Bishop Gregory G. M. Ingram - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour, Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor


- Happy Father’s Day to all of the fathers!

I have observed that pastors make a big issue about Mother’s Day but Father’s Day is lower keyed. I am not whining, but just my observation.

- The Journal of Christian Education

The 2005 summer issue of The Journal of Christian Education has been published. It’s a great issue with great articles and its focus on music is superb. Bishop Vinton R. Anderson’s article, “Music, An Integral Part of Theological Expression” and Bishop Frederick Hilborn Talbot’s article, “Reflections on the Use of Hymns,” as well as the articles written by LeRoy R. Bartel, Jimmie James, Jr., Cordelia Bennett, Ronald L. Stevens, Sr., Joseph Parker, and Dr. Daryl Ingram should be especially useful for pastors and those associated with the music ministry.

Every pastor and involved layperson should be subscribed to The Journal of Christian Education ($20 per year), and to all of our AME periodicals.

+ Some Observations from the Editor from this Week’s News:

- Michael Jackson acquitted

I hope that he will change his behavior in how he relates to young people. I wonder how many kids from the inner city were treated to a day at Neverland.

- The Government says that more people are living with AIDS

“We are seeing more infections, that’s the bad news. But the good news is many of us are living longer” says Terje Anderson, the Executive Director, National Association of People Living with AIDS in an article that appeared in an AP news article.

Also in the article written by Daniel Lee are statistics from the Centers for Disease Control and Prevention:

- Blacks make up 51% of new HIV diagnoses

- Living with AIDS by race: Blacks – 47%; whites – 34%; Hispanic- 15%; other – 2%

- HIV transmissions 45% male with male; 27% high risk heterosexual contact; 5% male sex with male and injection drug use and 22% injection Drug use.

The figures are alarming and it tells me that AIDS/ HIV is not going away. More people may be living longer, according to government statistics, but folks are still dying and a large proportion of those folks are Black folks. I sit in church after church service and attend AME meetings on all levels and I hear little or virtually nothing about AIDS/HIV. I hope that the African Methodist Episcopal Church has not fallen asleep!

- Supreme Court Justice Clarence Thomas disagrees with his colleagues

The majority of Supreme Court Justices in the JOHNSON v. CALIFORNIA, certiorari to the court of appeal of California, first appellate district found a “prima facie case of purposeful discrimination in jury selection.” Justice Clarence Thomas disagreed with his colleagues and filed a dissenting opinion.

Editor’s comment: What a man, what a man; the man is amazing and what an embarrassment!

- The Senate apologizes to the victims of lynching and the descendants of those victims for their failure to have enacted anti-lynching legislation:

The Senate finally apologizes, and well they should; I guess “better late than never.” The study on lynching in the United States conducted by Tuskegee University puts the number of lynching, mostly African Americans at 4,742. That’s a disgrace! Mike Madden, Tennessean Washington Bureau wrote in this morning’s (6/16/05) Tennessean (Nashville) that “The House passed such laws three times between 1890 and 1940, and seven Presidents petitioned the Congress for action. The Senate did not act.” And, to add insult to injury, The Tennessean reported that the following Senators, all Republicans, did not list themselves as co-sponsors of the bill:

Lamar Alexander of Tennessee
Robert Bennett of Utah
Thad Cochran of Mississippi
John Cornyn of Texas
Michael Crapo of Idaho
Michael Enzi of Wyoming
Church Grassley of Iowa
Judd Gregg of New Hampshire
Orrin Hatch of Utah
Kay Hutchison of Texas
Trent Lott of Mississippi
Richard Shelby of Alabama
Gordon Smith of Oregon
John Sununu of New Hampshire
Craig Thomas of Wyoming
John Thune of South Dakota

Appended below is the text of the Senate Resolution.
Whereas the crime of lynching succeeded slavery as the ultimate expression of racism in the United States following Reconstruction; (Agreed to by Senate)

1st Session

S. RES. 39
Apologizing to the victims of lynching and the descendants of those victims for the failure of the Senate to enact anti-lynching legislation.

February 7, 2005

June 13, 2005
Committee discharged; considered and agreed to
Apologizing to the victims of lynching and the descendants of those victims for the failure of the Senate to enact anti-lynching legislation.

Whereas the crime of lynching succeeded slavery as the ultimate expression of racism in the United States following Reconstruction;

Whereas lynching was a widely acknowledged practice in the United States until the middle of the 20th century;

Whereas lynching was a crime that occurred throughout the United States, with documented incidents in all but 4 States;

Whereas at least 4,742 people, predominantly African-Americans, were reported lynched in the United States between 1882 and 1968;

Whereas 99 percent of all perpetrators of lynching escaped from punishment by State or local officials;

Whereas lynching prompted African-Americans to form the National Association for the Advancement of Colored People (NAACP) and prompted members of B'nai B'rith to found the Anti-Defamation League;

Whereas nearly 200 anti-lynching bills were introduced in Congress during the first half of the 20th century;

Whereas, between 1890 and 1952, 7 Presidents petitioned Congress to end lynching;

Whereas, between 1920 and 1940, the House of Representatives passed 3 strong anti-lynching measures;

Whereas protection against lynching was the minimum and most basic of Federal responsibilities, and the Senate considered but failed to enact anti-lynching legislation despite repeated requests by civil rights groups, Presidents, and the House of Representatives to do so;

Whereas the recent publication of `Without Sanctuary: Lynching Photography in America' helped bring greater awareness and proper recognition of the victims of lynching;

Whereas only by coming to terms with history can the United States effectively champion human rights abroad; and

Whereas an apology offered in the spirit of true repentance moves the United States toward reconciliation and may become central to a new understanding, on which improved racial relations can be forged: Now, therefore, be it
Resolved, That the Senate—

(1) apologizes to the victims of lynching for the failure of the Senate to enact anti-lynching legislation;

(2) expresses the deepest sympathies and most solemn regrets of the Senate to the descendants of victims of lynching, the ancestors of whom were deprived of life, human dignity, and the constitutional protections accorded all citizens of the United States; and

(3) remembers the history of lynching, to ensure that these tragedies will be neither forgotten nor repeated.

Editor’s Comment: Lest we Forget – I hope that you will read all of the text below and let your children read it. Some of the problems Black people are experiencing today go back to much of what’s in the text below. We cannot afford to “go to sleep” or “remain asleep.” CHS III

The Making of a Slave
Delivered by Willie Lynch in 1712

This speech was delivered by Willie Lynch on the bank of the James River in the colony of Virginia in 1712. Lynch was a British slave owner in the West Indies. He was invited to the colony of Virginia in 1712 to teach his methods to slave owners there. The term "lynching" is derived from his last name. (references to the n-word have been omitted from this document and must be erased from American culture through substantive acts of economic atonement, repentance, repair and reconciliation.

Table of Contents

' Greetings
' Let’s Make A Slave
' Cardinal Principals For Making A Negro
' The Breaking Process Of The African Women
' The Negro Marriage Unit
' Controlled Language

I. Greetings

"Gentlemen. I greet you here on the bank of the James River in the year of our Lord one thousand seven hundred and twelve. First, I shall thank you, the gentlemen of the Colony of Virginia, for bringing me here. I am here to help you solve some of your problems with slaves. Your invitation reached me on my modest plantation in the West Indies, where I have experimented with some of the newest and still the oldest methods for control of slaves. Ancient Rome's would envy us if my program is implemented. As our boat sailed south on the James River, named for our illustrious King, whose version of the Bible we Cherish, I saw enough to know that your problem is not unique. While Rome used cords of wood as crosses for standing human bodies along its highways in great numbers, you are here using the tree and the rope on occasions.

I caught the whiff of a dead slave hanging from a tree, a couple miles back. You are not only losing valuable stock by hangings, you are having uprisings, slaves are running away, your crops are sometimes left in the fields too long for maximum profit, You suffer occasional fires, your animals are killed. Gentlemen, you know what your problems are; I do not need to elaborate. I am not here to enumerate your problems, I am here to introduce you to a method of solving them. In my bag here, I HAVE A FULL PROOF METHOD FOR CONTROLLING YOUR BLACK SLAVES. I guarantee every one of you that if installed correctly IT WILL CONTROL THE SLAVES FOR AT LEAST 300 HUNDREDS YEARS. My method is simple. Any member of your family or your overseer can use it. I HAVE OUTLINED A NUMBER OF DIFFERENCES AMONG THE SLAVES; AND I TAKE THESE DIFFERENCES AND MAKE THEM BIGGER. I USE FEAR, DISTRUST AND ENVY FOR CONTROL PURPOSES.

These methods have worked on my modest plantation in the West Indies and it will work throughout the South. Take this simple little list of differences and think about them. On top of my list is "AGE" but it's there only because it starts with an "A." The second is "COLOR" or shade, there is INTELLIGENCE, SIZE, SEX, SIZES OF PLANTATIONS, STATUS on plantations, ATTITUDE of owners, whether the slaves live in the valley, on a hill, East, West, North, South, have fine hair, course hair, or is tall or short. Now that you have a list of differences,

I shall give you a outline of action, but before that, I shall assure you that DISTRUST IS STRONGER THAN TRUST AND ENVY STRONGER THAN ADULATION, RESPECT OR ADMIRATION.

The Black slaves after receiving this indoctrination shall carry on and will become self refueling and self generating for HUNDREDS of years, maybe THOUSANDS. Don't forget you must pitch the OLD black Male vs. the YOUNG black Male, and the YOUNG black Male against the OLD black male. You must use the DARK skin slaves vs. the LIGHT skin slaves, and the LIGHT skin slaves vs. the DARK skin slaves. You must use the FEMALE vs. the MALE. And the MALE vs. the FEMALE. You must also have you white servants and over- seers distrust all Blacks. But it is NECESSARY THAT YOUR SLAVES TRUST AND DEPEND ON US. THEY MUST LOVE, RESPECT AND TRUST ONLY US. Gentlemen, these kits are your keys to control. Use them. Have your wives and children use them, never miss an opportunity. IF USED INTENSELY FOR ONE YEAR, THE SLAVES THEMSELVES WILL REMAIN PERPETUALLY DISTRUSTFUL. Thank you gentlemen."


It was the interest and business of slave holders to study human nature, and the slave nature in particular, with a view to practical results. I and many of them attained astonishing proficiency in this direction. They had to deal not with earth, wood and stone, but with men and by every regard they had for their own safety and prosperity they needed to know the material on which they were to work. Conscious of the injustice and wrong they were every hour perpetuating and knowing what they themselves would do. Were they the victims of such wrongs? They were constantly looking for the first signs of the dreaded retribution. They watched, therefore with skilled and practiced eyes, and learned to read with great accuracy, the state of mind and heart of the slave, through his sable face. Unusual sobriety, apparent abstractions, sullenness and indifference indeed, any mood out of the common was afforded ground for suspicion and inquiry. Frederick Douglas LET'S MAKE A SLAVE is a study of the scientific process of man breaking and slave making. It describes the rationale and results of the Anglo Saxons' ideas and methods of insuring the master/slave relationship. LET'S MAKE A SLAVE "The Original and Development of a Social Being Called "The Negro." Let us make a slave. What do we need? First of all we need a black n-word man, a pregnant n-word woman and her baby n-word boy. Second, we will use the same basic principle that we use in breaking a horse, combined with some more sustaining factors. What we do with horses is that we break them from one form of life to another that is we reduce them from their natural state in nature. Whereas nature provides them with the natural capacity to take care of their offspring, we break that natural string of independence from them and thereby create a dependency status, so that we may be able to get from them useful production for our business and pleasure


For fear that our future Generations may not understand the principles of breaking both of the beast together, the n-word and the horse. We understand that short range planning economics results in periodic economic chaos; so that to avoid turmoil in the economy, it requires us to have breath and depth in long range comprehensive planning, articulating both skill sharp perceptions.

We lay down the following principles for long range comprehensive economic planning. Both horse and n-words is no good to the economy in the wild or natural state. Both must be BROKEN and TIED together for orderly production. For orderly future, special and particular attention must be paid to the FEMALE and the YOUNGEST offspring. Both must be CROSSBRED to produce a variety and division of labor. Both must be taught to respond to a peculiar new LANGUAGE. Psychological and physical instruction of CONTAINMENT must be created for both.

We hold the six cardinal principles as truth to be self evident, based upon the following the discourse concerning the economics of breaking and tying the horse and the n-word together, all inclusive of the six principles laid down about.

NOTE: Neither principle alone will suffice for good economics. All principles must be employed for orderly good of the nation. Accordingly, both a wild horse and a wild or nature n-word is dangerous even if captured, for they will have the tendency to seek their customary freedom, and in doing so, might kill you in your sleep. You cannot rest. They sleep while you are awake, and are awake while you are asleep. They are DANGEROUS near the family house and it requires too much labor to watch them away from the house.

Above all, you cannot get them to work in this natural state. Hence both the horse and the n-word must be broken; that is breaking them from one form of mental life to another. KEEP THE BODY TAKE THE MIND! In other words break the will to resist. Now the breaking process is the same for both the horse and the n-word, only slightly varying in degrees. But as we said before, there is an art in long range economic planning.

YOU MUST KEEP YOUR EYE AND THOUGHTS ON THE FEMALE and the OFFSPRING of the horse and the n-word. A brief discourse in offspring development will shed light on the key to sound economic principles. Pay little attention to the generation of original breaking, but CONCENTRATE ON FUTURE GENERATION. Therefore, if you break the FEMALE mother, she will BREAK the offspring in its early years of development and when the offspring is old enough to work, she will deliver it up to you, for her normal female protective tendencies will have been lost in the original breaking process. For example take the case of the wild stud horse, a female horse and an already infant horse and compare the breaking process with two captured n-word males in their natural state, a pregnant n-word woman with her infant offspring. Take the stud horse, break him for limited containment. Completely break the female horse until she becomes very gentle, where as you or anybody can ride her in her comfort. Breed the mare and the stud until you have the desired offspring. Then you can turn the stud to freedom until you need him again. Train the female horse where by she will eat out of your hand, and she will in turn train the infant horse to eat out of your hand also. When it comes to breaking the uncivilized n-word, use the same process, but vary the degree and step up the pressure, so as to do a complete reversal of the mind. Take the meanest and most restless n-word, strip him of his clothes in front of the remaining male n-words, the female, and the n-word infant, tar and feather him, tie each leg to a different horse faced in opposite directions, set him a fire and beat both horses to pull him apart in front of the remaining n-word. The next step is to take a bull whip and beat the remaining n-word male to the point of death, in front of the female and the infant. Don't kill him, but PUT THE FEAR OF GOD IN HIM, for he can be useful for future breeding.


Take the female and run a series of tests on her to see if she will submit to your desires willingly. Test her in every way, because she is the most important factor for good economics. If she shows any sign of resistance in submitting completely to your will, do not hesitate to use the bull whip on her to extract that last bit of b-word out of her. Take care not to kill her, for in doing so, you spoil good economic. When in complete submission, she will train her off springs in the early years to submit to labor when the become of age. Understanding is the best thing. Therefore, we shall go deeper into this area of the subject matter concerning what we have produced here in this breaking process of the female n-word. We have reversed the relationship in her natural uncivilized state she would have a strong dependency on the uncivilized n-word male, and she would have a limited protective tendency toward her independent male offspring and would raise male off springs to be dependent like her. Nature had provided for this type of balance. We reversed nature by burning and pulling a civilized n-word apart and bull whipping the other to the point of death, all in her presence. By her being left alone, unprotected, with the MALE IMAGE DESTROYED, the ordeal caused her to move from her psychological dependent state to a frozen independent state.

In this frozen psychological state of independence, she will raise her MALE and female offspring in reversed roles. For FEAR of the young males life she will psychologically train him to be MENTALLY WEAK and DEPENDENT, but PHYSICALLY STRONG. Because she has become psychologically independent, she will train her FEMALE off springs to be psychological independent. What have you got? You've got the N-WORD WOMAN OUT FRONT AND THE N-WORD MAN BEHIND AND SCARED. This is a perfect situation of sound sleep and economic. Before the breaking process, we had to be alertly on guard at all times. Now we can sleep soundly, for out of frozen fear his woman stands guard for us. He cannot get past her early slave molding process. He is a good tool, now ready to be tied to the horse at a tender age. By the time a n-word boy reaches the age of sixteen, he is soundly broken in and ready for a long life of sound and efficient work and the reproduction of a unit of good labor force. Continually through the breaking of uncivilized savage n-word, by throwing the n-word female savage into a frozen psychological state of independence, by killing of the protective male image, and by creating a submissive dependent mind of the n-word male slave, we have created an orbiting cycle that turns on its own axis forever, unless a phenomenon occurs and re shifts the position of the male and female slaves. We show what we mean by example. Take the case of the two economic slave units and examine them close


We breed two n-word males with two n-word females. Then we take the n-word male away from them and keep them moving and working. Say one n-word female bears a n-word female and the other bears a n-word male. Both n-word females being without influence of the n-word male image, frozen with a independent psychology, will raise their offspring into reverse positions. The one with the female offspring will teach her to be like herself, independent and negotiable (we negotiate with her, through her, by her, negotiates her at will). The one with the n-word male offspring, she being frozen subconscious fear for his life, will raise him to be mentally dependent and weak, but physically strong, in other words, body over mind. Now in a few years when these two offspring's become fertile for early reproduction we will mate and breed them and continue the cycle. That is good, sound, and long range comprehensive planning.


Earlier we talked about the non economic good of the horse and the n-word in their wild or natural state; we talked out the principle of breaking and tying them together for orderly production. Furthermore, we talked about paying particular attention to the female savage and her offspring for orderly future planning, then more recently we stated that, by reversing the positions of the male and female savages, we created an orbiting cycle that turns on its own axis forever unless a phenomenon occurred and resift and positions of the male and female savages. Our experts warned us about the possibility of this phenomenon occurring, for they say that the mind has a strong drive to correct and re-correct itself over a period of time if I can touch some substantial original historical base, and they advised us that the best way to deal with the phenomenon is to shave off the brute's mental history and create a multiplicity of phenomena of illusions, so that each illusion will twirl in its own orbit, something similar to floating balls in a vacuum. This creation of multiplicity of phenomena of illusions entails the principle of crossbreeding the n-word and the horse as we stated above, the purpose of which is to create a diversified division of labor thereby creating different levels of labor and different values of illusion at each connecting level of labor. The results of which is the severance of the points of original beginnings for each sphere illusion. Since we feel that the subject matter may get more complicated as we proceed in laying down our economic plan concerning the purpose, reason and effect of crossbreeding horses and n-word, we shall lay down the following definition terms for future generations. Orbiting cycle means a thing turning in a given path. Axis means upon which or around which a body turns. Phenomenon means something beyond ordinary conception and inspires awe and wonder. Multiplicity means a great number. Means a globe. Cross breeding a horse means taking a horse and breeding it with an ass and you get a dumb backward ass long headed mule that is not reproductive nor productive by itself. Crossbreeding n-words mean taking so many drops of good white blood and putting them into as many n-word women as possible, varying the drops by the various tone that you want, and then letting them breed with each other until another circle of color appears as you desire. What this means is this; Put the n-words and the horse in a breeding pot, mix some assess and some good white blood and what do you get? You got a multiplicity of colors of ass backward, unusual n-words, running, tied to a backward ass long headed mules, the one productive of itself, the other sterile. (The one constant, the other dying, we keep the n-word constant for we may replace the mules for another tool) both mule and n-word tied to each other, neither knowing where the other came from and neither productive for itself, nor without each other.


Crossbreeding completed, for further severance from their original beginning, WE
MUST COMPLETELY ANNIHILATE THE MOTHER TONGUE of both the new n-word and the new mule and institute a new language that involves the new life's work of both. You know language is a peculiar institution. It leads to the heart of a people. The more a foreigner knows about the language of another country the more he is able to move through all levels of that society. Therefore, if the foreigner is an enemy of the country, to the extent that he knows the body of the language, to that extent is the country vulnerable to attack or invasion of a foreign culture. For example, if you take a slave, if you teach him all about your language, he will know all your secrets, and he is then no more a slave, for you can't fool him any longer, and BEING A FOOL IS ONE OF THE BASIC INGREDIENTS OF AN INCIDENTS TO THE MAINTENANCE OF THE SLAVERY SYSTEM. For example, if you told a slave that he must perform in getting out "our crops" and he knows the language well, he would know that "our crops" didn't mean "our crops" and the slavery system would break down, for he would relate on the basis of what "our crops" really meant. So you have to be careful in setting up the new language for the slaves would soon be in your house, talking to you as "man to man" and that is death to our economic system. In addition, the definitions of words or terms are only a minute part of the process. Values are created and transported by communication through the body of the language. A total society has many interconnected value system. All the values in the society have bridges of language to connect them for orderly working in the society. But for these language bridges, these many value systems would sharply clash and cause internal strife or civil war, the degree of the conflict being determined by the magnitude of the issues or relative opposing strength in whatever form. For example, if you put a slave in a hog pen and train him to live there and incorporate in him to value it as a way of life completely, the biggest problem you would have out of him is that he would worry you about provisions to keep the hog pen clean, or the same hog pen and make a slip and incorporate something in his language where by he comes to value a house more than he does his hog pen, you got a problem. He will soon be in your house.

(Additional Note: = "Henty Berry, speaking in the Virginia House of Delegates in 1832, described the situation as it existed in many parts of the South at this time: "We have, as far as possible, closed every avenue by which light may enter their (the slaves) minds. If we could extinguish the capacity to see the light, our work would be complete; they would then be on a level with the beasts of the field and we should be safe. I am not certain that we would not do it, if we could find out the process and that on the plea of necessity."

From Brown America, The story of a New Race by Edwin R. Embree. 1931 The Viking Press.


Please, I need your help in getting the word out to qualified applicants. As chairman of the Woodford County Human Rights Commission, and as a member of the Site Based Decision Making Council of the Woodford County High School, and as a local pastor, I, along with others, have been pressuring the local school system to hire non-white certified employees, a job which has been done in dismal fashion up to now. Only recently has the first African-American principal been hired, to take her new job on July 1, 2005. Our school system is about 12-14% non-white, yet until this school year, only five out of 138 certified staff were non-white (this includes four African Americans and one Hispanic, the four all being at the High School where I am on the council). Today, it was announced at the Council meeting that we have IMMEDIATE openings for Principal and Assistant Principal at the High School. Of course, sitting on the Council, I cannot and will not guarantee ANYONE preferential treatment towards hiring. But I can and do have the influence to ensure FAIR treatment for QUALIFIED candidates.

Please know we are being encouraged to make our decision ASAP, as school starts for the fall on August 11. This means applicants need to apply IMMEDIATELY. Interested parties can visit the District web site, http://www.woodford.k12.ky.us/district/employment/ for information on these and other vacancies. Those persons applying from outside the state of Kentucky are encouraged to also visit http://www.education.ky.gov/cgi-bin/MsmGo.exe?grab_id=39105490&EXTRA_ARG=IMAGE%3DSearch&host_id=1&page_id=372&query=sbdm+councils&hiword=SBDM
+COUNCILS+ to learn about the Site Based Decision Making Council law.

I know this is a lot to digest, but when I complain that we are not doing enough, I am told "there are no qualified applicants!" Please spread the word, encourage applicants, and help me over this hurdle. Thanks for your consideration and prayers.

Kenneth J. Golphin, Pastor
Saint Paul AME Church, Versailles, KY
859 873 1848


Editor's note: American reader will note that clock time is listed using the international designation for time, e.g., 7:30 p.m. is listed as 19h30. The AME Church is a global Church and we will list hour and minutes, and some spelling variations, i.e. "organization spelled organisation" as submitted by our overseas reporters. The Christian Recorder will also attempt to maintain articles in the native language submitted by the author.


Joint BoCE & Lay Convention 2005
St. Nicholas AME Church, Kronlein
24-26 June 2005

Rt. Rev. Samuel L Green Sr, Bishop
Rev. Neels J Simon, Presiding Elder
Rev. Leslie Leukes, Pastor

Friday, 24 June 2005

18h00 Arrival and Registration
- St. Nicholas Hosting Committee
o N$70-00 Sustentation

19h00 Joint 2nd + 3rd Quarterly Conferences
- Chairman: Rev. Neels J Simon, PE
- Devotion: Rev. Hendrik D Kahoy

Saturday, 25 June 2005

07h30 Breakfast

08h30 Opening Worship Celebration
- Liturgist: Bro. Charles Pieter
- Preacher: Licentiate Penias E Topnaar

10h30 Effective Christian Education in the Local Church
- Moderator: Rev. Neels J Simon, PE
- Presenter: Rev. Leslie Leukes

11h30 Business Session 1 (2 separate venues for each PE District)
- Moderator: District BoCE Director
o Roll Call
o Presiding Elder’s Word
o Director’s Word
o Local Reports

13h00 Lunch

14h30 Devotion

- Rev. Sam S Herero

14h50 Strengthening the Local Lay Organizations
- Moderator: Rev. Dr. Andreas Biwa, PE
- Presenter: President Alfredt S Goliath

16h00 Business Session 2 (2 separate venues for each PE District)
- Moderator: District Lay President
o Roll Call
o Presiding Elder’s Word
o President’s Word
o Local Reports

18h00 Supper

19h30 District-in-Concert
- Rev. Leslie Leukes, Organiser
- Admission: N$5-00 per person

Sunday, 26 March 2005

07h30 Breakfast

08h30 Model Sunday Church School
- Rev. Hendrik I Ludwig
- Rev. A B Sauerwein

09h30 Closing Worship Celebration
- Liturgist: Rev. Jonas !Nakhom
- Preacher: Rev. Dr. Andreas Biwa, PE
- Chief Celebrant: Rev. Neels J Simon, PE

13h00 Lunch and Departure

Editor's note: Joint BoCE & Lay Convention Financial
Commitments cannot be displayed in this format.

Important Dates & Events
Lay Convention Hoachanas East N$80-00 p.p.
Annual Conference 24-28 Aug 2005 Bethel Memorial N$150-00 p.p.

Quarterly Conferences Dates
Church Date & Time Assessment
St. James 19 Aug 2005 @ 18h00 600-00
St. Mark’s 20 Aug 2005 @ 14h00 600-00
St. Peter’s 20 Aug 2005 @ 19h00 600-00
Moria 21 Aug 2005 @ 17h00 400-00
Bethesda 21 Aug 2005 @ 09h00 400-00
Rietoog 21 Aug 2005 @ 14h00 200-00
Total 2 800-00


Gibeon & Keetmanshoop Presiding Elder Districts

District Conventions 2005
St. Nicholas AME Church, Gibeon
24-26 June 2005

Opening Worship Service
Liturgist: Bro. Charles L Pieter

The Rt. Rev. Samuel L Green Sr, Bishop
Rev. Neels J Simon, Presiding Elder
Rev. Leslie Leukes, Pastor

Procession & Prelude: Clergy and Officers

Doxology & Call to Worship Rev. Leslie Leukes

║Kha ║kha-aob: Tita ge ra !gâia╪gao, ║nān tita !oa: “Ada !Khub di ommi !oa gû re!“ ti ra mîn !nâ. Sida di ╪aidi ge sa dao-ams !nâ mâ, O Jerusalemse.

│Hoahâb: │Gui tsēs │guisa Sa ai-omgu !nâ hâs ge, │oadisi tsede│khara !khaen ai hâs !gâ -ai a !gâi, xui-ao ta ge tita ║hûibasen hâ, ti Elob di dao-ams tawa hâsa, ╪omxase ta ni eloxoresasib di omgu !nâ ║ans xa.

║Kha ║kha-oab: !Khūb, sada Elob di ommi !aroma ta ge !gâiba ra ôa-amba si.
│Haohâb: ║Nān, !Khūb di ommi !nâ ╪gāhe hân, ge ai-omgu Sada Elob digu !nâ !nâ nira │omkhâina.

║Kha ║kha-oab: Tita ge │nam hâ Sa ommi di ║anhâba tsî ║nā !khaes !gôasib âts ║an!nâ hâsa,!Khūtse.
│Haohâb: !Khūb ge ║Ib di !anu tempeli !nâ hâ, xuige ab !hūbaib hoaba ║Ib ai!â !no re.
║Kha║kha aob: Adi !gâiba tsi re,ti ams di midi tsi ╪goab âtab di ╪âi╪ âisendi tside, ti !Khu, ti !Gare-│Ui tsi Ore-aotse !
│Haohâb: ║Naeba re !Khūba │asa-am-e, buruxanab ta di ama-ga. Tita ge ╪gom╪gomsasib tsi ╪hanu- aisib !Khūb diba nira gare. A ,!Khūba ta ge nira ║naeba.

Opening Hymns: Holy, Holy, Holy; Lord, God Almighty! Ameh 298

1. !Anu, !Anu, !Anu! !Khū Elo, Hoa│gaixa
╪Khaisib tsî │gore│îs tsî !gôabats ta māhe
!Anu, !Anu, !Anu, │Namts !khūhats tsi │Gaisats,
!Nona│guiratsa, da ge ra ║naeba.
2. !Anu, !Anu, !Anu, !gâi! ōn ta │hommi !nâ
ao║gui ║în !gōm│gau kronde, ║Gû, │Gôa tsî Gaga.
Xerub tsî Serafgu !hon tsî Satsa ra koa.
Hâ ge īts, hâ ats, nî hâ │amose.

3. !Anu, !Anu, !Anu, │amo ╪khaitsi !Nâtse
Sida mûs ge a kō ║oa Sa ╪khaisa !nâba.
Sats │guits ge a !Anu, naun hoan ge a !khaena,
│guise │gaisats, !gâib xa │oa hâtsa.

4. !Anu, !Anu, !Anu, !Khū Elo Hoa│gaixa
Sa sîsengu ra koa tsi !hūb tsî │hommi !nâ.
!Anu, !Anu, !Anu, │Namts !khūhâ tsî │Gaisats,
!Nona │guiratsa da ge ra ║naeba. Amen

The Invocation: Rev. Hendrik D Kahoy

Welcome & Announcements Rev. Daniel Schmidt

Scripture Lessons
Old Testament __________ Rev. Hendrik I Ludwig
New Testament __________ Rev. Jonas !Nakhom
Epistle __________ Rev. A B Sauerwein

The Contemporary Decalogue Summary: AMEH 10 Rev. N J Simon, PE

Kai Elo, hoan xa !Anutse Sa !gâisiba ta ge ra koa
╪Âis âtsats ge ge ║khā║ khā te Hui îta ╪hanub âtsa !gôa.
║Kha║kha-aob: ║Nâi nēsi !ga re !gao!gâxasib tsî hoa !goetsisib │kha, Elob ge ║aes âba mā ≠hanuba tsî nēti māba: Tita ge !Khūta, sa Elota, khowo!gāsis di omma xu ge ≠gae≠gui tsita.│Khara elogats ge Ti âi!â ūhâ tide!
│Haohab: Amen, │khom da !Khūtse!
║Kha║kha-aob: [Ada│gore!] - !Khū Elotse, Sa di !Anu Gagaba sî║nâre da re, îb !ao!gâxasiba sida !nâ ╪khai╪khai re, Sa di ╪hanuba da nîra !anuse ūhâ tsî ║nâu│namse. Khôa╪ui re │ui╪gaoga sida xu, │ûba re sida ║orena î hui da Sa ╪hanuba !khō│gai tsî ║îb !oa ûisa. Amen
│Haohab: Amen,║nasa !oa │khom da Elob ║Khaotse!
║Kha║kha-aob: Ab !gôahe re ║Gûb, │Gôab tsî !Anu Gagaba.
│Haohâb: ╪Khaisibab ║Gûba ûha tsî ║khati │Gôab tsî !Anu Gagaba.
Tsoatsoas xu ge i i khemi; i-a tsî nîra ī kh’mi │amos kose. Amen. Amen.

Hymn of Praise: Take Time To Be Holy Ameh 304 / BH 286

1. !Anu kaisens ║aeb ge, tib ta !Khūba mî,
ge ║îb tawa hā re; î Mîsa │khaehe
Elob ôana khoexa, Hūi, ╪khawusana !
Tā du !khamin !gâ re, ║îb │khaega ╪gansa !

2. !Anu kaisens ║aeb ge !khoegau !hūbaib !na,
ge khaisens ║ae-e ôa; Jesub │kha │haos !oa !
Jesub !oa kōkhâi re; îts║îb khama ī !
║Nātin ga tanisen, on ║îb kh’mi nî ī.

3. !Anu kaisens ║aeb ge ab ╪gae╪gui !Khūba !
Tā║îba xū ║hâbē, Hoa ║ae hâ !Khūb !gao
!Gâi tsî !oaxa tsēn !na !hū│hui !Khūba sao.
Jesub !oa │gui kōkhâi, ╪gomsa ║îb ai mâi !

4. !Anu kaisens ║aeb ge │omsa !nō!no re !
Sada ╪âis tsî daoga ║îb !ommi !na mā !
Gagab âb ge sada │aus !oa ra ╪gae╪gui.

!Haesets nî ║kha kaihe│gawi !oabas !oa. Amen

Presentation of the Preacher: Rev. Neels J Simon, PE

Sermonic Hymn: Holy Bible, Book Divine BH 205

1. Elobmî, !Anu ╪Khani, 2. Gāhâta ra !khâikhomse
!gom│gau ║ui, sas ge a ti. tsî Hūi-aob │Namma ║gause !
Mâpaxū ta hâsa mî Tis a tsîs ta ╪gae╪gui te;
tsîs taita asa ║gau te. ║Khara tsîs ta│ûba te.

3. !Oab ║aeb !nâs ta ║khae╪gao te 4. ╪Hôa tes ta !gâin !goaxasa
gā║ōb !hūb !na ra tsâta. tsîs ║ore-aon │gōra!gâ.
Ti ╪goms ge ra ║khā║khā te, !Anu Mîs ti Elob dis,
khoeb ║orena dan ║khāsa. !gom│gau ║uis, sas ge a ti. Amen

THE PREACHED WORD: Licentiate Penias E Topnaar

Offerings By Churches - Rev. Neels J Simon, PE
Music to be provided by the Brass Ensemble & Choirs

Closing Remarks Host Pastor & Presiding Elder

Doxology & Benediction - The Preacher



District Conference 2005
St. Mark’s AME Church, Gibeon
24-26 June 2005

- Liturgist: Rev. Daniel Schmidt

Rt. Rev. Samuel L Green Sr, Bishop
Rev. Neels J Simon, Presiding Elder
Rev. Leslie Leukes, Pastor
Procession & Prelude Church Choirs, Officers & Clergy

Doxology & Call to Worship Rev. Daniel Schmidt

Leier: Laat julle lig so skyn voor die mense, dat hulle julle goeie werke kan sien en julle Vader wat in die hemele is, verheerlik.

Gemeente: Alles wat julle dan wil hê dat die mense aan julle moet doen – net so moet julle aan hulle ook doen.
Leier: Nie elkeen wat sê, ‘Here, Here’ sal ingaan in die koninkryk van die hemele nie, maar hy wat die wil van my Vader doen wat in die hemele is.

Gemeente: Laat ons dan terwyl ons die geleentheid het, aam almal goed doen, maar die meeste aan die huisgenote van die geloof.

Leier: Want God is nie onregverdig om julle werke te vergeet en die liefde arbeid wat julle betoon vir Sy naam nie, omdat julle die heiliges gedien het en nog dien.

Gemeente: Maar wie die goed van die wêreld het en sy broeder sien gebrek ly en sy hart vir hom toesluit, hoe bly die liefde van God in hom? Wie hom ontferm oor die arme, leen aan die Here, en Hy sal hom sy weldade vergelde

Opening & Benevolence: I Am Thine O Lord Ameh 267 / BH 283

1. Sa khoeda ge !Khū Sa Domma ra !gâ, 2. Nēsi Sa !oabas !oa khai te !Khūtse
╪hôa raba │nammi âtsa. Sa di kai │khōmmi │gaib │kha !
╪Gom!gâs │kha ta ge ra kōkhâi As │gaisase Sats ai !âu ti │ōmsa
Sats !oa; Sa │gūse ta nî hâ ga. tsî ╪âis hoas │kha Sats !nâ mâ.
╪Gae│gū│gū te; !Gâi!nâxa !Khūtse
Sats ge ║ō-ai !gâuhaib !oa ╪Gae│gū│gū te
Sats !oa, !Gâi!nâxa !Khūtse Sa di │aoxa!nammi !oa. Amen

3. Nē ║aerob ama!gâia╪gaob dib !nâ 4. !Gāmsib, Sa│Nammi diba ta !khā t’ma
ta Sa trons ai!â !hon re ! ╪ōrise ta ôa bi t’ma;
Ti Elots !oa ta ga │gōre xaweb dâba│gawise !âu te hâ
ota tsâ khoexasib âtsa re. ata sī tsâ ╪khîb âtsa.

The Invocation: Rev. Dr. N C Christians, PEE

Welcome & Announcements: Rev. Leslie Leukes

Scripture Lessons
OT ____________ Lic. Johannes Isaack
NT ____________ Lic. Salomon Jacobs
Ep. ____________ Lic. Penias E Topnaar
The Contemporary Decalogue: AMEH 10 Rev. Dr. Hendrik Witbooi

Kai Elo, hoan xa !Anutse Sa !gâisiba ta ge ra koa
╪Âis âtsats ge ge ║khā║ khā te Hui îta ╪hanub âtsa !gôa.

║Kha║kha-aob: ║Nâi nēsi !ga re !gao!gâxasib tsî hoa !goetsisib │kha, Elob ge ║aes âba mā ≠hanuba tsî nēti māba: Tita ge !Khūta, sa Elota, khowo!gāsis di omma xu ge ≠gae≠gui tsita.│Khara elogats ge Ti âi!â ūhâ tide!
│Haohab: Amen, │khom da !Khūtse!

║Kha║kha-aob: [Ada│gore!] - !Khū Elotse, Sa di !Anu Gagaba sî║nâre da re, îb !ao!gâxasiba sida !nâ ╪khai╪khai re, Sa di ╪hanuba da nîra !anuse ūhâ tsî ║nâu│namse. Khôa╪ui re │ui╪gaoga sida xu, │ûba re sida ║orena î hui da Sa ╪hanuba !khō│gai tsî ║îb !oa ûisa. Amen
│Haohab: Amen,║nasa !oa │khom da Elob ║Khaotse!

Kha║kha-aob: Ab !gôahe re ║Gûb, │Gôab tsî !Anu Gagaba.
│Haohâb: ╪Khaisibab ║Gûba ûha tsî ║khati │Gôab tsî !Anu Gagaba.
Tsoatsoas xu ge i i khemi; i-a tsî nîra ī kh’mi │amos kose. Amen. Amen.

Presentation of the Preacher: Rev. Hendrik D Kahoy

Hymn of Preparation: Break Thou the Bread of Life

1. Khôaba te ûib di pereb xa !Khūtse 2. │Khaeba mā, am!nâxa ta ga !nūbai;
Sa di │khaeba ║gui!nâba te hâse; î hoada │guhâsib âtsa tsâ kai.
îta am!nâxa║hao Sa !gâuhaib !gao !Khū, mā da│ûbasa; îb !aoba bē ,
Tsî ti │ōmsa ╪khîba hōba !Khūtse îda tsâ Sa kai ╪khîb ûi kai raba.

3. !Khū, Sa │khommi │guib ge nî ║khā kai da 4. Ôa!nâ!ganu te re ti Elotse!
Sa tāb tawa da am!nâxa ║khāsa. Sats │guits a ti di ╪gaoba ╪an xuige.
!Gū-ai ║oren âda; îda │khomma ║Ābe ti ║ōreba; î gagaba,
xū hō║khā │omdi âda khoakhoasa. Mā Sa ║ōba ta nî ao║nâ ║khāse.

5. Koa tsi ta ra │khomxa!nâ Elotse, !nū!nâxasib âts !aroma
Tita tsîn ga │khomhe tsî │ûbahe ob !hūb !nâ a │khai ║nātikō│namma.

THE SPOKEN WORD - Rev. Dr. Andreas Biwa, PE

The Invitation to Christian Discipleship Rev. Hendrik I Ludwig

Tithes, Offerings & Sacrifices Rev. Neels J Simon, PE

Communion Hymn: WAT LIEFDEBLIJK, WAT HEIL G.L. 126

1. Kai re │Namtse, !gâi! ō kai re !Khūb di tāb !oa ║khauhe ║khāse;
║Îb ║ōba ta nî ╪an kaihe, Hāb nîs kose, Hāb nîs kose.

2. Tsēs, p’reb tsî ╪auxûib ra │khaehes, autsûgu âb ra ╪an╪anhes
║Îb ╪ûb │ōms ╪ûxūse khaihes; Hāb nîs kose, Hāb nîs kose.

3. Tsî │gaib nē │hōmsi ╪ûs dib !nâ da !gûkhoesis !nâ sao tsis ge.
│Hōmparadys !nâ ūsi da Hāb nîs kose, Hāb nîs kose.

4. Xâi║nâb !Khūb dib ga │ō tsēs ai tsî ║ōhanats ga ╪khai╪khaikhâi,
║Îb din ga ║Îb !oa sī !nūbai; Hāb nîs kose, Hāb nîs kose.

5. !Gâi! ō !âus ╪gaogu di dâse, !Khū ╪khai╪om !âu kai da ║nâi re;
ama ╪goms tsî tanixas │kha. Hāb nîs kose, Hāb nîs kose. Amen

The Holy Communion
Rev. Neels J Simon – Chief Celebrant

Hymn of Fellowship: Jesus, Keep Me Near the Cross Ameh 144
1. !Gâuhaib âts !gao !khō│gai te, 2. !Gâuhaib !gao │hawi-aob kh’mi
ûib │aus ta ╪nâ !khaeb ai. Ta ge ge │khū│khūhe.
Ab ûi║gamma dâubate Jesub ║ā te, hui╪ui tsî,
îb │ōm│aeb ti xū │khai ! ti ║ōb ûib âb mās ge.

!Gâuhaib !gao, !gâuhaib !gao ta nî Jesub !khō│kha;
os ti ║nae-ams nîra ║hao, │amose, │gawise. Amen

3. !Gâuhaib !gao ╪āhe ║Khaotse, 4. !Gauhâib !gao ta ra hâ ╪gao,
!khū hâse │khom te re !âu ta ra ╪gom!gâs│kha,
tsî !gâuhaib │gaib xa sâuhe îs ti │ōmsa sī mû║hao
hâse tsēde hâ re ! nēba t’ ra ║khōrena.

Doxology & Benediction The Preacher




The Radisson Hotel, which is nearest the campus, is taking reservations. Call-800-333-3333 to make your reservations for the 2006 Ministers Conference.


A $20 dollar bill seems so large in church, but so small at the mall!

Two hours seem so long at church and so short when you're watching a good movie or an engaging sports event!


Jun. 15, 2005

NOTE: The following article may be used as a sidebar to UMNS #349. Photographs are available at http://umns.umc.org .
By United Methodist News Service

Twenty-five years ago, a group of African-American United Methodists felt called to bring "songs of the soul and soil" from the black church into mainline church hymnals.

The power of those songs finally convinced church leaders to publish Songs of Zion.

The Rev. William B. McClain, in a paper on "The Story of Songs of Zion: Pioneering Paths in a Strange Land," chronicles the efforts of the National Advisory Task Force on the Hymnbook Project as they worked to convince church leaders to print a songbook of African-American religious music.

McClain, a professor of preaching and worship at Wesley Theological Seminary, Washington, laid the groundwork for the songbook by writing articles and giving lectures and speeches criticizing the standard hymns of mainline Euro-American denominations. He pointed out that much was missing from the hymnals and being missed by not including the spirituals, gospel songs and hymns written by African-American sacred music composers.

The 1966 Methodist Book of Hymns included only one hymn by a black composer: Charles Tindley's "When the Storms of Life are Raging." Five African-American spirituals were in the hymnal, as well.

In 1973, McClain presented a workshop for the denomination's Board of Discipleship in which he issued an urgent and critical recommendation to "develop a songbook from the black religious tradition to be made available to United Methodist churches." The recommendation was adopted and McClain was given authority to form a committee to research the project.

The task force researched, sent out surveys, collected and compiled songs. Workshops and seminars were held in all sections of the country. Members of the Black Methodists for Church Renewal, a caucus of the United Methodist Church formed in 1968, encouraged and volunteered their time to work on the project.

"It was a labor of love and an effort to lay our contribution on the altar of the church we all loved so much," McClain said.

When all the work had been done, a meeting was called and a vice-president of the United Methodist Publishing House was invited to attend to hear the final proposal for the songbook.

"The representative came with doubts about the quality, function and marketing

possibilities of such a venture and expressed this opinion in abundantly clear language," McClain said.

This executive also came with the authority to make a decision on whether the book would be published. "He seemed determined to exercise his pre-determined judgment," McClain said.

After much discussion, one member of the committee, in frustration said, "Let's stop talking about these songs, let's sing them!" McClain said when the songs burst forth, a door opened for the project.

McClain describes how one member of the committee quietly went over to the piano and started softly singing "Precious Lord, Take My Hand." At the end of the song, everyone, including the publishing house executive, had tears in their eyes, McClain said. It was at that point that the executive decided a "few thousand copies" could be printed.

Music of the African-American heritage brought people together when the United Methodist Board of Discipleship created Songs of Zion in 1981. Abingdon Press published the songbook and it was sold through the United Methodist Publishing House and Cokesbury. The first hymnal compiled by African Americans and published by a predominantly white denomination, Songs of Zion brought the sacred music of African-American culture to the pews of predominantly white denominations.
The United Methodist Publishing House received more than 85,000 orders within the first few months of announcing the book would be published. Since its publication, Songs of Zion has sold more than a million copies to denominations around the world. Its buyers are multi-ethnic and ecumenical.

McClain believes the effect of the songbook on the church have been significant, reaching across racial and denominational boundaries. Many of the songs are included in the most recent United Methodist Hymnal.

"In the almost 25 years of use of the Songs of Zion it has proven that the musical genres in worship in any Christian church can be broadened," McClain said.
Though not the first hymnal representing the African-American church tradition, Songs of Zion was the first hymnal compiled by African Americans and published by a predominantly white denomination.

McClain believes the publishing of Songs of Zion led to other mainline denominations looking more closely at sacred music coming from African-American religious tradition and the black church.

Lift Every Voice and Sing was published by the Episcopal church in 1981; Lead Me, Guide Me, was published by the Roman Catholic Church in 1981; the Lutheran Church published This Far by Faith: An African Resource for Worship in 1999; and The African American Heritage Hymnal, an ecumenical hymnal, was published in 2001.

The United Methodist Church also gave attention to other ethnic minorities by publishing Hymns from the Four Winds, Asian, 1983; Celebremos I and II, Hispanic, 1992; and Voices: Native American Hymns and Worship Resources, Native American, 1992.
"Little did we know when we started work on the project that it would receive such acceptance, receive such wide use, stimulate such discussion and debate, set in motion a plethora of so many publications of other song books and shape so much of what has happened to church hymnals and continues to happen since Songs of Zion came out in print," McClain said. "May it all be to the glory of God!"

*Information for this story is from "The Story of Songs of Zion: Pioneering Paths in a Strange Land," written by the Rev. William B. McClain.
News media contact: Kathy L. Gilbert, Nashville, Tenn., (615) 742-5470 or newsdesk@umcom.org.
United Methodist News Service
Photos and stories also available at:


Armenian Church leaders announce new partnership to build Habitat homes

BENTON HARBOR and DETROIT, Mich. (June 16, 2005) – Volunteers from more than 50 churches will help sponsor and build more than 40 homes during Habitat for Humanity’s 2005 Jimmy Carter Work Project in Michigan, June 19-24.

During the annual event, thousands of volunteers will join former U.S. President and Nobel Peach Prize laureate Jimmy Carter and his wife, Rosalynn, to make the dream of homeownership come true with families in need. Volunteers will complete more than 230 homes throughout Michigan and in Windsor, Canada. The Carters will build in host cities Benton Harbor and Detroit.

Leading up to the project, denominational leaders Bishop Gary Hansen of the Evangelical Lutheran Church in America and Bishop Bob Gepert of the Episcopal Church led a campaign to get denominations engaged by providing seed money and matching grants to encourage involvement from local congregations. Diverse church groups represented include Presbyterians, United Church of Christ, Disciples of Christ, Baptists and many non-denominational churches including Willow Creek Community Church near Chicago, which is sending more than 200 volunteers and sponsoring two homes

Representatives from faith coalitions such as Bob Edgar, general secretary of the National Council of Churches, and Michigan Faith Leaders Council will show their support by building along with church members from various denominations and nondenominational churches.

On June 21 in Detroit, His Holiness Karekin II, Supreme Patriarch and Catholicos of All Armenians will preside over an announcement regarding the Armenian Church’s partnership with Habitat for Humanity to build in Armenia, the United States and other countries.

“For many years Willow Creek has engaged with Habitat for Humanity locally, nationally and internationally. The role Habitat plays in reaching out to those unable to afford housing is vital and unparalleled,” said Bill Hybels, senior pastor of Willow Creek Church. “The opportunity for the Church to partner with Habitat allows a unique expression of Matthew 25 to be lived out. We are honored to be participants in the 2005 Jimmy Carter Work Project in Michigan.”

About Habitat for Humanity International
Habitat for Humanity International, based in Americus, Ga., is an ecumenical Christian ministry dedicated to eliminating poverty housing. By the end of 2005, Habitat will have built its 200,000th house and more than one million people will be living in Habitat homes they helped build and are buying through no-profit, zero-interest mortgages. www.habitat.org


We regret to inform you of the passing of Reverend Anne Hargrave Pinn. She was the pastor of Mt. Zion A.M.E. Church, Buffalo, New York (Western New York Annual Conference). The following information has been provided regarding funeral arrangements.

Viewing – Friday, June 17 2005
7:00 p.m. – 9:00 p.m.
Agape A.M.E. Church
See address below

Funeral – Saturday, June 18, 2005
Service – 11:00 a.m.
Agape A.M.E. Church
224 Northland Avenue
Buffalo, New York 14208
Rev. Horace Cromer, Pastor
Phone: 716-885-6782
Fax: 716-834-8140

Condolences may be sent to:

The family of Reverend Anne Hargrave Pinn
348 Florida Street
Buffalo, New York 14208
Agape A.M.E. Church
224 Northland Avenue
Buffalo, NY 14208

Please remember the Pinn family in your prayers.


We regret to inform you of the passing of Sister Eddie B. McCaffity, mother of Reverend Debra McCaffity who is the pastor of St. Philip A.M.E. Church, New York City (Manhattan District). The following information has been provided regarding funeral arrangements.

Funeral – Thursday, June 16, 2005
Service – 2:00 p.m.
Mt. Lebanon A.M.E. Zion Church
320 Culpepper Street
Elizabeth City, NC 27909

Condolences may be sent to:

Reverend Debra McCaffity
163 – 15 130th Avenue
Apt. 8A
Jamaica, NY 11434
Walson’s Funeral Home
Fax: 252-338-5215

Please remember the McCaffity family in your prayers.


Bishop Carolyn Tyler Guidry, Chair
Commission on Social Action
Clergy Family Information Center

Mrs. Ora L. Easley - Administrator
Email: Amespouses1@aol.com
(Nashville, TN Contact)
Phone: (615) 837-9736
Fax: (615) 833-3781
(Memphis, TN Contact)
(901) 578-4554 (Phone & Fax)



Bishop Gregory G. M. Ingram - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour, Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor

Note from the Editor: For those who are comfortable doing so, you may subscribe to the hardcopy Christian Recorder using PayPal by going to the homepage and clicking on the PayPal symbol.


I am Director of Admissions of a small HBCU, Allen University. I am still recruiting students for Fall Semester 2005. If you know of anyone who is still looking for a school to attend LET ME KNOW...WE WOULD LIKE TO HAVE MORE STUDENTS!!!!!

Our website is www.allenuniversity.edu and our toll free number is 1-877-6-ALLEN-U.

Let’s just call this assault on illiteracy and lifting we climb!

Sincerely, Aaron Bishop


The Rt. Reverend David Daniels, Presiding Prelate

Please make the following changes/additions/corrections to the section on Seminaries, Colleges, Universities and Schools:

- The president of Monrovia College the Reverend Ellen-Fatu G. Varfley.

- The Dean of Bryant Theological Seminary is the Rev. Keturah Cooper.

- The President of AME University, Monrovia, Liberia is Dr. Levi B. Zangai, Ph.D.


The Director, South West Zambia Young Peoples Division, the President and your executive, area officers and all delegates. On behalf of the Presiding Elder of Copper belt West District Rev M P P Mwenya and the host pastor Rev Amigo Mwansa, I greet you all with the joy of the Lord. First and foremost, let me thank you so much for asking me to officiate at the 2005 annual Workshop.

When I received the request to officiate, three questions came up. The first was,”Has this request come to the right person?” The second was “If the invitation has come to the right person, what response was appropriate?” The third was, what message am I going to share with my Young people?

In response to these questions, God told me that I was the right person to officiate the occasion because I am a relatively Young pastor (Not yet 40 yrs old). As a result, God told me, I had no excuse for failing to respond to the request affirmatively. God challenged me that, He does not call His people without making a provision. With regard to the message, the Lord told me “The AME Church is raising the church of tomorrow through the YPD. So I have come with a message to inspire you tonight. The fact that your membership is in good and regular standing alone is an indicator that the future of the AME Church is not only guaranteed but is very bright.

Matthew 16:13-18 Now when Jesus came into the district of Caesarea Philippi, He began asking His disciples, saying, "Who do people say that the Son of Man is?" And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets." He *said to them, "But who do you say that I am?" And Simon Peter answered and said, "Thou art the Christ, the Son of the living God." And Jesus answered and said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. And I say also unto thee , That thou art Peter , and upon this rock I will build my church ; and the gates of Hades shall not prevail against it.

Young People, I want to remind you that today, the 3rd June 2005, you are the Peter and upon you, the Lord is building the AME Church and the gates of Hades-hell shall not prevail or overpower it. You have a duty to make a difference and add rather that subtract value to the work in the AME Church. It is my prayer that the inferiority complex of being a youth be extinguished in your lives now in the name of Jesus.

In his first letter to young Timothy, the forth chapter verse twelve, Paul wrote “Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity. What the Bible is saying is that from creation God put in an exemplary spiritual chip or diskette of good speech, good conduct, good love, good faithfulness and good purity in man. These are in born attributes of every Young person.
Young people, as you reflect on the theme “Praying and working towards a progressive goal” you must be aware that we are meeting at a time when history has been carefully written in overseas Districts 14 - 20. There is now a strong presence of indigenous AME Bishops on the continent of Africa than any other time in Church history. I am sure the Conference Historiographer and the Youth delegate who represented you to the year 2004, 47th Session General Conference of the AME Church, held in Indianapolis, Indiana has or will share this information with you.

Now that the enabling environment of indigenous leadership has been achieved in overseas districts. The connectional church is with high hopes waiting to see what difference will be made after four years. For the Bishops of the church in overseas districts to make a difference, they need the support of reliable, dependable, competent, enlightened, educated and Holy Spirit filled adults and young people like you. The South West Zambia Conference is the pillar of the 17th Episcopal District and indeed time has come for you the youth to get involved in “Praying and working towards a progressive goal”. 2 Chronicles 7:14 if my people, who are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. Young people, I come to tell you today that this is healing time for the 17th. Pray in the morning, by noon day, in he evening, in the mid night and God will hear you. Pray, pray and pray without ceasing. Know by prayer you can do all things through Christ who gives you strength and the sky is the limit. Prayer changes things and your workshop theme is right on the same page with our Bishop Kawimbe’s Episcopal theme, “Empowered to serve.” We are empowered to pray and God is ready to answer.

Your responsibility is to help Bishop Kawimbe, the clergy and the laity to have a healthy church of tomorrow by abstaining from substance abuse and sex before marriage.

Be careful, AIDS/HIV is not selective and has infected and affected all the people both great and small. Let your YPD motto “Glow, Grow and Go for Christ” shine in your hearts always. Be holy unto the Lord, and indeed with prayer, hard work, progress and can be achieved. Know that, with God all things are possible.

To you my brethren who are in lower and high schools, my advice is, remain focused and work hard. Get the best results so that you can challenge and compel the leadership of the church to recommend you to get the best college and university at the AME Church, owned institutions abroad.

Now to him who is able to keep you from falling and to make you stand without blemish in the presence of His glory with rejoicing. To the only God our savior through Jesus our Lord, be glory, majesty, power, and authority before all time now and forever. With these “few” remarks, it is now my honor and pleasure to declare the South West Zambia YPD workshop, officially opened. I thank you all and God bless you.

Rev Royd Mwandu - Senior Pastor
St Thomas AME Church
82-14th Street, Nchanga South
P O Box 11125
Chingola, ZAMBIA, royd.mwandu@kcm.co.zm ,
Mobile phone: (260) 096-786632


Our sentiments of thanks are rendered to the Fourteenth Episcopal District of the African Methodist Episcopal Church and its presiding prelate, Bishop and Mrs. David R. Daniels for the opportunity to sojourn in Africa during the District’s 2005 Annual Conferences in Ghana and Liberia, West Africa.

That odyssey provided us with the opportunities:

- To experience religious, social and cultural fellowship with our Esteemed Brothers and Sisters in Mankind’s Cradle of Civilization;

- To appreciate the energetic strides and lofty accomplishments of visionary Bishop and Mrs. David R. Daniels, Jr and their conscientious fellow A. M. E. church populace;

- To give continued witness to our desire to be partners-in-progress for Humankind’s holistic well-being and ethical endeavors in “the here and now”.

A more detailed Report continues on pages to follow.

Most sincerely,

Carlton Z. Adams, Sr., M. D.
1712 Woodacre Court
Carmichael, CA 95608
Tel: 916-483-8364
Email: CZJNVI@aol.com

Dorothy Adams Peck, Ed. D.
4001 Haden Avenue
West Palm Beach, FL 33407
561- 845-1941

Email: DAdamsPeck@aol.com


Gratitude for your monetary contributions toward the mission and projects of Africa’s 14th Episcopal District of the A. M. E. Church

Thank you, Noble Promoters of the work of African Methodism at home and abroad, for sending your monetary contributions (totaling $15,000.00 US) to the 14th Episcopal District through me, on my March-April, 2005 Journey to Ghana and Liberia, along with my brother, Dr. Carlton Adams.

In his zeal as a health and wellness advocate and practitioner, Dr. Adams performed direct medical services, generously donated medical supplies and equipment being shipped to the A. M. E. 14th District’s Medical – Health Facilities, and gave matching financial support to the micro-credit Economic empowerment Program being established by Bishop and Mrs. David R. Daniels in the West African countries.

A Joyous Welcome to “Our Sacred Ancestral Soil”

Pastor of Bethel AME Church, Accra, Ghana Rev. Collier C. Coleman and WMS Conference President Comfort Coleman, along with Rev. Michael Enu, missionaries and congregation of the Bethel were hospitable hosts and delightful tour guides during pre-conference visit and experiences in Accra. Presiding Elder Godfrey K. Mensah (who is also Director of Academic Affairs at the Canadian-sponsored Kumasi Polytechnic School), missionaries, clergy and laity were bountiful in their welcoming care and courtesies during the Ghana Annual Conference sessions, held at Hatcher Memorial AME Church in Kumasi.

Upon arrival at the Robert’s International Airport’s Terminal, in Monrovia, Liberia Bishop David R. Daniels, Jr., Supervisor Irene M. Daniels, Dr. Carlton Adams, Sr. (Fellow of the American College of Surgeons; previous WMS-AME Sojourner to Liberia and Haiti; resident of Sacramento, CA) and I, Dr. Dorothy Adams Peck (Immediate Past WMS-AME president; initiator of the Sojourners Program; a previous Area Superintendent of Palm Beach County Schools) were regaled by welcoming activities of a host of Ministerial, Lay, Missionary and Youth Membership of the Liberia Conference.

Ceremonies and activities included:

- Greetings from a District Delegation Representative at the Airport

- Motorcade from terminal ( with a view of the Irene Reid AME Church on Robert’s Field highway enroute to the city, Monrovia ending at the Susan B. Brooks AME Church, Monrovia, the Rev. David A. B. Parker, Pastor and Dean of Student Affairs at AME University

- Spirited Praise Service and Welcome Program at Susan B. Brooks Church concluded with presentations and expressions of gratitude by The Sojourners.



The Lord’s admonition in Habakkuk 2:2, “Write the vision and make it plain,” was clearly evident in business sessions, sermons, presentations and activities. There were concrete evidences that the vision and strategies for accomplishment were made plain, and people were ready “to run with it.”

My two-fold focus as an Educator was (a) sharing insights and facilitating WMS Restructuring workshops and (b) visiting church-sponsored schools to assist, makes observations, share materials and provide scholarship assistance. WMS work sessions were held at both the Ghana and Liberia Conference, with representative attendance, respectively, from the Togo and Sierra Leone Conferences.

During visits to schools on the various levels (Elementary, Secondary, Technical and College) I observed:

- Progress in Administrative, Curriculum, Enrollment, Construction and Facilities Development, the latter especially evident at Anne Heath Academy in Ghana and AME University, under the leadership of Dr. Levi B. Zangai, in Monrovia

- A very large majority of schools operated by churches and denominations, with tuition payments required for matriculation, and a small number of governmental or public schools

- Uniforms required school attire for elementary and secondary schools, with specific colors for each school or denomination (In many instances girls required to have shaven or close haircuts.)

- Great student respect for teachers, visitors and other adults; keen listening and passion for learning; with diligent study for passing the West African Tests required for advancing to a higher level

- Large numbers of children and youth (who appeared to be school age) on the city streets, during school hours, peddling varieties of foods and other small items

NEEDS of AME SCHOOLS: Materials and Supplies; Enhancement of School Environments and Classroom Appearance, e.g., cleaning and painting; Scholarships and Financial Assistance; Educational Facilities and Opportunities for Residents in Rural Areas, Additional Qualified Staff.

As an on-site participant, I

- Held small group and informal sessions with elementary students;

- Taught English-Motivational lesson for Junior High School Students

- Toured the Canadian-sponsored Kumasi Polytechnic School

- Spoke at Monrovia College student assembly of 1200 + students;

- Conducted workshops on “Embracing the New WMS Structure” at the Ghana and Liberian Conferences, with representation from Togo and Sierra Leone

- Presented $15,000.00 U. S during Annual Conference closures to Bishop Daniels for scholarships and educational advancement of A.M.E. Schools in West Africa. (The donation, Praise God, resulted from gifts ranging from $25.00 to $3000.00 from Local, Conference, Episcopal District and other “Supporters of Educational Ministry in the Motherland.”) Thanks Again!!


- Dr. Adams provided volunteer service at the District Health Centre, in the rural area of Elmina, capital of the Komenda-Edina-Equafo-Abram (KEEA) District, Central Region, Ghana,

- Diagnosed and treated patients, performed surgery procedures at Cape Coast Central Hospital

- Supervised / served as consultant for two interns completing their medical studies from the Mayo Clinic (tantamount to Essential Refresher Medical Courses)

- Visited clinics and hospitals in Monrovia, conferred with Health officials, physicians and pharmacists, and provided consultative service to Bishop Daniels regarding setting up the AME Health Clinic

- Unpacked and evaluated donated medical equipment and made significant progress in arranging transport and shipment of additional donated supplies and equipment for the 14th District’s Medical/Health Center.


For a people whose very existence has been radically and negatively impacted by ravages of war, poverty, hunger, disease and civil strife, networking, collaborating and building alliances for goal-attainment must be given priority. That concept is high on the list of Bishop Daniels and the 14th District as plans are developed and actualized for “Making a Positive Difference” in the spiritual, educational, economic and social fabric of the lives of our Brothers and Sisters in West Africa. Among the “fruit-bearing” cases in point, are the following:

- Leader to Leader Cooperative Partnership
Rewarding it is when current and previous Leader(s) cooperate in goal-setting and information-sharing for continual development. An awareness of earlier efforts, successes and failures are valuable as one builds on the foundational knowledge and progress of previous leaders. Evidence of “building on the shoulders of Giants” is evident in completion of renovation and furnishing of the Episcopal Headquarters; plans for completion of Addition to Anne Heath Academy, as well as completing construction of the Episcopal Residence and establishment of District Health Clinic.

District- Governmental Relations
Positive relationships with Governmental entities may result in benefits for our Zion. An example is the Financing of Construction, now in progress on Hatcher Hall of AMEU, secured as a result of salutary relations with US Embassy Personnel and a grant from the Liberian Community Infrastructure Program (LCIP).Another case was the cordial audience and productive interactions with Honorable Charles Gyude Bryant the Provisional President of Liberia, the Bishop and Mrs. Daniels, Drs. Adams, Peck and Dr. Zangai. At the end of the meeting at the Executive Mansion, President Bryant accepted the invitation to worship with conferees at Eliza Turner AME Church where he and his official entourage were among the reverent worshippers and generous donors at the close of the Liberia Annual Conference.

Inter - District – Community Relations
The orchestrated interchange of visitations and fellowship among West African Annual Conferences (as was the case of Togo representatives with Ghana and Sierra Leone with Liberia) will, predictably, play a major role in the needed development envisioned for West Africa. May Heart-warming, Christian Brotherhood and Sisterhood with abiding Peace, Justice and Prosperity become a reality throughout West Africa.

Closing Statement

We salute the 2004 General Conference for Exemplary Decisions made to enhance the effectiveness of our Church’s Witness and Service! Commendations are extended to Bishop David Rwhynica Daniels, Jr., Supervisor Irene Moifoi Daniels and all persons who have served on the Global Mission Field! We Thank God for His Protective Traveling Mercies; for all Persons Who contributed to “Making a Positive Difference” in the lives of Our Brothers and Sisters in the Motherland and for the Significant Impact the Sojourn had on our Lives! -- .

Carlton Z. Adams, M.D.
Dorothy Adams Peck, Ed.D.


Samuel L. Green, Sr., Presiding Bishop
Ava SB Green, Episcopal Supervisor

WMS Convention - August 18, 2005
August 19 - 21, 2005
Nova Estrela A.M.E. Church, Malange
Rev. Antonio Neves Quissagui, Host Pastor
Rev. Manuel Mateus Sampaio, Host Presiding Elder

WMS Convention - August 24, 2005
August 25 - 28, 2005
Bethel A.M.E Church, Luderitz
P.O. Box 123, Luderitz
Rev. Joe C. Lewis, Host Pastor (09264) 812879491
Rev. Paul Fredericks, Host Presiding Elder (09264) 63293442

WMS Convention - September 7, 2005
September 8 - 11, 2005
St Mary's AME Church, Umtata
47 Stinkwood Road Hillcrest Umtata, 5100
Rev. Nomaphelo V. Myataza, Host Pastor (082) 4063668
Rev. Richard N. Myataza, Host Presiding Elder (047) 489 8989

WMS Convention - September 14, 2005
September 15 - 18, 2005
G. D. Robinson AME Church, Upington
P.O. Box 1670 Upington
Rev. Sinetemba Zantsi, Host Pastor (083) 3414240
Rev. Richard Goliath, Host Presiding Elder (072) 5416831

WMS Convention - September 21, 2005
September 22 - 25, 2005
Pudumong-Dryharts AME Church, Taung
P.O. Box 571 Vryburg, 8600
Rev. L. T. Montshiwa, Host Pastor (072) 8672565
Rev. Jacobus Phenyeke, Host Presiding Elder (083) 4734960

WMS Convention - September 28, 2005
September 29 - October 2, 2005
Gow Chapel AME Church, Kraaifontein
136 Muller Street, Kraaifontein, 7570
Rev. Daniel Jacobs, Host Pastor (021) 9884157
Rev. Anthony Jacobs, Host Presiding Elder (082) 8958703

October 13 - 15, 2005
Bonner Temple, Port Elizabeth
Rev. Allen M. E. Mali, (073) 2045759

December 12 - 15, 2005
Venue: TBA


By George R. La Sure, D.Min.

Throughout its history the African Methodist Episcopal Church has realized its strength and its great presence from a rural and small membership church base. Wherever they are located, the rural and small membership church is a major player in the continuing existence of our Zion. Its’ pastors have committed themselves to providing the best ministries possible in every setting in which they serve. Many of these persons are peculiarly equipped with knowledge and background in rural life and conditions and, are conversant in rural jargon. Every Sunday, and often, several times throughout the week, without fail, they show up and lift high the blood-stained banner of our Lord and Savior Jesus the Christ.

In too many cases to attempt numbering, the rural and small membership church ministers have rendered exemplary performance and have made the entire denomination proud of their work. Pastors and their families have made an awesome sacrifice (time, treasure and talent) to stay the course and provide the best possible ministries to the rural and small membership church community. All too often, this continuing presence has gone with little recognition and reward by the larger denomination.

By today’s standard of living, no pastor or his/her spouse and family ought to be forced to live without medical and life insurance benefits. It is more often the case than not that the rural and small membership church pastor is not afforded the opportunity to have benefits provided by their congregation (the AMEC Discipline says that they should, but stops short of saying they must provide these essential benefits). Of necessity, the average rural and small membership pastor, based on the size of his/her congregation and their inability to pay inordinately high premiums for health and life coverage, must be gainfully employed (along with his/her spouse) to earn enough to live at a reasonably comfortable level. Further, it is incumbent upon the average rural and small membership pastor to seek gainful employment in the private sector in order that they might have insurance to cover medical and disability expense as well as suitable amounts of life insurance and retirement benefits to ensure that their families will be provided for at an acceptable level in the event of death, disability or retirement. The rural and small membership church pastor must come to realize that the mandatory 12% contribution to his/her AMEC retirement will not be nearly enough to provide for an acceptable standard of living during retirement.

The rural and small membership church pastor is subject to facing extreme financial hardship and possible replacement in the event of serious illness or disability. At this time there is a need for denominational policy and support for pastors who experience disruptions to their ministry based on disability.

Increasingly, the AMEC has elevated its educational requirement for ordained clergy. At present, the AMEC is requiring that a seminary degree (Master of Divinity) be earned by anyone who would seek ordination as an Itinerant Elder. Those who are seeking to become Itinerant Deacons must complete their college education before ordination. While it is admirable that the AMEC, of which we are all proud, has finally elevated the educational standard for all of its clergy, there is a need for it to re-think much of its educational proposition for rural and small membership church ministerial candidates. In all too many instances, seminary students and their families must struggle to scrape up enough to pay their own way through school, with little or no denominational support and, there are others who live in remote locations who might only be able to access some level of accredited seminary training via the internet at inflated expense.

For the African Methodist Episcopal Church to issue an absolute decree that ordained clergy must earn a seminary degree from an appropriately accredited institution before they can be assigned as the pastor of a rural and small membership church, it must offer the helps, the supports, the linkages and the financial resources that are necessary for many of these candidates to succeed. Further, it must re-think the necessity for a rural and small membership church ministry candidate to possess a seminary degree before pasturing vs. a denominationally approved ministry preparation study curriculum administered by its own Board of Examiner process.

History would offer a bold statement that many of the giants of our faith excelled in pastoral ministries of various sorts because of their undying faith in a GOD Who is able to make a way out of no way. History would offer a bold statement that countless numbers of rural and small membership church pastors have stayed their course in the smallest of churches 10-15-20+ years without offering a single complaint while making unabated appropriate budgetary contributions to the African Methodist Episcopal Church. This entire matter needs threshing out to determine if, in fact, “one size fits all”.

On the other side of the coin, many seminarians are now raising the question: “If I am assigned to a rural and small membership church, what’s in it for me? My family and I have made the sacrifice and we have paid the price to do what the denomination requires. Now, how am I going to repay my school loans?” Good questions.

If anyone has taken the time to genuinely experience the rural and small membership church with all of its peculiar dynamics, he or she would come to the realization that it is acting out the continuation of our story. One would quickly come to the understanding that the struggle is not over. The rock of the rural and small membership church is Jesus and, its joy is wrapped up in the knowledge that the church is the “safe place” where they can meet and experience a meaningful relationship with GOD. Often times, without formal musical accompaniment, they remind us that “this joy that I have, the world didn’t give it to me…the world didn’t give it and the world can’t take it away!”

Before we barrel ahead into denominational oblivion, we ought to take the time to listen and, to re-consider what we might do.


Submitted by: Reverend Charles R. Watkins, Jr., B.S., M.Div.
Pastor, Friendship A.M.E. Church, Clinton, South Carolina

You can find a copy of the Bible, in one translation or another, in millions of households. Reading the Bible provides answers to many of life’s questions as well as remedies for many of the circumstances we find ourselves in. However, many people read the Bible and do not really understand what it is saying.

The Bible, when read, is a source of comfort and information but very much of how the Bible can be helpful is dependent upon one’s interpretation. There are basically two methods to be utilized in Biblical Interpretation. Interpretation is done literally and figuratively.

We find, in a literal interpretation of the Bible, that the stories that make up the Old Testament are historical facts that were fulfilled by Christ in the New Testament. A figurative interpretation implies that the Old Testament stories are, in fact, only allegories that illustrate Biblical truth. Our interpretation of the Bible is affected by our beliefs and what we presuppose. We are not always objective in terms of our interpretation. The fact is that we are actually willing to accept, by faith, those things in the Bible for which others require proof.

In our interpretation, it is important that we understand how the Lord in the New Testament refers to actual events that happened in the life of Israel in the Old Testament. Answers to our questions can be derived from the Gospels, as they reveal for us how Jesus is, in fact, the fulfillment of the Old Testament. All of the Gospels give very clear and precise evidence of Jesus’ connection to the Old Testament. To verify the connection we can comfortably conclude that Jesus believed that the Old Testament was true, authoritative and inspired. Jesus gives evidence, throughout the Gospels, that the God of the Old Testament was truly the living God. It seems obvious, at least to this writer, that Jesus believed that Old Testament teaching was that of the living God. It is certainly apparent that Jesus was comfortable with the fact that what scripture said, God said.

There are instances however, when a literal translation is not necessary in order for the passage to teach spiritual truth. In other words, there are passages that do not require a literal translation to show how Jesus fulfilled the work of God. There are passages found in the Gospel of Mark and the Gospel of Matthew, for example, which speak of the creation story and they need not be presented in a literal translation in order that the passage be effective. As we search for truth, we can conclude, that it does not lie necessarily in a literal belief of the passage but that it lies in the faith of the hearer.

The Bible, in fact, contains some passages that our Lord meant to be taken as history. An example is the passage in the Gospel of Mark that references the men of Nineveh, from the book of Jonah. If this incident did not occur, why then would our Lord make reference to it?

Whether or not I can convince anyone that I am presenting a believable argument, it seems to be persuasive, particularly as I have absolutely no problem believing that the statements Jesus made He believed to be true. The one point, as it relates to our interpretation, I don’t have to convince anyone of is that apart from faith, some of the statements do not seem possible. However, the effect of Jesus using the statements is in no way lessened by the fact that they may or may not be literal history.

Obviously, the authority of scripture is dependent on the believer. As one attempts to read scripture, some of the truths contained are not readily visible on the surface. It is therefore safe to assume, at least in my opinion, that very much of what is authoritative in the believer’s life depends on how the believer interprets scripture. Our interpretation has a far-reaching implication for the purposes of preaching or teaching in the local church. The teaching that results from our interpretation serves to provide a mechanism by which the Bible becomes real to the listener. As Preachers we become better able to relate Old Testament Biblical stories to New Testament fulfillment. The preacher or teacher can more effectively give evidence as to how Jesus saw His role, specifically, in light of the Old Testament. As a result the preacher or teacher is able to show a connection between the covenants God made with His people.

As we explore the implication further, it is important to point out that our interpretation enables us to explain the Jesus of the New Testament and how Jesus in fact fulfilled the prophecy of the Old Testament. This, of course, leads us to a better understanding of how New Testament Scripture is the fulfillment of the Old Testament and illuminates for us who God is and how He worked through the person of Jesus.

I am thrilled to serve God in the 7th Episcopal District under the astute leadership of The Right Reverend Preston Warren Williams II. The blessing certainly continues as the Greenville District, of which I am a part, is superintended through godly direction provided by our Presiding Elder the Rev. Dr. Jonathan J. Baker.

The Reverend Charles R. Watkins, Jr.


For 13 years, Georgia justice has denied William Jonathan Mayo his constitutional right to life, liberty and the pursuit of happiness. His freedom was taken from him for a crime that two co-defendants say he did not commit. The victims themselves first told police they saw only two men. Yet William, a Morehouse College, R.O.T.C. Cadet who was three credits shy of graduating with a degree in Psychology and a minor in Criminal Justice, still sits in a Georgia Prison. At Morehouse College, the late Ennis Cosby, son of Bill and Camille Cosby, introduced his friend William to a program designed by college students to help less fortunate children and teens.

By Stephanie and Eric Stradford

Electronic Petition: http://www.petitiononline.com/wjm13/petition.html

Calhoun County, GA, June 10, 2005 -- Superior Court Judge Wallace Cato’s latest ruling in the case of William J. Mayo vs. Warden Kevin Roberts perpetuates an historic myth about Georgia justice. Mayo is serving two life and two 20-year sentences concurrently for an offense that has yet to be proven in a court of law.

A busload of hometown supporters joined Mayo’s mother to witness what they are calling a travesty. Economic advocate Jim Clingman added his support to the Cincinnati, Ohio group, drawing national attention across the African American Economic Community (AAEC). “This hearing has taken ten years to come. It lasted, from the judge’s mouth, no more than five minutes before it was dismissed with such a disregard for compassion, for human life that it speaks to my spirit. God is calling on us to do more,” said Clingman.

The AAEC’s interests stem from wrongful imprisonment and misjudgments that have consumed far too much of the Diaspora’s economic resources for far too long. From a purely economic perspective, stolen time is stolen money. In nearby Albany, a stone monument perpetuates an observation by the late Reverend Dr. Martin Luther King, Jr., - when Negroes in Albany, Georgia decided to straighten their backs up. And whenever men and women straighten their backs up, they are going somewhere, because a man can’t ride your back unless it is bent.

Judge Cato’s “speedy justice” served only to increase national tensions over the right to judge and feeds a mounting disdain for rulings against historically disadvantaged citizens. Judge Cato pitted himself against justice when he swore in Mayo’s witnesses, sequestered them, and dismissed the case. Attorneys for Mayo say that in doing so, Cato may have violated Mayo’s constitutional rights.

The need for healing is so broad and far reaching that it could require a presidential faith-based initiative to treat the brokenness in America’s courts. Judge Cato’s anxiety over a busload of friends and families was perhaps the result of futile attempts to fix oppression with band-aids. The William J. Mayo story is perhaps one of the easiest to fix, but today American justice came up short on performance--again.

William J. Mayo moved from Cincinnati, Ohio, to Atlanta, Georgia so that he could pursue his dream of obtaining the finest possible college education at Morehouse College which he attended on an Army ROTC Academic scholarship while working on his degree in psychology. Ironically, his minor was criminal justice. He wanted to expose other young men to the world of opportunities he had obtained for himself.

In November of 1991, Mayo drove two young men - Tyrone Wilson and Dale Thomas -- from Chicago to Atlanta for the Morehouse College homecoming weekend. He had hoped the visit would encourage the young men to seek a better life than what they were living in Chicago. They arrived in Atlanta on November 3, 1991.

That evening, around 7:15 to 7:30, William made a stop in Smyrna (a small town outside of Atlanta located in Cobb County) that would forever change his life. Mayo retrieved some clothing and personal items from an acquaintance who had stored them for him until he could return from Chicago to pick them up. The two young men accompanying Mayo remained in the car while he picked up his belongings.

During the time Mayo was at the acquaintance’s house, these two young men burglarized and robbed a house two doors away. According to statements made by the men themselves, their intent was to go to the house where Mayo was, rob him, and steal from anyone who would have been in the house. In a May 2004 interview with Atlanta's WAOK, one of the two men (Wilson) repeated his often-made statement that he and Thomas had planned all along to steal from Mayo, turning the trip into an easy crime spree.

Instead, they went to the wrong house. They terrorized a bi-racial, middle aged couple for about 10 to 20 minutes, tying them up with telephone cord before stealing jewelry and small items from the house. The duo was able to make it back to the car just before Mayo returned with his belongings.

Mayo drove away without any knowledge that a crime had taken place. The car was pulled over upon entry onto the interstate by police officers with their guns drawn. Mayo and the two young men were arrested, taken into custody, and charged with burglary, armed robbery and aggravated assault.

Even though the victims initially reported seeing only two attackers, and though the young men themselves eventually stated in court appeal hearings that Mayo had nothing to do with the robbery, William J. Mayo’s compassion earned him two life sentences for armed robbery, and two 20-year sentences for the aggravated assault charges. The victims suffered no serious injuries during their attack and the accused had no criminal record.

The unfortunate reality is that innocent people get convicted all the time. According to the Innocence Project, a national nonprofit organization that has overturned 144 death sentences based upon post-conviction evidence, a study of its first 70 cases reversed revealed that more than 30 (42.85 percent) of them involved police misconduct which led to wrongful convictions. More than 30 of them involved prosecutorial misconduct. Approximately 15 of them (21.42 percent) involved false witness testimony; 34% of the police misconduct cases involved suppression of exculpatory evidence; 11% involved evidence fabrication; and, 37% of the prosecutorial misconduct cases involved suppression of exculpatory evidence.

The case against William J. Mayo was a no-brainer that has become a national embarrassment. The victims gave contradicting statements to police and in open court sometimes saying there were two perpetrators and then saying three when corrected by the prosecution. Moreover, they could not identify Mayo on the night of the incident though they did point him out to identify him five months later during the trial. Police, meanwhile, appear to have changed the 2 on the initial police report to a 3 (regarding the number of perpetrators) and made conflicting statements about what they found in the rental car.

A judge at a suppression hearing also expressed concern about the county police department’s handling of the identification process. However, the method was allowed to stand due to the fact that Mayo’s court appointed attorney did not pursue the issue. For its part, the prosecution - according to Thomas - coached Thomas and Wilson to incriminate Mayo- which the co-defendants and other witnesses complied with because they had criminal histories and/or outstanding warrants against them. The prosecution withheld information about its witnesses that could have been beneficial to Mayo’s defense had it been known. No forensics was used for Mayo's conviction.

Due to no pre-trial investigations being conducted on Mayo’s behalf - his only defense was testimony and documentation of his 25-years of superior character. William Mayo had no prior police run-ins or criminal history. In this alleged crime there was no murder or injury. Mayo had no criminal record or even been in trouble with the law.

In September 1993, in a hearing for an Extraordinary Motion for a new trial, the two young men (co-defendants) on their own accord admitted that Mayo had no involvement in the crime at anytime. The judge in this hearing was the same judge to sentence Mayo, and denied his motion for a new trial.

In December 1995, several witnesses testified along with the two co-defendants at a State Habeas Corpus Evidentiary Hearing. They swore they had lied about Mayo s involvement in the crime THEY committed. Despite all the evidence, a Georgia judge again upheld myths about southern justice.

An appeal was made to the Federal Court, U.S. Northern District of Atlanta, in 1998. On July 21, 1999 the magistrate judge gave his report and recommendation to deny Mayo's Habeas Corpus action. On August 9, 1999, the appeal went before the federal Judge for final review and deposition. The federal judge denied that review in May 2000, and would not grant an application for Certificate of Appeal ability to the 11th Circuit Court. Through new counsel, Mayo appealed to the 11th Circuit court and was denied, December 2000. The 11th Circuit Courts refused to hear his case.

William J. Mayo graduated in 1984 from a private Catholic High School in Cincinnati, Ohio. His mother worked full time and part time jobs to pay the tuition. Mayo also worked after school jobs to afford himself the opportunity of receiving the best education possible.

In a letter, Father Bok, the Principal of Roger Bacon wrote this about Mayo, “My dealings with William were always pleasant. While at Roger Bacon, William was a good citizen. He played football and wrote for the Penman Newspaper. I always found William to be willing to assist whenever asked. I always liked William. He was friendly and polite. I always believed that he had some serious goals that he wanted to accomplish. During his four years of high school, he struggled against many adversities and seemed well on his way to lead a productive life. He was thrilled to have completed high school and was looking ahead for good things.”

Mayo pursued a college degree, first at Central State University in Wilberforce, Ohio. He was later accepted at Atlanta’s Morehouse College. Encouraged by his pastor, Rev. James E. Milton, Mayo excelled in the ARMY ROTC program at Central State University--ranking 4 out of a platoon of 52 and earning a 2-year academic scholarship.

“Cadet Mayo’s overall Camp Challenge performance was outstanding. His outstanding physical conditioning and mental toughness allowed him to function effectively during periods of intense fatigue and stress. As a Platoon Sergeant, he showed outstanding technical competence when he instructed a class on drill and ceremonies to his platoon. On the subject of personnel accountability, when questioned, he knew who was absent by name. Cadet Mayo has unlimited potential and has displayed outstanding leadership skills. He is a definite prospect for the advanced course program,” stated Jose L. Garza, Tactical NCO and Samuel Manto, Tactical Officer of the ROTC program.

Mayo finally realized his dream when he began attending Morehouse College on a 2-year scholarship in 1988. He became involved in the on-campus, mentoring program after being introduced to the idea of mentoring by the late Ennis Cosby, son of Mr. Bill Cosby. While at Morehouse, William had to continue to work to help pay his way through school. “He is naturally congenial, friendly, cooperative and respectful. William is genuinely interested in having a successful career,” stated Parthenia Hilliard- Franks, Ph.D, Morehouse College, Department of English/Linguistics.


The Rt. Reverend Preston W. Williams, II, Presiding Prelate

Host Church Greater St. Luke, 78 Gordon Street
Charleston, SC 29403 (843) 723-4498
Host Pastor Rev. L. T. Baker
Host Presiding Elder Rev. Dr. Allen W. Parrott
Co-Host Presiding Elder Rev. Dr. Alonzo Middleton
Co-Host Presiding Elder Rev. Sandy Drayton

Host Church Union Station, 945 South Main Street
Sumter, SC 29150 (803) 775-8200
Host Pastor Rev. Friendly J. Gadson
Host Presiding Elder Rev. Robert Lee McCants
Co-Host Presiding Elder Rev. Theron E. Shields
Co-Host Presiding Elder Rev. Charles J. Graves

Host Church Emmanuel, 2130 Barhamville Rd., PO Box 4662
Columbia, SC 29204 (803) 854-5067
Host Pastor Rev. Timothy Cokley
Host Presiding Elder Rev. William Smith
Co-Host Presiding Elder Rev. Rosalyn G. Coleman
Co-Host Presiding Elder Rev. Robert Glover

Host Church Saint James – Summerville
1831 Jedburg Road
Summerville, SC 29483 (843) 688-5719
Host Pastor Rev. Eddie Gaston
Host Presiding Elder Rev. John Randolph
Co-Host Presiding Elder Rev. John H. Gillison
Co-Host Presiding Elder Rev. Samuel Myers

Host Church Friendship A.M.E. Church
104 Bell St.
Clinton, SC 29325
Host Pastor Rev. Charles R. Watkins (803) 833-0366
Host Presiding Elder Rev. Oscar A. Klugh
Co-Host Presiding Elder Rev. Jonathan Baker

Host Church Union A.M.E. Church
Host Pastor P.O. Box 710
Elloree, SC 29047 (803) 826-6410
Host Presiding Elder Rev. W. J. Baxter
Co-Host Presiding Elder Rev. Malachi Duncan
Co-Host Presiding Elder Rev. Alvin Blake


The Rt. Reverend Preston W. Williams, II, Presiding Prelate
Mother Wilma D. Webb-Williams, Episcopal Supervisor

Dr. Allen Parrott, Christian Education Director –
Dr. Juenarrl Keith, Christian Education Dean

Christian Education Leadership Congress, July 12-14, 2005
Embassy Suites Hotel Airport – Charleston Convention Center
North Charleston, South Carolina

Registration: Adults $50.00 /Children $30.00


General Sessions

Christian Education Directors’ Certification
Board of Examiners Certification
Introduction to the Old Testament
Music: Great Hymns of the Church
Teaching Your Teachers
Power of Prayer
Christian Stewardship
AME Polity
Teaching & Learning Strategies

Children (5-11)
Leadership: Together with God
Discipleship: The Wonder of it All
Music: Music and Me

Youth (12-17)
Leadership: What does it mean?
Discipleship: African American Male
Discipleship: African American Female
Music: Interpreting the Negro Spirituals

Please contact your local president for registration information:
Women’s Missionary Society
Lay Organization
Minister’s Spouses, Widows and Widowers
Young People’s and Children’s Division
Sons of Allen
Debutante-Masters Commission
Women in Ministry
Richard Allen Young Adult Council
Health Commission
Young Adult Initiative
Music Department
Church School Superintendent
If you are not a member of any component, please see your pastor to register

July 11, 2005
Job Fair

Resume’ & Cover Letter Writing
Interviewing Techniques
Networking for Success

For Hotel Reservations call 843-747-1882
For more information, please call the Episcopal Office -803-935-0500 ext. 105


By the Reverend Kyle C. Gibson
Senior Pastor Bethel AME Church, Moore Haven, Florida

The reason I am A.M.E. is because of the rich legacy this great church holds. All one has to do is take a look at many of the historical events that have taken place in African American History since 1787 and you will find that the African Methodist Episcopal Church has played a major part.

One such period of history I would like us to take a closer look at is the political history of African Americans in the United States. I must confess to you in advance that a major portion of work deals with the political advancement of blacks in the state of Florida, but then again the title of this article is “Why Am I A.M.E.”

Prior to 1867, African Americans were not permitted to vote or hold political office. But all of that changed during the period of Reconstruction, (1865-1877). On January 8, 1867, Congress passed a bill granting the right to vote to blacks in the District of Columbia. A few weeks later, measures were passed forbidding territorial legislatures from denying the ballot to blacks. A few months later, additional measures were established to create fair minded, loyal governments in the former Confederate states.

These acts were extremely important to the future of blacks. From 1856 to 1865, the membership of the African Methodist Episcopal Church grew from twenty thousand to two hundred thousand. Some of the first blacks to be elected to political office came from the ranks of the AME Church.

The first black senator to be elected was Reverend Hiram Revels, an Itinerant Elder of the A.M.E. Church from Mississippi. In addition to Revels, two other AME pastors were elected to public office in the south, Reverend Richard H. Cain of South Carolina and Reverend Henry McNeal Turner, both who later were elected Bishops in 1880, the (consecrated 12th and 14th Bishop). The period of Reconstruction was a period was a time when blacks shared power in every former Confederate state and the AME Church experienced its greatest growth.

In Louisiana, P.B.S. Pinchback was elected as the state’s Lieutenant Governor. For a short time served as Governor. I have not ever been able to recover information as to if Pinchback was a member of the AME Church, he was however a close friend to Bishop Reverdy Cassius Ransom, the 48th elected Bishop of the AME Church.

In Florida, the leaders of the AME Church dominated politics until 1924. One of the most dominant and powerful figures in politics during Reconstruction in Florida was Reverend Charles H. Pierce. This giant of African Methodism served as a Presiding Elder and was often called by his colleagues the Bishop of Florida. Pearce served on the constitutional convention in both Leon and Wakulla Counties.

Pearce also served as Leon County Commissioner, Tallahassee City Councilman, in which these efforts eventually helped him become a State Senator. In addition, he was for a time the pastor of Bethel AME Church in Tallahassee, (my childhood church), Florida. Another prominent AME pastor to serve as one of the south’s first blacks to hold public office was Josiah Haynes Armstrong, who served in the Florida House of Representatives before being elected as a Bishop in the AME Church.

Reverend Robert Meacham, another AME pastor who served at Bethel Tallahassee was elected to the Florida Senate and was a major power broker in Republican politics in Florida. From 1867 to 1924, there were 80 members of the AME Church elected to public office in Florida alone. Continuing in the line of political leadership to come out of Florida, Reverend Abram Grant served as a County Commission in Duval (Jacksonville), County. In 1888, Grant became the first Florida born AME minister to be elected a Bishop.

Mostly well know as one of the ministers responsible for the growth of African Methodism in South Florida, (all areas south or Orlando), was Reverend Thomas Long who also served as Superintendent of schools of Madison County.

Over the next few decades as African Americans continued to fight for equal rights, time and time again it has been the leadership of the AME Church at the head of many of these forward thrusts. One of the organizations that have been most instrumental in fighting for the rights of African Americans has been the National Association for the Advancement of Colored People (NAACP).

The NAACP was organized on the centennial birth of Abraham Lincoln, February 12, 1909, in New York City. One of the original organizers of this movement was Bishop Reverdy C. Ransom, the 48th elected and Consecrated Bishop of the AME Church. As a pastor he was very active in the Niagara Movement, the forerunner of the NAACP and was a close associate of W. E. Burghardt Dubois.

Bishop Ransom was one of the countries’ most outspoken opponents of lynching. Along with Ida B. Wells, another member of the AME Church they were able to force congress to pass anti-lynching legislation “The Dyer Anti-Lynching Bill.” Another member of the AME church who fought for better treatment for blacks was A. Phillip Randolph, who organized the first Union for Blacks called the “Brotherhood of Sleeping Car Porters.”

In July of 1941, they organized a march on Washington to demand an executive order that would have ban discrimination in War industries and apprenticeship programs. Randolph said “Nothing stirs and shapes public sentiment like physical actions.” He went on to say “that unless black demands were met, one hundred thousand blacks would stage a nonviolent march on Washington.” President Franklin D. Roosevelt opposed the march as did most whites and some blacks.

Randolph was called into New York City Hall by Mrs. Roosevelt and Mayor Fiorello LaGuardia, who tried to dissuade him. Randolph would not budge. President Roosevelt later sent for Randolph, Walter White of the NAACP and T. Arnold Hill, Executive Director of the Urban League. The president challenged Randolph’s right to put pressure on the White House, and the government was doing all it could do to end discrimination at home and abroad. Again Randolph refused to budge and the heated discussion ended. Randolph’s last word to the President were, “We will have an executive order banning discrimination or we will have a march.” Seven days later, Executive Order 8802 was issued.

Fourteen years later, on December 1, 1955, a mild mannered seamstress from Montgomery, Alabama by the name of Rosa Parks made the momentous decision not to give up her seat to a white man. She was tired from a long days work and she was tired of debilitating effects of Jim Crow. Mrs. Parks was arrested, but this decision helped to change the course of black history. As a result a boycott was called on December 5, the day of Mrs. Park’s trial. Over the next 382 days, the boycott cost the city thousands of dollars in fares. On November 13, 1956, the United States Supreme Court declared that Alabama’s state and local laws requiring segregation on buses unconstitutional. For this action Rosa Parks has been called by many the “Mother of the Civil Rights Movement.” I stand here proud to say to you that Rosa Parks is a proud member of the African Methodist Episcopal Church.

These are just some of the proud reasons why I love this church. I have only shared a few reasons with you thus far.

Please read more in the Christian Recorder for the final article of this series “Why Am I AME”


6The Spirit of the Lord will come upon you in power, and you will prophesy with them; and you will be changed into a different person. 7Once these signs are fulfilled do whatever your hand finds to do, for God is with you.
(I Samuel 10: 6-7)

God gives Saul a command that is applicable to the lives of believers today, “Do whatever your hand finds to do, for God is with you.” The process described by the prophet Samuel to young Saul in verse 6 is one that foretells God’s process of salvation.
1. The Spirit of God comes upon us in power. We can receive Jesus Christ as Savior only by the move of the Holy Spirit on our spirit.

2. We are exposed to the prophetic. The purpose of prophecy is to call God’s people back into right relationship with the Father. God calls us into right relationship with Himself through His Son Jesus Christ.

3. We are changed. We receive new life through Christ Jesus. The old has passed away and we are new creatures in Christ.

And, as it was with Saul, “once these signs are fulfilled,” God commands us to “do whatever [our] hand finds to do, for God is with [us].” We can experience boredom or blessing in our lives based on how we address this principle.

Boredom is the result of not being aligned in our actions with God’s plan and purpose – not “doing what our hand finds to do.” Many experience the terrible affliction of not knowing what’s next, or of not having a pattern or set of objectives to pursue in our lives. We wander aimlessly with no purpose. Many bright, remarkable, extraordinary people are imprisoned by negative thoughts and patterns brought about by living outside God’s purpose for our lives. If ever we’re bored, it may help to seek out the things we need to be or even should be doing that are being neglected.

Blessing is ours as we experience having a set of God-given objectives to pursue during each day of our lives. God places tasks within our grasp for the fulfillment of His plan. God positions doors for us to walk through for the expression of His purpose. Operating in God’s plan and purpose produces positive productive attitudes. We learn we have the power to achieve anything and experience the satisfaction produced by our accomplishments. We achieve the peace of mind or inner peace that comes from having given our best effort. We reveal God through our lives as we do for others.

“Doing whatever our hand finds to do” is God’s tool for our growth. Robert Schuler once said to his gardener, “That pepper tree is over one hundred years old. I guess it’s through growing.” The gardener shared that the hundred-year-old tree was still growing. He explained that even the giant redwoods that are thousands of years old are still growing. The gardener explained to Schuler that there is no life without growth. We grow as we learn what we are capable of handling in life. We grow as we are strengthened by the challenges we face. We grow as our faith in God is increased through partnering with God in accomplishing the tasks we face.

After washing the feet of His disciples Jesus instructed them saying, “Now that you know these things, you will be blessed if you do them.” When God has revealed a truth, act on it. When you know something and do it you immediately know more. This is where we begin to know ourselves and to know God. This is when we experience “GROWING BY DOING.”

Pastor James Moody
Quinn Chapel, Chicago


In lieu of flowers and gifts acknowledging the life of the late Reverend Jesse Walden Cotton, the Cotton family encourages contributions be made to the Reverend Dr. Jesse Walden Cotton Scholarship Fund to support Vision Ministries Outreach, Inc. and the Tree of Life Bible College.

Checks should be made payable to: Attn: Dr. Jesse Walden Cotton Scholarship Fund Post Office Box 2712, Daytona Beach, Florida 32115


Service Arrangements: Sister Johnnie Laudermill, Mother of Rev. Sylvester Laudermill, Pastor of Ward A. M. E. Church, Los Angeles, California. Wake:Sunday, June 12, 20055:00 PM - 7:00 PMWalker Temple AME Church2525 Trinity StreetLos Angeles, CA 90011Rev. L. Fisher Hines, Pastor213-747-7454 (Phone)Funeral:Monday, June 13, 200511:00 AMWard AME Church1177 West 25th StreetLos Angeles, CA 90007213-747-1367 (Phone)213-748-6251 (Fax)Rev. Sylvester Laudermill, PastorCondolences can be sent to Rev. Sylvester Laudermill and family at the above addresses


We regretfully announce the passing of the Mother of Presiding Elder Barrington Lawrence of the Jamaica Conference in the 16th Episcopal District. Mrs. Elizabeth Adassa Lawrence with be funeralized on Saturday, June 11th in Kingston, Jamaica. Condolences may be forwarded to: winifee@yahoo.com


We regret to inform you of the passing of Bennie Edward Smith, brother of Rev. Eugene E. McAshan, who is the pastor of Bethel AME Church, Copaigue, NY (Jamaica/Long Island District). The following information has been provided regarding funeral arrangements.

Funeral – Saturday, June 18, 2005
Service – 11:00 a.m.
Christ the King Church
29 32nd Street
San Diego, CA 92102

Services entrusted to:
Ragsdale Funeral Home
5050 Federal Blvd.
San Diego, CA 92102
Phone: 619-263-3141
Fax: 619-263-1507

Condolences may be sent to:

Rev. Eugene E. McAshan and family
C/o Ragsdale Funeral Home at the above address and fax number

Please remember the McAshan family in your prayers.


The mother of Sister Joan Bobb and mother-in-law of Rev. Dr. Elton Bobb, pastor of Solomon Temple AME Church in Trinidad died suddenly on Friday evening. Funeral arrangements are being finalized but might be on Friday, June 17. Condolences may be sent to: Rev. Dr. Elton Bobb at elton7452@yahoo.com.

God bless you.

Sandra Anthony,
President, 16th Episcopal District MSWAWO
Mr. Donovan D. Guidry, Episcopal Supervisor
Bishop Carolyn Tyler Guidry, Presiding Bishop


Bishop Carolyn Tyler Guidry, Chair
Commission on Social Action
Clergy Family Information Center

Mrs. Ora L. Easley - Administrator
Email: Amespouses1@aol.com
(Nashville, TN Contact) Phone: (615) 837-9736
Voice Mail: (615) 833-6936
Fax: (615) 833-3781
(Memphis, TN Contact)
(901) 578-4554 (Phone & Fax)