Fighting through a dark season in your life where you find yourself depressed and at times filled with debilitating sadness is challenging enough for the average person. But it’s hard to imagine what that’s like for those in the public eye, living under social media scrutiny. In his latest book, I am Restored: How I Lost My Religion, but Found My Faith, Lecrae reveals a maturity in his faith after navigating through the uglier side of politics and Christianity, being a celebrity, a Black man, and a believer.
It’s part of a series of initiatives in 2020 focused on his personal restoration as well as serving as a catalyst for others in his faith, the music industry, and within popular culture. In May 2020, he released “Set me Free” featuring YK Osiris, the first track from his forthcoming ninth album, “Restoration.” A documentary about his life also will be coming out this summer.
Lecrae’s journey toward restoration began in his first book, Unashamed, where he didn’t hold back in talking about what he’s been through on his road to salvation—from drugs and abuse to rehab and even suicide.
I recently spoke to Lecrae about restoration issues of race, practical steps for dealing with depression and dark seasons, and how he’ll raise his kids in the faith.
Shari Noland: The full title of your book is I am Restored: How I Lost My Religion But Found My Faith. It’s a provocative title. Can you explain the distinction you’re making between religion and faith?
Lecrae: I would define religion as working to earn God’s love and God’s affirmation, and faith being operating out of already having God’s love and affirmation. So, for me, it was understanding the difference between my devotion to God and God’s devotion to me.
Shari Noland: You spent some time traveling to Biblical places and being rebaptized. How did your travel to those biblical places influence your perspective on your faith?
Lecrae: Yeah, it was pretty intense. I think it’s almost like when my wife was pregnant, I knew there was a child coming, but I hadn’t seen the child. So, there’s a belief—there’s even ultrasounds—which is like I’m reading the Bible. I can get an idea, but it was just different once I saw the actual child. Similarly, it was like I knew these places existed, I knew God was real, but then just being there and then you see the evidence and you see the places that are written about was really mind blowing and just reinvigorated my faith on a different level.
Shari Noland: Do you have any thoughts about Black Jesus vs. White Jesus?
Lecrae: I actually do. If I’m being completely honest, that’s what a large portion of what my book talks about. I ended up in a dark season because of a lot of issues with race in the church. I had to wrestle with how my faith and my Blackness work together. And it wasn’t until I went to Egypt and I realized that we in America have a very Western perspective on the Bible and on God, and that’s okay. I mean, we’re from the West, so we should. However, it’s not always accurate. And I think because in the West, we’ve seen so many depictions of angels as white of Jesus as white, of the disciples as white, sometimes when you see the issues with race in America, that can help create problems within your faith. So, because you’re seeing issues of race or issues with your white brothers and sisters that are frustrating to you, you now begin to wrestle with your faith because it’s like, “Well, God, is this how you are?”
The only other example I can give is that I didn’t grow up with my father in my life. Older men were very abusive, and so for me to consider God being a father was just strange to me. I just couldn’t reconcile it in my mind for a long time. And long story short, I had to understand that. Yes, Jesus came to this earth and He dwelt in a human body, but He does transcend race.
But at the end of the day, your race and your ethnicity matters. There’s beauty in our diversity, and we should embrace that and accept that. Obviously, Jesus is not a white man. He isn’t from Europe, He’s a Palestinian Jew. He’s not an African American. He’s not an African man, but he’s a Palestinian Jew. He’s a person of color. And if that makes a difference to you, awesome. But ultimately, what should make a difference is what He did for you on the cross and how He lived. And that’s what we should pledge allegiance to more than His ethnic identity.
Shari Noland: You’ve mentioned that your grandmother took you to church at an early age. Given what you’ve been through in your life, how will you raise your children in the faith?
Lecrae: My grandmother was very traditional—so there wasn’t quite the children’s ministry. I didn’t really participate in any kind of youth programs or anything like that. It was just sitting in there and hearing her and some of her congregation on the organ. That was my church experience.
A lot of my grandmother’s children walked away from the faith because there were just way too many rules. They weren’t allowed to wear pants or lipstick. There’s so many rules in order to earn God’s love, so to speak. And she’s since changed a lot.
But I think, for me, I want to make sure my kids understand that there’s nothing they can do to make God love them any more or any less and that you live in light of love instead of trying to earn love. I wouldn’t want them to try to earn my love. I’d want them to just understand that daddy loves you and you don’t have to earn it. But because daddy loves you, that may change some of the decisions you make and change some of the actions that you take in life. And I hope they treat God the same way.
Shari Noland: What are your conversations like with God when you’re going through the creative process?
Lecrae: A practical step that I think for me, in my time of prayer or meditation, is that I remind myself that He’s present. The Psalms say that He’s the shade at your right hand. So I’m reminded He’s as close to me as my right hand is from me. So, I can talk to Him like a father. I can talk to Him in a way that my kids would talk to me. I don’t have to come to Him with these verbose wordings. If my kids came up to me and said, “Oh, mighty father, may I please go outside?” I’d say, “Well, why are you talking to me like that?” So, I just talk with God, and I say, “Dad, I’m struggling, and I’m wrestling with some of these things. Can you help me with this or with that?” And that changes the dynamic. He becomes close and present, versus being far and unapproachable.
Shari Noland: With the book, album, and documentary, how are you hoping to impact people? What messages do you want them to take from your initiatives?
Lecrae: For me, it’s being very transparent, very vulnerable. So, I show a lot of my scars, and hopefully, by showing off my scars, other people can realize that their wounds can be healed. So, I go in depth, I talk about my marital struggles, my career struggles, personality struggles, identity, politics, race, all those things that feed into our regular lives. I think sometimes people just say, “I’ll just pray, and it’ll be okay.” And prayer’s definitely a part of it, but there’s some action steps and there’s some struggles that people just don’t want to talk about. I want folks to find freedom by seeing how I’ve struggled through those things.
Shari Noland: In Unashamed you wrote, “If you live for people’s acceptance, you’ll die from their rejection.” and you often have said that these are words by which you live. Why?
Lecrae: Because that’s something I struggle with. Sometimes we get caught in this mindset of living for the acceptance of other people, and that’ll carry you into your ideas about God, as well. You get so wrapped up in trying to be what other people want you to be instead of being who you were created to be. And for myself, I’ve done that for a large portion of my life and my career. Oftentimes, people build you up in order to tear you down. So if you’re just trying to earn everyone else’s approval, at some point in time when they don’t approve of you or when they don’t agree with you, then you’ll be devastated. I want to free people from that thought process.
Shari Noland: Yeah, it’s hard sometimes not to crave acceptance from people. And I see what you’re saying about being true to yourself. But, practically speaking, how can people keep strong and do that?
Lecrae: We live in a comparison culture, so it’s fighting the temptation to compare yourself to other people. We all have our own races to run, so run your race as best as you can. I believe that success isn’t what I do compared to other people, success is what I do compared to what I was created to do. If I’m constantly looking over my shoulder at how everyone else is running and their success or their form, their stride, then I will not pay attention to my own self and my own abilities. So, that’s what I want people to just try to do as much as possible. It’s going to be a lifelong battle. It won’t happen overnight.
Shari Noland: Can you share a few pieces of advice with us? Maybe give a little tidbit of what’s in your book?
Lecrae: I think one is being vulnerable and transparent as far as your mistakes are concerned, as far as your shortcomings are concerned, with a close circle of friends. That’s been one of my steps in terms of getting past things. In terms of wrestling through issues of race or politics, I understand that I don’t have to find a tribe. The tribe that I belong to is God. So, there’s going to be moments in your life where you’re not going to fit in or you’re not going to agree, and that’s okay. It’s accepting that it’s okay and learning how to disagree with people but love them in the process and being okay with other people not agreeing with you and your decisions. So, I think those are some practical pieces of advice or proverbial wisdom that I try to give people.
Shari Noland: You’ve talked about the bouts of depression you’ve had and how God restored you from them. What advice might you give people who are going through similar struggles?
Lecrae: I think one is helping people understand that it’s okay to not be okay. It’s okay to be in seasons of blue and seasons of darkness. The Bible says, “We walk through the valley of the shadow of death.” So one, you’re walking through it, you’re not living in it. And then, it’s the valley of the shadow of death. So shadows are only cast when there’s light present. So, there’s always going to be light in the midst of the shadows.
I want people to know that it’s okay, to feel lesser than or feel strange or not feel like you’ve got to perk up. Embrace that moment. Sometimes we need to grieve.
And then, also there are some mental health or brain health components that are different. Some of what I experienced was different. It wasn’t just a sadness or a grief. It was a serious bout with depression. And when it comes to that, I’m a big advocate of medication, meditation, and mediation. Those three things shouldn’t be frowned upon. If you need medication, then take it. If you need mediation, which is a counselor, then take it. And meditation—spending time clearing your mind and spending time with being present and around Godly presence.
Shari Noland: What was the turning point that made you realize that you needed help beyond what you were doing on your own?
Lecrae: I mean, the basic analogy that I think people use all the time is the guy who’s praying. He’s drowning and he’s like, “God send me some help.” And a helicopter passes, and he says, “No, I’m waiting on God.” And a boat passes, he says, “No, I’m waiting on God.” And then, someone throws him a rope, he says, “No, I’m waiting on God.” And he ends up dying and he goes to heaven and he says, “God, where were you?” And God says, “Man, I sent you a boat, a plane, and a rope, you didn’t take it.”
Similarly, I think oftentimes we think, “Oh, I’m just going to pray it away, I’m going to pray it away,” and we don’t realize, “No, no, no, no, no. God is furnishing you with these options to give you the help that you need.” And so, that is a means of God’s grace and His goodness, and that’s what I felt about Him and how other people should feel. The goal is to be healthy. That’s it. That’s the goal. And if God is giving you a means to be healthy, then take it.
Photo on UrbanFaith.com home page courtesy of Alex Harper
Do you smell it? That foul odor that floats in the air, when something you thought was dead is unearthed.
That’s the smell of ole man Jim Crow crawling back into our daily lives.
One of the most horrendous and abhorrent forms of Jim Crow violence – the racial caste system that operated between 1877 and the mid-1960s, primarily in Southern states – was the publicly sanctioned use of “racial terror lynchings.” These killings were perpetrated by those who enjoyed the protection of white supremacist social policies designed to maintain strict control of African-Americans through the systemic use of terror.
But our question is: How do memorials to that dehumanizing violence help the African-American descendants of such treatment heal from their history?
History as trauma
Jim Crow was grounded in the lie of Black inferiority. Dismantling the impacts of that lie on individuals and communities has been an ongoing effort of members of the Association of Black Psychologists, of which we both are members. The organization was founded almost 50 years ago so that “psychologists of African descent … can assist in solving problems of Black communities and other ethnic groups.”
As psychologists, we ask the complex question: Can memorials to a dehumanizing and traumatizing history, the Jim Crow history, provide a path to restorative justice, psychologically, socially and politically?
For African-Americans, history and trauma aren’t just in the past. Indeed, it would be simpler to help our communities heal if Jim Crow were but a memory.
In the last 50 years or so, black Americans thought ole Jim Crow had died. But really, ole man Crow had simply gone to finishing school and emerged as James Crow, Esq. He had polished up his language and was operating in an alleged system of diversity and multiculturalism, soft-selling his system of exclusivity as “traditions.”
Those traditions were called “states’ rights” and “customs,” “school choice” and “law and order.” Then there are the Jim Crow practices that disproportionately target Black Americans: mass incarceration, police brutality and the war on drugs.
One of the clearest examples of ole man Jim Crow resurfacing has been the documented public assaults and assassinations of Black bodies during the last 10 years. Men, women and children of African ancestry are being beaten, bruised and executed by police across the country simply for being Black and alive. Our communities experience direct and vicarious trauma every day.
Now, to this daily terror, add historical trauma for Black Americans.
Historical trauma is the cumulative phenomenon where those who never directly experienced trauma (enslavement, rape, lynchings, murder) can still exhibit signs and symptoms of the trauma.
That historical trauma can be observed in African-Americans’ unresolved grief, expressed as depression and despair and their harboring of unexplained anger, expressed as aggression and rage. Often they internalize oppression by accepting the lie of inferiority, which can then lead to self-loathing.
This historical trauma must be addressed. It functions as a persistent sickness, a deadly virus – in the family, in the African-American community and in the larger society.
Memory as medicine
The establishment of the National Memorial for Peace and Justice begins a long-awaited process of healing from the unspeakable and unacknowledged acts in our history, whose echoes can still be heard today. It is an excellent example of one step towards the process of healing historical trauma for persons of African ancestry.
By accurately documenting the gravity of the massacres, the NMPJ names the nameless, counts the uncounted and frees the victims, who were savagely desecrated, from the perpetrators of the atrocities of racial terror lynching.
The NMPJ was established in an effort to promote social justice that can be liberating and validating to African-American people. Its mission aligns with that of the Association of Black Psychologists, which is the “liberation of the African Mind, empowerment of the African Character, and enlivenment and illumination of the African Spirit” – all with the goal of restoring humanity, promoting optimal functioning and insuring psychological wellness.
Most trauma experts recognize that the restoration of memory is healing. Developing a story in which the victim is held blameless from the infliction of abuse is essential for rebuilding a sense of independence and self efficacy.
In our work as psychologists, we understand that helping our clients manifest resilient, powerful stories can help them negotiate the distress of historical trauma.
Focusing on strengths can help descendant African-Americans learn to overcome challenges and tap into reservoirs of strength and self-determination. For example, understanding that many of the African-Americans represented in the NMPJ were killed because they stood up for injustice, had the strength to resist and fought for the freedoms of subsequent generations can be healing.
Stories that heal
In an earlier work, we advanced an argument that there is a set of general healing goals that are important to consider for persons of African ancestry. Those healing goals, taken together, allow us to reconstruct understandings our community and ourselves.
Christening ceremony for Noah Maasai Woodson Reed, which echoes a practice during enslavement, when black babies were held to the sky to ask for protection and blessing. Kamilah M. Woodson, Author provided
This is done through helping us take back our individual and collective identities and stories, especially those that replicate and reflect our true and righteous African heritage. The goals also allow us to restore our spirits, sense of self, sense of wonderment and potential.
We then can recognize the divine within, as well as promote our community members’ interdependence and interconnectedness – truly embodying the African proverb, “I am because we are and since we are, therefore I am.”
Recently, scholar Shawn Ginwright argued that addressing the ongoing exposure of African-Americans to dehumanizing experiences calls for a shift to healing-centered engagement instead of trauma-informed care. That departure shifts the focus from “what’s wrong with you” to “what’s right with you.”
For example, rather than locating the trauma within the individual, a healing-centered engagement would address the issues that created the trauma in the first place, and would view the individual holistically, highlighting strengths and resilience.
The National Memorial for Peace and Justice helps restore memories that demonstrate the violence perpetrated against black people during the horrific epoch of publicly sanctioned lynching was not the fault of the victims and survivors of African ancestry.
The memorial defies the lie of Black inferiority.
The danger of accurately retelling the horrific stories of people of African ancestry in the U.S. is that it may create new trauma. Pairing accurate histories with healing-centered engagement can limit this risk.
For example, the Association of Black Psychologists, in partnership with the Community Healing Network, conducts Emotional Emancipation Circles. These national self-help groups focus on overcoming the lie of black inferiority and the emotional legacies of enslavement and racism.
We believe that the restorative memories developed in public spaces like the National Memorial for Peace and Justice create a shared story that can inoculate African-Americans from ongoing dehumanization.
The year 1787 saw many important milestones in American history. In 1787, the United States adopted its constitution, a document significantly, seriously, and regularly called the most important document of political freedom in human history. Delaware became the first state in the newly named United States of America. Silicon was discovered. It was a significant year.
Seventeen eighty-seven also marked the beginning of the Free African Society in Philadelphia, a mutual aid organization where Blacks gathered for community affairs, insurance and banking, health care, and education. African Americans also recall 1787 as the year that the United States federal government enacted a compromise between slaveholding and non-slaveholding states to account for enslaved Africans in the regular federal census — the now infamous “three-fifths compromise” determining that for the purposes of the census, Blacks were “three-fifths” of a human being. The only reason the South wanted enslaved Africans counted at all was that representation in congress depended on census numbers.
By the way, did you know that in the current practice of the United States Census Bureau, prisoners are counted as part of the census for the communities that host the prisons in which they live? A significant amount of public money is distributed according to census data, which means that communities that host prisons receive state and federal dollars for community projects based on their being the communities in which African American prisoners are held. In both cases, Blacks are counted but not as citizens.
A Mother’s Mission
The year 1787 also marked the birth of Sally Thomas, an incredible African American woman who represents the best in the human realm of what we can learn about the character and will of God concerning redemption.
Sally Thomas was born 225 years ago in Albemarle County, Virginia. She was a fair-skinned, enslaved African American who was led to her pursuit by wealthy White slave owners because of purposes in violation of biblical principles. Eventually she had three children by two White slave owners, neither of whom ever acknowledged paternity. Sally Thomas determined that her life’s goal would be the freedom of her three sons. In that regard, she mirrored the holy intention of God.
The life of Sally Thomas shows us how God commits Himself to our freedom — even as Thomas did for the sake of her sons. She sacrificed and worked hard to earn enough money to purchase the freedom of one, aid in the escape of a second, and arrange for a job that led to the freedom of the third. There was nothing more important to Sally Thomas than the freedom of her children. So, too, does God value the freedom of His children.
Paying the Price for Freedom
God commits to the freedom and redemption of His people out of His love and faithfulness. He expressed His commitment to Israel through the Exodus. He raised up prophets and priests, kings and judges for His people, even in the midst of their unfaithfulness. He expressed His ultimate love in sending Jesus for us “while we were yet sinners.” The renowned preacher Gardner C. Taylor was right when he told young preachers-in-training his charge: “The Bible has only one major theme: God is getting back what belonged to Him in the first place.”
Redemption is paying the price to buy something back. Sally Thomas paid the price for her sons’ redemption through work, money, and sound connections with the business world. God paid the price for our redemption by sending His Son Jesus into the world to die for our sins. The resurrection of Jesus gives hope to all who trust Him as Savior. The apostle Paul says that without the hope of the resurrection “we are the most miserable” of all people. Peter says that the Christian has been “born again into a living hope” by the Resurrection. Truly, the resurrection of Jesus brings us hope. It is the hope of redemption.
Just as enslaved Africans were objects of redemption in the antebellum period of the United States, a new cohort of persons in our society are candidates for redemption in today’s society. Over 2 million men and women live their lives behind the bars of our state and federal prisons, and countless more languish in county and city jails. The United States incarcerates its citizens at a higher rate than any nation on the earth. And the disproportionate numbers of those prisoners who are African American should give call for pause and prayer, preaching and prophesying in our congregations. According to the Pew Center, in 2008 one in every 100 Americans was incarcerated. For African American males between the ages of 25 and 34, the numbers were one in nine. Our young men need redemption.
In addition, the overwhelming majority of those state and federal inmates eventually return to society. In 2010, the number exceeded 708,000. And this number did not include those returning from county and city jails. For men and women returning from incarceration, redemption means more than just the personal regeneration occurring when a person gives his or her life to Christ. Redemption includes being reconciled with God and humanity, and those leaving the prisons and jails of our country struggle to be reconciled with family and friends, community and society.
Many of our congregations have prison-ministry programs. They do good work in providing worship services, Bible studies, and some counseling and working in conjunction with jail and prison chaplains. Yet so much more is needed. We need the work of full redemption.
When redemption comes to a person, it does more than change them internally. It changes his or her relationship to the community and world, as well as his or her relationship to God. God redeems His people to make them a people and a community of the redeemed who become agents of reconciliation in the world. A prisoner may give his or her life to Christ, but they also need support in reforming and revitalizing the relationships with others. And sometimes they need support to begin new relationships where there once were either bad relationships or no relationships at all.
Hope and Healing After Incarceration
A group of religious leaders met in Baltimore in 2006 at the Annie E. Casey Foundation to discuss ways in which congregations could be a part of the redemption of prisoners, especially those about to return from incarceration. They pointed to relationships as the key concept in assisting people returning from incarceration. As several of them met over the next year, they were joined by leadership from the Progressive National Baptist Convention, which formed a Social Justice and Prison Ministry Commission. That Commission worked with representatives of the Foundation and other key Christian leaders to produce a model for relationally based prison ministry and prisoner reentry called Healing Communities.
In the Healing Communities model, each congregation identifies families in their own church who have an incarcerated loved one — a father, mother, son, daughter, etc. The congregation then begins to minister to the family and the inmate just as they would if that inmate were hospitalized. They provide prayerful counsel and support, visitation to the prison, and assistance with financial matters when appropriate. One group of congregations began using their church vans to provide rides for families on visiting days. Another developed financial support for families with phone bills (a collect call from a state prison can cost as much as two dollars and fifty cents per minute). Yet another church, recognizing how important it is to keep families in touch during incarceration, set up a video-conferencing program with a prison seven hours away so that inmates could have real time video visits with loved ones.
These congregations grew in their ability to be communities of redemption. They became more sensitive to the difficult transition from incarceration back into society by ministering to inmates and their families during the period of incarceration and by becoming welcoming congregations upon the return of the inmate. They even moved away from using the term “ex-offender,” preferring the term “returning citizen.” One pastor, who had served significant prison time prior to his entering the ministry, told a group of churches that were beginning this ministry, “How would you like to be forever known by a title describing the worst moments of your life?”
This same pastor freely shares his having been incarcerated as a way of helping congregations overcome the stigma of incarceration. Many members of our churches have families living with a sense of shame that their family member is incarcerated. But as we look at so many people who have made the successful transition home and share their stories and hopes, we can reduce the stigma and shame and provide real support for all persons affected by crime and incarceration. Some pastors are even preaching sermons about prisoner reentry, citing Peter’s ambivalent reception upon his return from prison in Acts 12, the return of the Jews from Babylonian captivity in Isaiah 49, and John coming home from exile with a fresh revelation from heaven.
All of us must be held accountable for our actions. For some, it means the consequences of incarceration. But if we are willing to be changed — to be redeemed — then congregations must stand ready to be communities of redemption, no matter how far someone may have fallen. We should be prayerfully open to God’s heart for the redemption of the prisoner and his or her family. After all, our Redeemer paid the price for us while a prisoner Himself.
This article originally appeared in the 2010-2011 edition of Precepts for Living, UMI’s annual Bible commentary. Visit the Annie E. Casey Foundation website to download the handbook What Shall We Then Do?, prepared by the Foundation and the Progressive National Baptist Convention.
With such a passionate response to my last article,“10 Ways to Recognize a Good Guy,” I felt the need to do a followup that addressed the other side of the coin. Many women may have read the “Good Guy” list and thought, “Well, I guess it’s time I admit my man is no good.” I’d hate to leave that reader hanging, since I believe firmly in presenting solutions and not just pointing out problems.
Toxic relationships inhibit peace, destroy self-confidence, and hinder your ability to make wise choices. In extreme cases, these relationships can include emotional or physical abuse. But, wherever they fall on the spectrum, all toxic relationships lead to unhappiness — and they are difficult to leave. There comes a point, however, where you have to decide that your happiness is more important than the irrational security of a dysfunctional situation. I’m here to tell you how I ditched my own toxic relationship. Before I could move on, I had to accept the fact that despite my positive self-image, I had allowed myself to plunge deep into a place where I did not belong. I’ve been there, so I share this list with the utmost sincerity and sensitivity.
1. Seek God!
When you are in a toxic relationship, you usually have begun ignoring God altogether. You figure you already know what He thinks about your situation while in reality God is not burdening you or even making you feel guilty. You know all He wants to say to you right now? I LOVE YOU! That’s it. Stop beating yourself up. Get in the Word and see what He really thinks about you. Remind yourself that you are beautifully and wonderfully made! It won’t feel right at first, but if you meditate on that thing, it will grow and develop. I remember what God told me when I was really in deep: “I will restore you to a point even better than you ever once were.” And He did! I would have never believed that in the thick of it, but God WILL hear your cry and He will always give you a fresh start, if you REALLY want it.
2. Reconnect with People Who Have Known You Longer
It wasn’t until I started spending more time with family, that I realized something had really happened to me and the change wasn’t positive. Being around people that knew me before my corrupt relationship not only put into perspective how much I had changed, but also how awesomely happy I used to be. This was a crucial part of my process because one of the first changes that usually happens in a toxic relationship is you begin to distance yourself from friends and family. Call up an old friend, spend a day shopping with a family member you haven’t spent time with in a while. This will provide healing, although it may be uncomfortable because this is likely to bring conviction.
3. Stop Making Excuses
This may be the hardest one to do. By now you’ve probably been told by a few people that your relationship is having a negative impact on your life, and you’ve probably told a few, if not all, of those people off. So, it’s certainly not going to be easy for you to swallow a few of those statements and digest them. The next time you catch yourself defending your relationship or your man, don’t! Ask yourself, if this person NEVER changes a single thing about himself, the way he treats you, or the way he treats others, will you be able to be at peace? If the answer is no, start accepting that you have to leave.
4. Have a “Me Day”
In a toxic relationship, you feel completely consumed with making things better. You absolutely never consider yourself, and the guy always takes priority. Take a day to do all the things you never do for yourself. Go out with your girlfriends, go to the spa, or spend some time relaxing without him!
5. Get in Shape!
This may seem like an odd suggestion, but you will be surprised how disciplined you can become in other areas of your life when you discipline yourself to workout. Getting in shape will also boost your self-confidence and help relieve stress. This is not superficial at all; you’ve spent enough time taking care of “project relationship,” next goal = project me!
6. Make a List of Pros and Cons
In Tyler Perry’s Why Did I Get Married?, Janet Jackson’s character dropped some good advice when she told her girlfriend to write a list of reasons to stay and reasons to leave. I took that advice! By the time I got done with the list, I had three pages of cons and a pitiful half-page list of pros. Man, was that mind blowing! How on earth did I even want to stay? I learned that the main reason was because I felt leaving was losing rather than gaining “me” back. I put a lot of time and effort into that relationship, I wasn’t about to give up now! Obviously, my perspective was WAY off. Thank God for grace!
7. Tell Him NO! Rinse. Repeat.
At this point, your man is so used to getting his way, he doesn’t even think he has to ask for it! I think Beyoncé said it best in her lyrics, “The first time I said no, it’s like I never said yes.” He throws tantrums when he doesn’t get his way and spends a great deal of his time trying to tell you what to do with every aspect of your life. Decide today to stop letting him act out. You have a good head on your shoulders and you have the Holy Spirit inside of you, desperately trying to get your attention. You’ve changed a lot of your normal activities to cater to his mood swings and you tell him what he needs to hear. Here’s a revelation: Tell him NO! And then do it again, and again. You will see just how little he loves you, and how much he loves himself!
8. Take Inventory of Your “Friend Zone”
I consider myself a pretty confident person, but after a few consecutive failed relationships even I had begun to lose faith that an “ideal” man existed. Looking back, ironically enough I had several examples of good men close to me, and chances are you do too. The funny thing is that those men cared very deeply for me. I called them when things went wrong, and they were always there with a listening ear. (Don’t go jumping into their arms, carelessly thinking you’ve fallen in love because you’re wounded, but do take inventory of all the good men around you — friends and family — to remind yourself that your high standard does exist.)
9. Reject Guilt
Guilt is a dangerously powerful emotion. It’s absolutely imperative that you forgive yourself for falling in love with that fool in the first place. Depending on how toxic your toxic relationship was, this step can take years. Unfortunately, even though you may have taken a huge step towards your future by leaving the relationship, the people around you may not be as supportive and sensitive as you need them to be. It amazed me how vocal people were in support of me leaving him, but how unhelpful they were when I needed to talk. You may be the only one to forgive you for your past, so make sure you do it!
10. NEVER LOOK BACK!
Say this out loud: “We can never be friends!” Keep practicing it until you can say it to him. Don’t fool yourself into believing your situation is different. No, it’s not! Never looking back was the best thing I ever did. Despite all of my regrets and embarrassments over my past, never looking back is one thing I can actually be proud of. Going cold turkey is like an honor badge that anyone that’s ever kicked an addiction can understand. Somehow it restores some of your pride. It’s like all of the sudden, the lights turned on and I could finally see the door! I just walked out; and it was the best feeling I’ve ever had. I knew it was the right thing to do, although I had tried to leave before and had quite a different experience. I was miserable and depressed. You know what made the difference? God! I tried to do it on my own the first time and failed. The second time, it was like the welcome-back party for the prodigal son. It was beautiful.
I say this with love in my heart. This is for all of the women I have known in toxic situations, and for the ones that I know right now who are struggling. That toxic situation is trying its best to take you out, but it’s not too late. God’s power to transform and redeem is so amazing that you’ll hardly recognize your old self once you allow Him to work in you. Forgive yourself and move on; there’s more living for you to do.
Fighting through a dark season in your life where you find yourself depressed and at times filled with debilitating sadness is challenging enough for the average person. But it’s hard to imagine what that’s like for those in the public eye, living under social media scrutiny. In his latest book, I am Restored: How I Lost My Religion, but Found My Faith, Lecrae reveals a maturity in his faith after navigating through the uglier side of politics and Christianity, being a celebrity, a Black man, and a believer.
We believe that the restorative memories developed in public spaces like the National Memorial for Peace and Justice create a shared story that can inoculate African-Americans from ongoing dehumanization.
The year 1787 saw many important milestones in American history. In 1787, the United States adopted its constitution, a document significantly, seriously, and regularly called the most important document of political freedom in human history. Delaware became the first state in the newly named United States of America. Silicon was discovered. It was a significant year.
