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The Prayer of a Broken Heart: An Orthodox Christian Reflection on African American Spirituality
What do African American spirituality and Orthodox Christianity have in common? More than you might think. Drawing on both his own background as a biracial convert to Orthodoxy and historical resources that span St. Athanasius to Frederick Douglass, Fr. Paul Abernathy details the many intersections between these two traditions, including a redemptive understanding of the Cross and a faith shaped by suffering and persecution. In so doing, he points to a new path whereby Orthodox Christianity can uniquely answer the spiritual needs of African Americans.
217 pages, Kindle Edition
Published February 4, 2022
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Displaying 1 - 18 of 18 reviews
May 6, 2024
I was intrigued by the line that Father Paul draws between the Christianity of the enslaved to the early church, and through to the current church. While there were a couple of ideas that I would have appreciated more in-depth conversation about, I appreciate his bringing up the ideas and questions and look forward to a continued conversation. My toothbrush book for a few weeks.
March 5, 2022
Rev. Paul Abernathy recounted three stories in The Prayer of a Broken Heart which underscore why I am sitting here trying to figure out how to get more people to read it.
For the Orthodox Christian, Abernathy’s message and style should make it a viral read. For some, it will be a recommendation. But I want to convince others who might dismiss it because its subtitle is An Orthodox Christian Reflection on African American Spirituality.
Why read it? It will deepen faith and an appreciation for Black American experience in the US. Abernathy weaves the characteristics of Orthodox spirituality with the Christianity of African Americans, demonstrating how people trapped by the “peculiar institution” cultivated a profound, simple faith in Christ even as they were denied the right to read and write. When they were forbidden to gather in prayer or for church- lest they pray for freedom- they risked their lives for their faith.
I had one of those “how come nobody ever told me?” moments when I read that Thomas Wentworth Higginson, commander of a unit of African Americans in the Union, said his recruits sang only “quaint religious songs” which seemed to be “a stimulus to courage and a tie to heaven.” The history in Broken Heart gobsmacked me. I like being gobsmacked. There’s a lot I don’t know and when I learn new things, it’s a reminder to stay curious and humble.
Abernathy started the Neighborhood Resilience Project in the Hill District of Pittsburgh and opened the book with a story of simple faith, of a woman who lost a child suddenly due to a health condition. This woman came ready to grieve, which many good-hearted people want to fix with coping skills. “This woman had no desire to cope with her pain. She needed to transcend it.” Prayers and songs offered from a humble faith have been the constant for Black Americans who have been “essentially separated... from their own histories.” Abernathy wrote that these allowed for spiritual remembrance connecting them to God’s story.
I think the book should be a joyful “eye-popper” about the concurrence between African American faith and Orthodoxy. There are “entry points” into Orthodoxy that will resonate for African Americans, like those he and parishes around the country minister to. Abernathy writes of those seeking spiritual discipline (some of whom turn to Islam) and those who want to connect to tradition and cling to simple faith. I think of the dapper young men selling roses in my state’s capital- members of the Nation of Islam, young converts seeking order and rigor in their world. It’s an invitation to both Orthodox and non to consider what African American spirituality can bring to Orthodoxy in America and the Orthodox Church can bring African Americans seeking transcendence.
For the Orthodox Christian, Abernathy’s message and style should make it a viral read. For some, it will be a recommendation. But I want to convince others who might dismiss it because its subtitle is An Orthodox Christian Reflection on African American Spirituality.
Why read it? It will deepen faith and an appreciation for Black American experience in the US. Abernathy weaves the characteristics of Orthodox spirituality with the Christianity of African Americans, demonstrating how people trapped by the “peculiar institution” cultivated a profound, simple faith in Christ even as they were denied the right to read and write. When they were forbidden to gather in prayer or for church- lest they pray for freedom- they risked their lives for their faith.
I had one of those “how come nobody ever told me?” moments when I read that Thomas Wentworth Higginson, commander of a unit of African Americans in the Union, said his recruits sang only “quaint religious songs” which seemed to be “a stimulus to courage and a tie to heaven.” The history in Broken Heart gobsmacked me. I like being gobsmacked. There’s a lot I don’t know and when I learn new things, it’s a reminder to stay curious and humble.
Abernathy started the Neighborhood Resilience Project in the Hill District of Pittsburgh and opened the book with a story of simple faith, of a woman who lost a child suddenly due to a health condition. This woman came ready to grieve, which many good-hearted people want to fix with coping skills. “This woman had no desire to cope with her pain. She needed to transcend it.” Prayers and songs offered from a humble faith have been the constant for Black Americans who have been “essentially separated... from their own histories.” Abernathy wrote that these allowed for spiritual remembrance connecting them to God’s story.
I think the book should be a joyful “eye-popper” about the concurrence between African American faith and Orthodoxy. There are “entry points” into Orthodoxy that will resonate for African Americans, like those he and parishes around the country minister to. Abernathy writes of those seeking spiritual discipline (some of whom turn to Islam) and those who want to connect to tradition and cling to simple faith. I think of the dapper young men selling roses in my state’s capital- members of the Nation of Islam, young converts seeking order and rigor in their world. It’s an invitation to both Orthodox and non to consider what African American spirituality can bring to Orthodoxy in America and the Orthodox Church can bring African Americans seeking transcendence.
March 18, 2022
“It was not the religion of man that they sought, but rather a mystical encounter with the one true God whom they knew to be a God of love, justice, mercy, and peace. Thus begins the true and mystical conversion of a suffering people.”
I was intrigued when I heard about the Prayer of a Broken Heart, by Rev. Paul Abernathy. I will admit that I have, unfortunately, lived thus far not knowing details about African American Spirituality, historically or in modern days. Thankfully, I can say that has now changed, due to this outstanding book.
Presenting a history of African American spirituality, from pre-enslavement African tribal religions to the current day Black Church in America, Prayer of a Broken Heart is richly woven, supported by a plethora of sources and a pages-long bibliography, but also an engaging voice through which the information is made accessible to the reader. The writing is captivating and informative, blunt and factual, periodically disheartening in topic while simultaneously filled with hope.
This book is necessary to read. Period. There are various current day racial issues that this book touches on including events such as the anti-racism protests of 2020, and the effects of Covid-19 and pandemic on the Black community. There is insight into the generational traumas that Black communities face. In order to better understand these current day events, we are gifted with chapters of history showing how and why African American spirituality developed. I would argue that this knowledge is necessary and helpful to gaining a clearer picture of the current racial issues of our time.
This isn’t a book about how to convert African Americans to Eastern Orthodoxy. This is a book that touches on various similarities between the histories, development, practices, and beliefs of African American Spirituality and the Eastern Orthodox Church. The connection between the two faith practices is presented in a thorough yet undertoned manner in such a way as to maintain focus on the African American spiritual journey while also showing why and how the Orthodox Church can relate to, connect with, and support African Americans in general.
Fr Paul is a voice we would benefit from listening to, and his book is one that we can all learn from whether we are Orthodox, of a different faith tradition, or of no particular faith tradition at all. I have been left with thoughts to ponder, mindsets to examine, and a more understanding and empathetic heart.
I was intrigued when I heard about the Prayer of a Broken Heart, by Rev. Paul Abernathy. I will admit that I have, unfortunately, lived thus far not knowing details about African American Spirituality, historically or in modern days. Thankfully, I can say that has now changed, due to this outstanding book.
Presenting a history of African American spirituality, from pre-enslavement African tribal religions to the current day Black Church in America, Prayer of a Broken Heart is richly woven, supported by a plethora of sources and a pages-long bibliography, but also an engaging voice through which the information is made accessible to the reader. The writing is captivating and informative, blunt and factual, periodically disheartening in topic while simultaneously filled with hope.
This book is necessary to read. Period. There are various current day racial issues that this book touches on including events such as the anti-racism protests of 2020, and the effects of Covid-19 and pandemic on the Black community. There is insight into the generational traumas that Black communities face. In order to better understand these current day events, we are gifted with chapters of history showing how and why African American spirituality developed. I would argue that this knowledge is necessary and helpful to gaining a clearer picture of the current racial issues of our time.
This isn’t a book about how to convert African Americans to Eastern Orthodoxy. This is a book that touches on various similarities between the histories, development, practices, and beliefs of African American Spirituality and the Eastern Orthodox Church. The connection between the two faith practices is presented in a thorough yet undertoned manner in such a way as to maintain focus on the African American spiritual journey while also showing why and how the Orthodox Church can relate to, connect with, and support African Americans in general.
Fr Paul is a voice we would benefit from listening to, and his book is one that we can all learn from whether we are Orthodox, of a different faith tradition, or of no particular faith tradition at all. I have been left with thoughts to ponder, mindsets to examine, and a more understanding and empathetic heart.
March 14, 2023
Fr Paul Abernathy’s new book,
The Prayer of a Broken Heart
, is a splendidly multifaceted exploration—from a perspective rooted in the Orthodox Christian tradition—of the religious history and spiritual character of African slaves in America and their descendants. Speaking as a white American Orthodox Christian, I’m sure that what I got out of it would be very different than what a black American would get out of it. And I’m sure that a ‘cradle’ Orthodox Christian from within one of the traditionally-religious immigrant communities that came here after slavery had been abolished would get something else entirely out of it. However, the fact that The Prayer of a Broken Heart has something to say to each of these groups is a mark of its strengths. Although it is an adaptation of his seminary master’s thesis, precisely as a work of religious history it stands firmly on its own merits.
The Prayer of a Broken Heart may be said to have three strands. The first strand is an apologia of African-American Christianity as an, if not the, authentic and valid expression of African-American culture (as opposed to being a ‘white man’s religion’ or a ‘slaveowner creed’ foisted upon the slaves by their masters). The second strand is a portrait of African-American spirituality as it was formed through and the experiences of slavery, race-based terrorism, segregation and informal discrimination. And the third strand is an exploration of the commonalities between the African-American religious experience and the historical witness of the Orthodox Church. Interspersed through all of these strands are the accounts of pastoral experiences Fr Paul himself has had, working as a priest in Pittsburgh’s Hill District. The men and women whom he encounters have lives shaped by profound grief and loss. But that same suffering leads them, just as it has led many generations of their ancestors, before the Cross...
Read the entire review here.
The Prayer of a Broken Heart may be said to have three strands. The first strand is an apologia of African-American Christianity as an, if not the, authentic and valid expression of African-American culture (as opposed to being a ‘white man’s religion’ or a ‘slaveowner creed’ foisted upon the slaves by their masters). The second strand is a portrait of African-American spirituality as it was formed through and the experiences of slavery, race-based terrorism, segregation and informal discrimination. And the third strand is an exploration of the commonalities between the African-American religious experience and the historical witness of the Orthodox Church. Interspersed through all of these strands are the accounts of pastoral experiences Fr Paul himself has had, working as a priest in Pittsburgh’s Hill District. The men and women whom he encounters have lives shaped by profound grief and loss. But that same suffering leads them, just as it has led many generations of their ancestors, before the Cross...
Read the entire review here.
March 21, 2022
An exquisitely thorough, yet beautifully intimate, Orthodox Christian wading through the waters of the African American religious experience.
We live in a world that is transfixed by the topic of racism and white supremacy – in the last few years alone we have seen global coverage of the death of innocent black people, an increase in violence against the persecution of Asian persons, and Vladimir Putin proudly exclaiming that America’s actions inspired his invasion of Ukraine. Race is clearly not a problem that American Christianity has been able to subdue, but it is clearly a problem that is so deeply engrained that it must be addressed for us to follow the calling of Jesus Christ to love one’s neighbor. While there is some truth that the return to an Eastern Orthodox Christian way of life should be sufficient to making “Your kingdom come, Your will be done, on earth, as it is in heaven,” there’s a real sense that we need to understand how that way of life might respond to the struggles of our neighbors here on earth that are experiencing something as highly complex as racial violence. Fr. Paul Abernathy helps the reader walk through those complexities with remarkable clarity in his first book “The Prayer of a Broken Heart:” firstly, by contextualizing the African American religious experience to an Orthodox reader, but also by offering intimate stories and narratives of Orthodox leaders and organizations that have committed themselves to the struggle against the demonic forces of anti-black racism.
What Rev. Abernathy accomplishes in this book is nothing short of remarkable. If he had produced a book that was “merely” an Orthodox theology that explains and condemns the nuances or justifications of anti-black racism, or “merely” produced a detailed history of Orthodox movements against the truly powerful forces of ignorance, or “merely” gathered the narratives of the oppressed so that the reader can see how black life pursues spiritual healing amid ongoing suffering – any of these books would be immensely helpful to understand the neighbor that is affected by the sins of racial pride. Fr. Paul’s book attempts them all, and he excels in achieving those goals. The author uses the narratives of slaves, slave masters, and international visitors to dispel with false myths that the origins of black Christianity was forced upon them by insightfully pointing out how slave masters feared the notion of “Christian slaves” because of their own understanding of the power of prayer, their own religious indifference, and a general anxiety that the gospel’s own radical teachings might motivate a revolution against them. As a student that has studied various struggles of race in America, I was familiar with much of the content matter before sitting down with the text, but I was pleasantly surprised to learn new information to understand these struggles even more thoroughly. That said, the text may have had an academic audience in mind but was written to reach all people – I wouldn’t be surprised if even those that disliked reading, itself, might find themselves flipping through the pages as eagerly as I did.
What “The Prayer of a Broken Heart” seeks to do is trace the history of African spiritual practices as they endure the evolving face of gratuitous racial violence that moved from slave-ships to the problems of the modern-day landscape. The writing style can only be described as tonally loving and gracious: there is a real feeling of heartbreak when one reads about the sins that separates parents from their children and communities from their neighbors, but there is also a profoundly deep desire for reconciliation with all people – as is hoped for in the gospel’s description of unconditional love. Fr. Paul offers wisdom by gathering knowledge on the topic from several different sources. He reflects on his own experiences as a black man living and working in a historically black community, he cites scholars on race and religion, quotes narratives from important time-periods at length, invokes the wisdom of both more recent Orthodox writers and the ancient Church fathers, and returns to the scriptures regularly. If critics suspicious of religious discussions of race require a wisdom that comes from living with (and in) the scriptures to caution against being compromised by sin, then this book is the one to offer it. Conversely, if a critic comes from a perspective that failing to live with (and in) the struggles of black communities may mean the writer is likely to misunderstand the struggle itself, then look no further: the wisdom of this book comes from the same broken heart that it lives with.
Rev. Abernathy works through this redemptive Orthodox trajectory of African American spirituality (and, quickly, black Christianity as it developed in America) through nine chapters. There is a drawing of parallels between the suffering of African slaves and the historic suffering of Orthodox Christians throughout time, and the author uses descriptive (not prescriptive) analysis to show how slave Christianity emerges by supernaturally mirroring both the conditions of the ancient church and the response to live prayerfully, as Christ did. Fr. Paul addresses the cultural criticism that Christianity is “the white man’s religion” in chapter two, demonstrates miraculous occurrences in which black people came to Christ in ways that are reminiscent of the ancient church in chapter three, uses Orthodox understandings of the “Church” to explain the natural self-organizing practices of slaves in chapter four, shows how the musical practices of black people were life-affirming and “kept their eyes watching God” in chapter five, African and Eastern perspectives that contrast Euro-American and Western approaches to better square understandings of Christianity with its ancient origin in chapter six, a seventh chapter dedicated solely to the perverse evolution of racism in America that is both so expansive and so thorough that one can gain an excellent introduction to the socio-political field of racism that marks the black experience today through its writing, chapter eight features callings for healing here in the States, and concludes with a ninth chapter that demonstrates how Orthodoxy can be seen as the fullness of African American spirituality – if only it hears the prayers of the broken hearts in its own neighborhoods as a calling to love our neighbors in diverse and nuanced ways. If there is a criticism of this book, it might be that chapter nine would be better served as the introduction to a sequel book on a similar topic: if the reader has an experience like mine, then they would be clamoring to learn about contemporary Eastern Orthodox ways to materialize an ancient and transcendent faith to serve the people.
Truthfully, the book is written as beautifully as one could hope, on any topic. Nearly every chapter begins with Rev. Abernathy’s personal thoughts, experiences, and interactions with the struggles that his church and ministry engage in his neighborhood, the Hill District, in Pittsburgh. Seamlessly, his prose steps in and out of time by engaging the similar struggles of similar people during different moments in history and connecting them in conversation with major Christian fields of thought. Each chapter returns to the person that he was mentoring, praying with, and/or serving; there’s a real sense that the Christian theme of the chapter is spiritually alive in these engagements. Perhaps that’s what is so remarkable about this book – what sets it apart from other Christian books or books on race is that it feels like an otherworldly presence that is only ever discussed in passing, or theoretically, is very much present in these writings. This book is a witness to a mystical reality – and it is even so generous as to show the reader some of the steps of how it got there.
As an Indigenous Christian that has looked to leaders in the Black Christian tradition for spiritual aid during times where I, myself, was struggling with the racial state of the allegedly Christian church in the West, this book was truly a blessed read. One could only imagine how the Church might move if church leaders (especially Orthodox ones) spoke from the wisdom that this book offers to tend to their flocks; perhaps our imaginations that have long been held hostage by constricting racial struggles would be free to love our neighbors in new ways – so that His will can be done on earth, as it is in heaven.
We live in a world that is transfixed by the topic of racism and white supremacy – in the last few years alone we have seen global coverage of the death of innocent black people, an increase in violence against the persecution of Asian persons, and Vladimir Putin proudly exclaiming that America’s actions inspired his invasion of Ukraine. Race is clearly not a problem that American Christianity has been able to subdue, but it is clearly a problem that is so deeply engrained that it must be addressed for us to follow the calling of Jesus Christ to love one’s neighbor. While there is some truth that the return to an Eastern Orthodox Christian way of life should be sufficient to making “Your kingdom come, Your will be done, on earth, as it is in heaven,” there’s a real sense that we need to understand how that way of life might respond to the struggles of our neighbors here on earth that are experiencing something as highly complex as racial violence. Fr. Paul Abernathy helps the reader walk through those complexities with remarkable clarity in his first book “The Prayer of a Broken Heart:” firstly, by contextualizing the African American religious experience to an Orthodox reader, but also by offering intimate stories and narratives of Orthodox leaders and organizations that have committed themselves to the struggle against the demonic forces of anti-black racism.
What Rev. Abernathy accomplishes in this book is nothing short of remarkable. If he had produced a book that was “merely” an Orthodox theology that explains and condemns the nuances or justifications of anti-black racism, or “merely” produced a detailed history of Orthodox movements against the truly powerful forces of ignorance, or “merely” gathered the narratives of the oppressed so that the reader can see how black life pursues spiritual healing amid ongoing suffering – any of these books would be immensely helpful to understand the neighbor that is affected by the sins of racial pride. Fr. Paul’s book attempts them all, and he excels in achieving those goals. The author uses the narratives of slaves, slave masters, and international visitors to dispel with false myths that the origins of black Christianity was forced upon them by insightfully pointing out how slave masters feared the notion of “Christian slaves” because of their own understanding of the power of prayer, their own religious indifference, and a general anxiety that the gospel’s own radical teachings might motivate a revolution against them. As a student that has studied various struggles of race in America, I was familiar with much of the content matter before sitting down with the text, but I was pleasantly surprised to learn new information to understand these struggles even more thoroughly. That said, the text may have had an academic audience in mind but was written to reach all people – I wouldn’t be surprised if even those that disliked reading, itself, might find themselves flipping through the pages as eagerly as I did.
What “The Prayer of a Broken Heart” seeks to do is trace the history of African spiritual practices as they endure the evolving face of gratuitous racial violence that moved from slave-ships to the problems of the modern-day landscape. The writing style can only be described as tonally loving and gracious: there is a real feeling of heartbreak when one reads about the sins that separates parents from their children and communities from their neighbors, but there is also a profoundly deep desire for reconciliation with all people – as is hoped for in the gospel’s description of unconditional love. Fr. Paul offers wisdom by gathering knowledge on the topic from several different sources. He reflects on his own experiences as a black man living and working in a historically black community, he cites scholars on race and religion, quotes narratives from important time-periods at length, invokes the wisdom of both more recent Orthodox writers and the ancient Church fathers, and returns to the scriptures regularly. If critics suspicious of religious discussions of race require a wisdom that comes from living with (and in) the scriptures to caution against being compromised by sin, then this book is the one to offer it. Conversely, if a critic comes from a perspective that failing to live with (and in) the struggles of black communities may mean the writer is likely to misunderstand the struggle itself, then look no further: the wisdom of this book comes from the same broken heart that it lives with.
Rev. Abernathy works through this redemptive Orthodox trajectory of African American spirituality (and, quickly, black Christianity as it developed in America) through nine chapters. There is a drawing of parallels between the suffering of African slaves and the historic suffering of Orthodox Christians throughout time, and the author uses descriptive (not prescriptive) analysis to show how slave Christianity emerges by supernaturally mirroring both the conditions of the ancient church and the response to live prayerfully, as Christ did. Fr. Paul addresses the cultural criticism that Christianity is “the white man’s religion” in chapter two, demonstrates miraculous occurrences in which black people came to Christ in ways that are reminiscent of the ancient church in chapter three, uses Orthodox understandings of the “Church” to explain the natural self-organizing practices of slaves in chapter four, shows how the musical practices of black people were life-affirming and “kept their eyes watching God” in chapter five, African and Eastern perspectives that contrast Euro-American and Western approaches to better square understandings of Christianity with its ancient origin in chapter six, a seventh chapter dedicated solely to the perverse evolution of racism in America that is both so expansive and so thorough that one can gain an excellent introduction to the socio-political field of racism that marks the black experience today through its writing, chapter eight features callings for healing here in the States, and concludes with a ninth chapter that demonstrates how Orthodoxy can be seen as the fullness of African American spirituality – if only it hears the prayers of the broken hearts in its own neighborhoods as a calling to love our neighbors in diverse and nuanced ways. If there is a criticism of this book, it might be that chapter nine would be better served as the introduction to a sequel book on a similar topic: if the reader has an experience like mine, then they would be clamoring to learn about contemporary Eastern Orthodox ways to materialize an ancient and transcendent faith to serve the people.
Truthfully, the book is written as beautifully as one could hope, on any topic. Nearly every chapter begins with Rev. Abernathy’s personal thoughts, experiences, and interactions with the struggles that his church and ministry engage in his neighborhood, the Hill District, in Pittsburgh. Seamlessly, his prose steps in and out of time by engaging the similar struggles of similar people during different moments in history and connecting them in conversation with major Christian fields of thought. Each chapter returns to the person that he was mentoring, praying with, and/or serving; there’s a real sense that the Christian theme of the chapter is spiritually alive in these engagements. Perhaps that’s what is so remarkable about this book – what sets it apart from other Christian books or books on race is that it feels like an otherworldly presence that is only ever discussed in passing, or theoretically, is very much present in these writings. This book is a witness to a mystical reality – and it is even so generous as to show the reader some of the steps of how it got there.
As an Indigenous Christian that has looked to leaders in the Black Christian tradition for spiritual aid during times where I, myself, was struggling with the racial state of the allegedly Christian church in the West, this book was truly a blessed read. One could only imagine how the Church might move if church leaders (especially Orthodox ones) spoke from the wisdom that this book offers to tend to their flocks; perhaps our imaginations that have long been held hostage by constricting racial struggles would be free to love our neighbors in new ways – so that His will can be done on earth, as it is in heaven.
September 5, 2023
Orthodox Priest promotes Black Liberation Theology in Orthodoxy
Fr. Paul Abernathy’s “The Prayer of a Broken Heart” is an exploration of the Black Church, the protestant church that rose from the black slave population in the antebellum south of the United States. It appears that Fr. Paul’s intended audience are Orthodox Christians, endeavoring to inform them about black church and drawing parallels with their spiritual practice with Orthodox practices, though the primary emphasis is the “spirituality” of these practices, as the Black church was a decidedly “low church” in it’s worship. The most troubling thing about this entire analysis is that it is examined in the lens of “Black Liberation Theology”, an ideology derived from the Marxist “Liberation Theology”.
Through out Fr. Paul’s book, the Black American population is explicitly depicted as morally superior to their white counterparts, whether they are in the era of slavery or contemporary times. Following the pattern of Black Liberation Theology, Black Americans are an “oppressed” class, thus they are inherently morally superior to ethnic groups who are more privileged, such as whites. The end result is that you have Fr. Paul talking about Blacks as a spiritually enlightened, soulful, almost fairy-like people, and Whites are brutish, carnal, mean savages who just can’t understand Black’s spiritual character. Fr. Paul goes to great length to give unconvincing arguments on how the Black Church is closer to Orthodoxy than it’s White Protestant counterparts, a futile and pointless line of argumentation, particularly because the Black Church origins lie in the Protestant White Churches and have inherited all their theological heresies.
Even this analysis of the Black Church is quite surface, as something as fundamental as their theological beliefs are not covered. Some historical names and dates are brought up, the practice of spirituals, and many accounts of black slaves being abused by their masters are referenced, but all at a very quick pace. Strangely enough, Fr. Paul tries to argue that the Black African Pagan Religions play a part in the Black Church’s practices more closely resembling Orthodox practices than it’s White counterpart. Even in this misguided effort, he is exceedingly vague in describing these pagan practices; let alone inaccurate, as witchcraft plays a major role in many of these pagan traditions and that fact is suspiciously absent in Fr. Paul’s analysis.
Dr. Albert J. Raboteau (+ 2021) serves as his biggest source when it comes to analyzing the African Pagan traditions and synching up parallels with Orthodoxy, he himself being an Orthodox Convert. The treatment of the subject is far from holistic, as we are given seven isolated attributes that relate the paganism to Orthodoxy. In a vacuum, many religious systems can have similar parallels, especially because they are removed from their context; for example, the practice of asking for intercessions of ancestor is a pagan parallel offered, similar to intercessions asked of the saints in Orthodoxy; what is glanced over is that these intercessions are also requested to “spirits”; what Orthodoxy would equate to demons. I believe one can find practices in pagan religions that can more closely resemble Orthodoxy than Protestantism and it’s select heresies, but this biased, unbalanced and shallow examination of the topic is careless and is done as an attempt to show the Black African as spiritually superior to Whites.
A special mention should go to Fr. Paul’s coverage of contemporary Black American Issues; the high crime and dysfunctional family unit that characterizes the underprivileged black neighborhoods is solely due to racism and nothing more. The sins of one people group (Whites) is responsible for the sins of another people group (Blacks). High incarceration rate of Blacks is the equivalent of slavery according to Fr. Paul. It’s Black Liberation Theology on full display and no where present is the spirit of Orthodoxy Christianity.
A pernicious element of this book is that the author never explicitly names or references his ideology; he never lets the reader know that he is writing a work promoting Black Liberation Theology, and that is what informs his world view. Within the text Fr. Paul cites various Orthodox saints to exposit Orthodox Theology, in an attempt to draw parallels between the black church and Orthodoxy, but his Ideological talking points are not given the same treatment. As he hold two masters degrees, I don’t suspect he has no familiarity with the academic origins if his ideology, particularly because Black Liberation Theology is very invested in discussing the origins of the black church. Fr. Paul is clandestinely feeding his Orthodox audience Black Liberation Theology, hoping they won’t realize it.
Lastly, Fr. Paul’s prose is dreadfully dull. It’s overtly pretentious, repeating itself often and doesn’t have the slightest hint of subtly or discretion. Some of the mundane scenarios he describes in his pastoral experience has such absurd, gratuitously melodramatic language it borders upon parody. As the foundation philosophy of the book is not explicitly stated, many presuppositions of Black Liberation Theology are presented as a given, making Fr. Paul Abernathy come across as a rank propagandist. He also reproduces text from other sources without providing a proper citation or quotation, which is a hallmark of lazy writing.
In conclusion, this book is a piece of Black Liberation Theology propaganda, as this wicked, unchristian ideology attempts to worm it’s way into Orthodox Christianity through Fr. Paul Abernathy’s Book. This is a harmful title and should be avoided at all costs.
Fr. Paul Abernathy’s “The Prayer of a Broken Heart” is an exploration of the Black Church, the protestant church that rose from the black slave population in the antebellum south of the United States. It appears that Fr. Paul’s intended audience are Orthodox Christians, endeavoring to inform them about black church and drawing parallels with their spiritual practice with Orthodox practices, though the primary emphasis is the “spirituality” of these practices, as the Black church was a decidedly “low church” in it’s worship. The most troubling thing about this entire analysis is that it is examined in the lens of “Black Liberation Theology”, an ideology derived from the Marxist “Liberation Theology”.
Through out Fr. Paul’s book, the Black American population is explicitly depicted as morally superior to their white counterparts, whether they are in the era of slavery or contemporary times. Following the pattern of Black Liberation Theology, Black Americans are an “oppressed” class, thus they are inherently morally superior to ethnic groups who are more privileged, such as whites. The end result is that you have Fr. Paul talking about Blacks as a spiritually enlightened, soulful, almost fairy-like people, and Whites are brutish, carnal, mean savages who just can’t understand Black’s spiritual character. Fr. Paul goes to great length to give unconvincing arguments on how the Black Church is closer to Orthodoxy than it’s White Protestant counterparts, a futile and pointless line of argumentation, particularly because the Black Church origins lie in the Protestant White Churches and have inherited all their theological heresies.
Even this analysis of the Black Church is quite surface, as something as fundamental as their theological beliefs are not covered. Some historical names and dates are brought up, the practice of spirituals, and many accounts of black slaves being abused by their masters are referenced, but all at a very quick pace. Strangely enough, Fr. Paul tries to argue that the Black African Pagan Religions play a part in the Black Church’s practices more closely resembling Orthodox practices than it’s White counterpart. Even in this misguided effort, he is exceedingly vague in describing these pagan practices; let alone inaccurate, as witchcraft plays a major role in many of these pagan traditions and that fact is suspiciously absent in Fr. Paul’s analysis.
Dr. Albert J. Raboteau (+ 2021) serves as his biggest source when it comes to analyzing the African Pagan traditions and synching up parallels with Orthodoxy, he himself being an Orthodox Convert. The treatment of the subject is far from holistic, as we are given seven isolated attributes that relate the paganism to Orthodoxy. In a vacuum, many religious systems can have similar parallels, especially because they are removed from their context; for example, the practice of asking for intercessions of ancestor is a pagan parallel offered, similar to intercessions asked of the saints in Orthodoxy; what is glanced over is that these intercessions are also requested to “spirits”; what Orthodoxy would equate to demons. I believe one can find practices in pagan religions that can more closely resemble Orthodoxy than Protestantism and it’s select heresies, but this biased, unbalanced and shallow examination of the topic is careless and is done as an attempt to show the Black African as spiritually superior to Whites.
A special mention should go to Fr. Paul’s coverage of contemporary Black American Issues; the high crime and dysfunctional family unit that characterizes the underprivileged black neighborhoods is solely due to racism and nothing more. The sins of one people group (Whites) is responsible for the sins of another people group (Blacks). High incarceration rate of Blacks is the equivalent of slavery according to Fr. Paul. It’s Black Liberation Theology on full display and no where present is the spirit of Orthodoxy Christianity.
A pernicious element of this book is that the author never explicitly names or references his ideology; he never lets the reader know that he is writing a work promoting Black Liberation Theology, and that is what informs his world view. Within the text Fr. Paul cites various Orthodox saints to exposit Orthodox Theology, in an attempt to draw parallels between the black church and Orthodoxy, but his Ideological talking points are not given the same treatment. As he hold two masters degrees, I don’t suspect he has no familiarity with the academic origins if his ideology, particularly because Black Liberation Theology is very invested in discussing the origins of the black church. Fr. Paul is clandestinely feeding his Orthodox audience Black Liberation Theology, hoping they won’t realize it.
Lastly, Fr. Paul’s prose is dreadfully dull. It’s overtly pretentious, repeating itself often and doesn’t have the slightest hint of subtly or discretion. Some of the mundane scenarios he describes in his pastoral experience has such absurd, gratuitously melodramatic language it borders upon parody. As the foundation philosophy of the book is not explicitly stated, many presuppositions of Black Liberation Theology are presented as a given, making Fr. Paul Abernathy come across as a rank propagandist. He also reproduces text from other sources without providing a proper citation or quotation, which is a hallmark of lazy writing.
In conclusion, this book is a piece of Black Liberation Theology propaganda, as this wicked, unchristian ideology attempts to worm it’s way into Orthodox Christianity through Fr. Paul Abernathy’s Book. This is a harmful title and should be avoided at all costs.
March 17, 2022
Fr. Paul Abernathy’s The Prayer of a Broken Heart is a beautiful invitation into the stories of
both ancestors and current fellow-travelers on the road of lived faith experience. By considering the spiritual experiences of enslaved Africans and the contemporary experiences of fellow sisters and brothers today within the familiar (for me) perspective of Orthodox Christianity, he has opened up the stories of these mothers, fathers, sisters, and brothers in faith to readers like me.
My own read of this book comes at the threshold of Great Lent, a time when we are invited to deepen our own lived experience of the resonance among themes of
suffering, repentance, redemption, and the paradoxical intertwining of sorrow and joy. The Prayer of a Broken Heart brings forward these themes, along with a history of lived experience within early African American spirituality including powerful prayer, mystical encounters with Christ, and radical trust in God’s will amid great suffering and persecution – themes that resonate equally deeply within the lived experience of Orthodox Christians
throughout history. These themes are contrasted with the reality of the cruel treatment often committed and excused by White slaveholders in the name of Christianity. Fr. Paul quotes Frederick Douglass in articulating the chasm between the “Christianity of this land” and the
“Christianity of Christ” experienced by enslaved Africans in America and then highlights the encounters with Christ Himself experienced by so many enslaved Africans. This is not just about history, however; this is an invitation to the reader today to intentionally take up these same
spiritual tools (particularly as they have always been found within Orthodox Christianity) and journey together in faithfulness.
Fr. Paul candidly discusses racism as a spiritual problem, grounding his discussion in the words
of Scripture and the early writings of Christianity, including St. Athanasius’s On the Incarnationand St. John Climacus’s The Ladder of Divine Ascent. In so doing, he points out a way forward to fruitfully engage in the work of repentance that might facilitate healing of the deep and festering spiritual wounds of racism in America. I appreciate this book’s contributions to my own faith journey and look forward to annually reading this during the Lenten period.
As a homeschooling parent, I also look forward to
exploring it with my high school students during our consideration of American history to help give a richer picture of enslaved African Americans as whole persons with much to teach us. I appreciate having resources that highlight the rich and valuable contributions these ancestors in faith have made to our shared spiritual journey
both ancestors and current fellow-travelers on the road of lived faith experience. By considering the spiritual experiences of enslaved Africans and the contemporary experiences of fellow sisters and brothers today within the familiar (for me) perspective of Orthodox Christianity, he has opened up the stories of these mothers, fathers, sisters, and brothers in faith to readers like me.
My own read of this book comes at the threshold of Great Lent, a time when we are invited to deepen our own lived experience of the resonance among themes of
suffering, repentance, redemption, and the paradoxical intertwining of sorrow and joy. The Prayer of a Broken Heart brings forward these themes, along with a history of lived experience within early African American spirituality including powerful prayer, mystical encounters with Christ, and radical trust in God’s will amid great suffering and persecution – themes that resonate equally deeply within the lived experience of Orthodox Christians
throughout history. These themes are contrasted with the reality of the cruel treatment often committed and excused by White slaveholders in the name of Christianity. Fr. Paul quotes Frederick Douglass in articulating the chasm between the “Christianity of this land” and the
“Christianity of Christ” experienced by enslaved Africans in America and then highlights the encounters with Christ Himself experienced by so many enslaved Africans. This is not just about history, however; this is an invitation to the reader today to intentionally take up these same
spiritual tools (particularly as they have always been found within Orthodox Christianity) and journey together in faithfulness.
Fr. Paul candidly discusses racism as a spiritual problem, grounding his discussion in the words
of Scripture and the early writings of Christianity, including St. Athanasius’s On the Incarnationand St. John Climacus’s The Ladder of Divine Ascent. In so doing, he points out a way forward to fruitfully engage in the work of repentance that might facilitate healing of the deep and festering spiritual wounds of racism in America. I appreciate this book’s contributions to my own faith journey and look forward to annually reading this during the Lenten period.
As a homeschooling parent, I also look forward to
exploring it with my high school students during our consideration of American history to help give a richer picture of enslaved African Americans as whole persons with much to teach us. I appreciate having resources that highlight the rich and valuable contributions these ancestors in faith have made to our shared spiritual journey
March 22, 2022
Father Paul is a priest in the Antiochian Orthodox Church, which has its roots in Syria and Lebanon. He is African American on his father's side and Syrian on his mother's. He pastors a parish in the Hill District of Pittsburgh - a pretty rough and tumble neighborhood that is predominately African American. You may have seen him on the news because he's doing some really impressive work that has shown up in national media.
The book clocks in a little under 200 pages, but he packs a great deal into that space. The roots of the book were from his master's thesis when in seminary, but it doesn't read like a dry academic work. It does a very good job of surveying the historical development of African American Christianity, and its congruence with the ancient Christian tradition that is still upheld by the Orthodox Church.
He builds a compelling narrative of the development of the African American Christian tradition as it developed in the crucible of three hundred years of slavery. He argues, compellingly, that the conversion experience wasn't one of a religion being forced on the enslaved, but the opposite- that slave owners often fought the conversion of their "property". Rulers of states might have justified their imperial ambitions by stating it was to bring religion to pagan peoples, but for the slave owner, to recognize the baptism of the enslaved was to recognize their humanity, and that wasn't something that factored into the ledger sheets of running a profitable plantation.
He pulls out several strands from the African American tradition and compares them to the traditions of the Orthodox Church. It doesn't come across as ham-fisted, with forced comparisons that don't really exist. When there is a divide, he owns up to it.
This book is part history, part sociology, and part theology - with some personal narrative thrown in as well. He also doesn't shy away from the topic of contemporary racism, including some very blunt examples taken from his own life. This book might make you uncomfortable. Good.
This is a beautiful book, written from the heart. It would make good reading for a church book club.
The book clocks in a little under 200 pages, but he packs a great deal into that space. The roots of the book were from his master's thesis when in seminary, but it doesn't read like a dry academic work. It does a very good job of surveying the historical development of African American Christianity, and its congruence with the ancient Christian tradition that is still upheld by the Orthodox Church.
He builds a compelling narrative of the development of the African American Christian tradition as it developed in the crucible of three hundred years of slavery. He argues, compellingly, that the conversion experience wasn't one of a religion being forced on the enslaved, but the opposite- that slave owners often fought the conversion of their "property". Rulers of states might have justified their imperial ambitions by stating it was to bring religion to pagan peoples, but for the slave owner, to recognize the baptism of the enslaved was to recognize their humanity, and that wasn't something that factored into the ledger sheets of running a profitable plantation.
He pulls out several strands from the African American tradition and compares them to the traditions of the Orthodox Church. It doesn't come across as ham-fisted, with forced comparisons that don't really exist. When there is a divide, he owns up to it.
This book is part history, part sociology, and part theology - with some personal narrative thrown in as well. He also doesn't shy away from the topic of contemporary racism, including some very blunt examples taken from his own life. This book might make you uncomfortable. Good.
This is a beautiful book, written from the heart. It would make good reading for a church book club.
April 15, 2022
The Prayer of a Broken Heart is a must read. It's a hard read if one has looked the other way, away from the history of Black Americans. You may find in this book things that are too much to digest. Sit with it. Sit with the pain described in the lives of the people in this book. Maybe allow the words of Fr. Paul and the stories of these past slaves to break your heart as you read about the broken hearts of my earthly family and ancestors. Yes I'm a black man. However I identify as a Christian first. With that identity I endeavor to daily access the Grace that St Titus says has appeared to us to enable me to say no to unforgiveness for the wrong that's been done to black people. Once you begin to read the first chapters you'll immediately understand why the heart is broken and how prayer became the norm or should I say the way of escape from the cruelty of the day. You'll read how others that have been treated far more cruel than I will ever be treated accessed Grace through prayer as well, enabling them to endure the pain and suffering and to say no to unforgiveness. It truly is remarkable and sobering to crawl into the skin of these beautiful slaves to see the world from their perspective. Fr. Paul supplies a number of opportunities for the reader to do just that. You will need time with this book. Don't just allow it to be a history book. That would be a disservice to you, Fr. Paul and the people he writes about. Take the time to travel back in time to when and where the events described in this book happened. Then allow what you find to drive you to prayer. Please read this book.
March 18, 2022
For several years now, Fr. Paul Abernathy, has been a much-referenced figure in American Orthodoxy. From the early stages of my catechism into the Orthodox church, I heard people speaking of his work in Pittsburgh and his enormous commitment to his community. He is very well respected, and this book has been much anticipated. The Prayer of a Broken Heart, by Rev. Paul Abernathy, takes his experience in his community and along with a breadth of research dives into the deeply spiritual history of African Americans. It covers everything from their African roots to their forced enslavement and connects it to the modern-day. He then compares it to the beliefs and practices of the Orthodox church finding connections where most have only believed there to be differences.
While the topic is heavy the narrative carries the reader along and finds hope and triumph even in dark stories of slavery. That does not mean it shies away from portraying the ugly truth of the hypocrisy of religious slaveholders, but it shows how the enslaved people glorified God even when all circumstances were against them. Fr. Paul also recounts modern examples of violence within his community and the prayers and human connection that arise during these dark moments. The United State’s history of discrimination runs deep but so does the faith of the African American people. There is much that needs to be faced in the stories Fr. Paul recounts and he asks the reader to do so. The subject matter of this book is not easy, but it is vital for those living in America and this book is directed particularly at Orthodox Christians.
I particularly enjoyed the range of sources that Fr. Paul employed. There are excerpts from famous African American writers, formerly enslaved people, abolitionists, spirituals, and even quotes from saints. It all works together to reveal a spiritual reality that I had not thought to consider. I will be mulling this book over and discussing it for many years to come. I pray that it fosters better understanding within the church and each individual member so we can better serve our communities.
While the topic is heavy the narrative carries the reader along and finds hope and triumph even in dark stories of slavery. That does not mean it shies away from portraying the ugly truth of the hypocrisy of religious slaveholders, but it shows how the enslaved people glorified God even when all circumstances were against them. Fr. Paul also recounts modern examples of violence within his community and the prayers and human connection that arise during these dark moments. The United State’s history of discrimination runs deep but so does the faith of the African American people. There is much that needs to be faced in the stories Fr. Paul recounts and he asks the reader to do so. The subject matter of this book is not easy, but it is vital for those living in America and this book is directed particularly at Orthodox Christians.
I particularly enjoyed the range of sources that Fr. Paul employed. There are excerpts from famous African American writers, formerly enslaved people, abolitionists, spirituals, and even quotes from saints. It all works together to reveal a spiritual reality that I had not thought to consider. I will be mulling this book over and discussing it for many years to come. I pray that it fosters better understanding within the church and each individual member so we can better serve our communities.
March 25, 2022
Humbling and Compelling, Written in Love and Hope, Must Read
I was given this book by AF in return for my honest review.
While, to be honest, I have not finished this book, it has started me on a journey that I pray will never end. I will also be completely honest that I am very ignorant as an American white female on the subject of African American slavery in my nation. And as I am not a black woman in this country, I cannot claim to know, understand, or even feel to the same depths the torment of which these people must feel of how their ancestors and they themselves are still treated in this country. I will pledge to you this: I will never stop learning how I can improve this world for all people not only through my thoughts and actions but also my children’s.
So, should you read this? Yes. It’s humbling, compelling, and will open your heart and mind to another culture’s inherited spirituality. It initiates the coming together of our religious traditions. There’s a love in this book that mimics the saints and a sense of hope that we can come together in all circumstances, without all the trappings of this sinful world.
What is it about? Most likely, it’s about a history that you know less about than you thought and should know more about than you want to. There are harsh realities, tender moments of loss that are redeemed by overwhelming moments of faith, inspiration, hard facts, and best of all hope.
To read the complete review, please visit: https://www.faithandsanity.com/faith/...
I was given this book by AF in return for my honest review.
While, to be honest, I have not finished this book, it has started me on a journey that I pray will never end. I will also be completely honest that I am very ignorant as an American white female on the subject of African American slavery in my nation. And as I am not a black woman in this country, I cannot claim to know, understand, or even feel to the same depths the torment of which these people must feel of how their ancestors and they themselves are still treated in this country. I will pledge to you this: I will never stop learning how I can improve this world for all people not only through my thoughts and actions but also my children’s.
So, should you read this? Yes. It’s humbling, compelling, and will open your heart and mind to another culture’s inherited spirituality. It initiates the coming together of our religious traditions. There’s a love in this book that mimics the saints and a sense of hope that we can come together in all circumstances, without all the trappings of this sinful world.
What is it about? Most likely, it’s about a history that you know less about than you thought and should know more about than you want to. There are harsh realities, tender moments of loss that are redeemed by overwhelming moments of faith, inspiration, hard facts, and best of all hope.
To read the complete review, please visit: https://www.faithandsanity.com/faith/...
March 5, 2022
A wonderful testimony and challenging read of God's presence in the African American culture
Fr Paul brings us a unique and personal look into the history of slavery in our country, especially exploring how Christ met and healed those who suffered great trauma before and after abolition. He writes in such a way as to convict but not shame those of us born in white privilege. As an Orthodox priest he is able to connect the ancient Faith with all those whose suffering has brought them close to our suffering but risen Lord.
Fr Paul brings us a unique and personal look into the history of slavery in our country, especially exploring how Christ met and healed those who suffered great trauma before and after abolition. He writes in such a way as to convict but not shame those of us born in white privilege. As an Orthodox priest he is able to connect the ancient Faith with all those whose suffering has brought them close to our suffering but risen Lord.
June 19, 2023
Written by a Pittsburgher!!! Fr Abernathy heads up the Neighborhood Resilience Project, which is an incredible organization serving Pittsburgh’s Hill District. His personal anecdotes (and the research he pulls!) are gut wrenching and moving. Such a well researched and well written book. A worthy read for all Christians, not just Orthodox 🌟
July 11, 2023
Beautiful! I felt seen and heard as I read this book. Though I’m Caribbean and Canadian, so much of my ancestors’ struggle aligns with that of the African American experience.
I would highly recommend this book to all. Orthodox Christians especially, as well as black people who are seeking to connect the dots of their faith.
Fr. Paul wrote a well needed book at the perfect time. Glory to God!
I would highly recommend this book to all. Orthodox Christians especially, as well as black people who are seeking to connect the dots of their faith.
Fr. Paul wrote a well needed book at the perfect time. Glory to God!
May 21, 2022
An examination of the history & experience of African-American Christian spirituality while exploring the connections between this and Orthodox Christianity. To explore further, check out the website of the Fellowship of St. Moses the Black - https://mosestheblack.org/about/
August 22, 2022
This is an absolutely beautiful, profound, and humble book. Filled with stories of painful history, but always with the hope of the redemptive healing of Christ. A must read for all Christians.
February 15, 2023
A humbling and inspiring spiritual history of African American Christianity.
September 1, 2025
Incredible.
Displaying 1 - 18 of 18 reviews