The Black experience in the United States from before the Civil War to Jim Crow to 1965 is a tapestry of narratives revealing the horrors of chattel slavery and systemic injustice — and the hopes of communities and individuals of extraordinary faith. In spite of the oppression imposed by professing members of Christian churches, millions of enslaved people embraced the gospel and created churches of amazing faith, hope, and resilience. During the Jim Crow era, Black churches offered both spiritual solace and social capital. They were often the cohesive factor in improving the lives of many.
Two particular narratives offer enduring insights into the character of Christian entrepreneurs who worked within unjust systems. The first is the story of a free Black business, church, and civil leader who succeeded amidst overt racism. The second is the story of a freed Black woman beginning a new life in her 50s and successfully generating great wealth economically, socially, and spiritually — in spite of the racial and gender pressures stacked against her.
Though there are many years between their stories and our world today, looking back to their example is how today’s innovators continue forward, to continue the historical progress toward a free and virtuous society, built on true justice that includes access, opportunity, and economic and social capital arising from the church as an incubator of socio-missional transformation.
Stephen Smith and His Liberating Vision
A positive trend of the past two decades is the quest for personal and community wholeness. Finding healthy rhythms of work, play, and rest, as well as learning flexibility in an ever-changing economy and society are positive aims for followers of Christ and all people of conscience.
The story of Stephen Smith (1795-1873), Black entrepreneur and philanthropist, minister, and abolitionist, reveals that our modern quest (often from the comfort of privilege) is not new, and that God opens ways for the oppressed to experience justice and sabbath, liberation and hope. In a eulogy delivered in 1895, Clement Oliver intoned that Smith “did more than any other” to increase opportunities for Black people.
Smith was born a slave in Lancaster County, Pennsylvania. Yes, in a state full of Quakers and abolitionists, many people owned slaves. In 1816, Smith bought his freedom for $50 and within a decade he was a successful business owner. He and his wife, Harriet Lee, invested in lumber, coal, and real estate; they supported local churches and other civil institutions. By 1830, Smith was elected the chair of the Abolitionist Society in Columbia, Pennsylvania. In 1834 the two were among the wealthiest in the region. They met opposition at every turn.
A move to Philadelphia increased Smith’s influence and wealth — and exacerbated the social hostility. Smith purchased the historic Pennsylvania Hall, only to see it burned to the ground by his opponents in 1838. He successfully sued the city for $75,000 and rebuilt the center. While in Philadelphia, Smith was ordained as a preacher in the African Methodist Episcopal (AME) Church. He also (with the help of three co-founders), created the Pennsylvania Anti-Slavery Society. By the 1850s, Smith was considered the richest Black man in America.
Smith continued as a preacher in the AME church and added other leadership and support roles to his responsibilities for the remainder of his life. He founded the Philadelphia Home for the Aged and Infirm Colored People. The facility included care and shelter, as well as a large cemetery since few historically white cemeteries allowed for Black burials. Smith’s life demonstrates a profound integration of vocation and occupations, a sense of calling to gospel ministry and business entrepreneurship.
Smith also founded and financed the Cape May AME Church Summer Retreat, a place for Black clergy and workers to vacation. Alongside this retreat were hidden places created by Smith for escaped slaves traveling on the Underground Railroad. In the 1840s and 50s, Smith worked alongside Frederick Douglass toward the abolition of slavery and toward increased educational opportunities, libraries, and work options for Black Americans. Both Smith and Douglass knew that abolition was only the first step toward full liberation and justice.
Contemporaries of Smith commented on his depth of character, breadth of interests, and devotion to equality for all people. Smith offered his ambitions and skills to God and found that, even under severe social pressure, divine blessings could flow in service of those in need. His story is an exemplary one, for all followers of Christ committed to spiritual and social renewal.
The Extraordinary Life of Clara Brown (1803-1885)
Clara Brown was a pioneer, entrepreneur, and philanthropist during an era that made opportunities for Black Americans very difficult, especially for women. Born into slavery in 1803, she watched her husband, children, and siblings ripped apart from her in the 1830s. She gained her freedom in 1856 when her master died. In addition to her many personal accomplishments, she spent decades trying to find her family members.
After a brief sojourn in St. Louis, she was hired as a cook in 1859, joining a large group headed to Colorado during the 1858-1861 Gold Rush. She was the first Black resident in Denver, but made her way to Central City, a mining hub in the Rockies. She worked as a cook, laundress, and cleaner, eventually opening her own laundry business serving the miners. Over time, she saved enough (including collecting the gold dust from the pockets of her customers!) to invest in expanding her business, buying real estate, and owning mines. By the late 1870s, she owned sixteen lots in Denver, seven houses in Central City, and multiple mining properties.
Her entrepreneurial success enabled her to establish the first Protestant church in Colorado, St. James Methodist Church. “Aunt Clara” as she came to be known, was a Sunday School leader, benefactor of the poor, and inspired others to serve Christ in their work and charity. In 1879 she travelled to Kansas as an official emissary of Colorado Governor F.W. Pitkin to help organize the relocation thousands of “Exodusters” – African Americans displaced by the imposition of Jim Crow. Her deep faith, indefatigable spirit, wise stewardship, and expansive generosity earned her the gratitude of thousands and the appreciation of leaders throughout the West.
In 1882 Brown’s dream of finding family was realized when her investigators found her daughter in Council Bluffs, Iowa. Just before she passed away in 1885, The Society of Colorado Pioneers granted her membership as an important founder. Denver Mayor John L. Routt declared that Clara was, “A kind old friend whose heart always responded to the cry of distress, and who, riding from the humble position of slave to the angelic type of noble woman, won our sympathy and commanded our respect.” Clara was elected to Colorado Women’s Hall of Fame in 1989 and a special opera, “Gabriel’s Daughter” was premiered in her honor in 2003.
Brown embodied the integration of faith, work, and economic wisdom and the deep connections between business, the local church, and the common good.
Conclusion
These two moving narratives offer insights for flourishing in the 21st century. Personal character is the preeminent attribute, and this is rooted in deep faith and the agency that flows from divine acceptance and vocation. Such faith is rooted in the local church, a place offering social and spiritual capital for members. There was also access to capital, from investment partners to gold dust from the laundry. Success against the odds won the favor of influential women and men of conscience.
Finally, these faithful Christians had a vision for the common good that went beyond moments of charity to include institution building and allocation of resources so others could flourish. This combination of character, context, and community can inspire today’s efforts as we aim for the shalom of the communities we serve.
