Introduction

The earliest church experience I remember was in my hometown of Shreveport, LA. My mother made sure my brothers and I were dressed in our “Sunday best,” then loaded us into the car and drove us to a small white church building that could not have held more than sixty people. An usher greeted us at the door and led us to our seats. Soon, an elderly deacon opened the service in prayer. Then the choir began to sing: “He’s an on-time God, yes He is!”

After that came another time of prayer! To this day, I do not think I have been to a church that spent more time in prayer during worship. Finally, we reached the “main event”—the preaching moment. The pastor preached loudly and joyfully, met by an exuberant congregation hanging on every word. The sermon closed with words that have since become remarkably familiar to me, “On Sunday morning, He got up!” which caused the congregation to collectively rejoice in the resurrection of Jesus Christ from dead.

This was my first experience of church as I remember it—and my introduction to the Black church. Since then, I have been deeply shaped and encouraged by the Black church tradition, striving to be both a student and an appreciator of its rich theological heritage. Though I now serve as a minister in a Reformed denomination, I still cherish the wonder and beauty of this expression of Christ’s church. That is why I was particularly interested in Walter Strickland’s two volumes on the history of Black Christianity in the United States.

A Story Within a Story

One of things I lament about in the way American church history is often told is that the history of the Black church tradition is often sorely neglected or is spoken of only in terms of criticism. Some of the reason for this is because most are unfamiliar with the history of Black Christianity in the United States. Dr. Walter Strickland, who is the professor of systematic and contextual theology at Southeastern Baptist Theological Seminary, seeks to correct this with his two-volume work entitled, Swing Low: A History of Black Christianity in the United States. Strickland focuses his study on African American Christianity. Both volumes are surveys of African American Christianity, with volume one providing a “historical-theological narrative spanning hundreds of years” (10), and volume two offering samples of the literature produced by this tradition. These two volumes tell the African American Christian story within the Christian story—a story that has often been absent in our telling of church history.

Theological Anchors of Black Christianity

There are several ways to tell the story of Black Christianity in the United States. One common approach is through the lens of Black liberation theology. Strickland, however, makes a compelling case for framing the story around five theological anchors of the Black church tradition. Some of these anchors will resonate deeply with readers from the Reformed tradition.

The first anchor Strickland highlights is a big God. If one visits a Black church or spends time with someone steeped in the Black church tradition, they will likely hear the phrase, “God is able.” This declaration echoes Paul’s words in Ephesians: “Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us” (Eph 3:20). According to Strickland, “a big God is at the center of African American Christianity” (4). In the history of the Black church the question has not been, “does God exist?” but rather, “What is he like? What is the nature of his character?” The answer has always been centered on having a “big God.”

The second anchor Strickland mentions is the anchor of Jesus. Strickland writes, “Christ is essential to the Christian faith, and his person and work are fundamental to the African American theological tradition” (4). Regarding his person, there is a strong emphasis on the incarnation—Jesus identifying with his people. Regarding his work, there is an equally strong emphasis on the redeeming blood of Christ.

The third anchor concerns conversion and walking in the Spirit. This speaks of the doctrine of sanctification. The reason for this anchor, according to Strickland, is that many African Americans were converted at revivals during the Great Awakening.[1] Strickland rightly points out the diversity of thought on the doctrine of sanctification within the tradition. While most would say sanctification is a lifelong process which culminates in glorification in the new heavens and new earth, many in the holiness tradition embrace Christian perfectionism, which is the understanding that believers are fully sanctified in a second blessing of the Spirit.

A fourth anchor is the centrality of the Bible, or as Strickland puts it, “the good book.” African American Christianity has always emphasized the necessity of Scripture for living the Christian life. Even during times of high illiteracy rates, Black Christians grew in their knowledge of the Scriptures through the telling and retelling of Israel’s history. While nineteenth-century debates raged over the sufficiency and inerrancy of Scripture, the Black church tradition largely upheld a high view of God’s Word.

The fifth and final anchor is deliverance. Sometimes this has been called freedom or liberation, but regardless of the term used, the Black Christian tradition according to Strickland has always emphasized God as a deliverer. As one scans the pages of Scripture there is a repeated theme of God delivering his people. This pronounced theme in Scripture has, from the beginning of the Black Church tradition, served as a theological anchor. This should not surprise readers since it is not difficult to see why enslaved Black Christians found much commonality and hope in Israel’s bondage in Egypt and God’s mighty act of deliverance.

Tethered to these five anchors, both volumes compellingly tell the story of Black Christianity in America. Again and again, Strickland returns to these themes, using them to guide readers through key moments in history.

A Minor Critique

Overall, I was deeply encouraged by these two volumes. I found myself learning names I had never heard of before, of people who have left an indelible mark on Black Christianity in American and in American Christianity in general. Some might wonder why this book is worth reading. Regardless of one’s thoughts on the Black Church tradition, it is rather difficult to understand American Christianity without having some interaction with the Black Church tradition. A second reason is more personal for me. I would love to see the Lord bring more Black Christians into the Reformed and Presbyterian tradition, and in order for Presbyterian and Reformed churches to understand the African American experience in this country, they should interact with the Black Church tradition.

With this thought in mind, my minor critique with Strickland’s work is the noticeable absence of African American Presbyterians. There are key figures in the Black Presbyterian and Reformed tradition who have influenced Black Christianity in the United States. Names that come to mind are Matthew Anderson, Lewis Johnston, Theodore Sedgwick Wright, and John Chavis. Each of these brothers are worth learning about and seeing how they contributed to the Black Church tradition as Presbyterian and Reformed ministers. To Strickland’s credit, he acknowledges some Black Presbyterian ministers and makes it clear from the outset that this book is not meant to be exhaustive. I would encourage others to build upon his work and include those voices that are missing from this book.

Note

1. This is not to say African Americans became Christians in large part due to slavery. Strickland argues earlier in the book that Christianity was very much present in Africa before the transatlantic slave trade (12–15).

©DeMyron Haynes. All Rights Reserved.

Walter R. Strickland, Swing Low: A History of Black Christianity in the United States, 2 vols. (Lisle, IL: IVP Academic, 2024).

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Post authored by:

• DeMyron Haynes

  

  Rev. DeMyron Haynes (MDiv, Reformed Theological Seminary) is the pastor of New City Fellowship (PCA) in Grand Rapids, MI. He is married to Hayley, and together they are blessed with five children.

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