era, the enslaved African Americans gave birth to a regenerated Christianity that reflected fundamental Christian doctrine while maintaining compatible African traditions. Their cultural practice of biblical Christianity provided the new orientation toward existence that they needed given their shattered external circumstances and sinful internal nature. It created the new narrative of present resilience made possible by a Savior who suffered with them because they were sinned against. It also created the new narrative of future hope made possible by a Savior who suffered for them because they were sinners.
Their focus offers an indispensable caution for all soul physicians. While we are called to sustain and heal people in their suffering, if we neglect to address their sinning, if we fail to offer reconciling, then we may enable people to become more self-sufficient sinners. Such one-sided ministry attempts to empower people to live this life more successfully while giving them little incentive to turn to Christ’s resurrection power for eternal life later and abundant life now. We should shudder at the thought.
[i] Thurman, Deep River, p. 36.
[ii] Andrews, Practical Theology, p. 18.
[iii] Pennington, “The Fugitive Blacksmith,” in Katz, Five Slave Narratives, p. 52, emphasis added.
