2/13/2013

THE CHRISTIAN RECORDER ONLINE ENGLISH EDITION (02/13/13)



 Bishop T. Larry Kirkland - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour, Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, the 20th Editor, The Christian Recorder

February:
Black History Month

Mark your Calendars:

Jarena Lee Birthday – February 11
Richard Allen birthday – February 14
Easter Sunday – March 31, 2013
AME Church Connectional Day of Prayer – April 13, 2013
Pentecost Sunday May 19, 2013


1. TCR EDITORIAL OP-ED – ONE SIZE DOES NOT FIT ALL – MINISTRY IS MORE COMPLICATED:

Dr. Calvin H. Sydnor III,
The 20th Editor, The Christian Recorder

I was so hoping that someone, after reading last week’s editorial would be inspired or motivated to write an op-ed (opposing editorial or opposing opinion). I received some emails commenting on the editorial, but each email had the caveat, “This is just between us and you are not to publish my comments.”

Well, I waited and waited and no one took the unspoken challenge to write an op-ed, so I guess that I will have to write the op-ed, which is unusual, but I think it’s important for readers to hear all sides of issues.

The Itineracy is not being intentionally compromised

The itineracy is important and a lot of itinerant elders are without pastoral appointments and find themselves serving as assistants to pastors. They are without pastoral appointments and many of them have not been offered pastoral appointments. They have not been given an opportunity to serve as itinerants in the traveling ministry. 

Some of the larger denominations have managed their ordination process more efficiently so when persons graduate from seminary and are ordained, they are immediately given pastoral appointments with a livable salary.

Unfortunately, the African Methodist Episcopal Church has an abundance of itinerant elders, but not enough pastoral appointments. Most often when pastoral appointments are available the salaries are not commensurate with the training; and financial compensation is not up to the standard of a fulltime salary. Often, the distance of pastoral appointments, added to the low salaries make accepting pastoral appointments unfeasible. The distance and/or remoteness of pastoral appointments, added to the low salaries make accepting pastoral appointments unfeasible or undesirable.  Some pastors are not willing to go to a church with poor growth potential.  Some of our existing churches are in very remote locations where the general population growth is declining.  Others are not willing to go to a church in which the membership has already been devastated by poor actions of the previous pastor and the church has a bad reputation as a result.  

Back “in the day,” seminarians graduated with zero-debt; they didn’t owe anyone anything. They graduated debt-free. Today, most seminary graduates are saddled with thousands of dollars of debt; and accepting low-paying church salaries is not a viable option. And, it becomes less of an option in the AME Church because the AME Church does not have a promotion or incremental salary increase system.

The issue in today’s economic climate is not a disrespect of the itineracy, but one of the necessities of a minister taking care of his or her family. People who accept the call to ministry do not expect to make exorbitant salaries, but they should and do expect a fair livable salary.

Ministerial Efficiency Committee may not be the answer

Some churches are troublesome and have had troubled histories of mean-spiritedness and selfishness. It could be a pattern of poor pastoral leadership or some form of pastoral abuse in the past that “soured” members on the clergy. 

Sometimes, troublesome churches have had all kinds of pastors who tried to do the work of ministry, but ran into road-blocks. If a church has had a history of dysfunction, referring a pastor to the Ministerial Efficiency Committee might not be the fairest option; it might be a fairer option for the bishop and Ministerial Efficiency Committee to look at the church to determine if it has reached its “shelf-life” and to determine if the local church is a negative influence in the local community and the community of faith. It is irresponsible to let mean-spirited churches destroy the careers and lives of those who are sincere in providing ministry to God’s people. Some churches need to be closed.

An additional problem is that some churches remain open although they are located in areas with little to no potential for growth due to waning general populations.  Others are located in such close proximity to other half-empty AME churches, that merger should be considered

The 90-day notification

The real issue is not the 90-day rule for notifying pastors of potential moves. Let me give some examples.

First, letters to every pastor is the same as not sending any letters – all it takes to reach that conclusion is simple logic.

The truth and experience is that sending 90-day letters and making some pastoral appointments have been troublesome because the 90-day letter rule didn’t work as it was intended to work.  On the other hand, not sending a 90-day letter and making a pastoral appointment have not presented a problem.

Let me give a few scenarios

Suppose Pastor Johnson, a recent seminary graduate, and an excellent pastor who pastors a small Class-C church is deemed by the bishop to be a superb candidate for a large Class-A church and the bishop decides to move her to one of the leading churches in the conference, but oops, the bishop forgot to send her a 90-day letter.  Do you think that Pastor Johnson is going to say, “Bishop, I will not accept the appointment because you did not send me a 90-day letter?” I don’t think so!  In this scenario, not receiving the 90-day letter is a non-issue.

Another scenario: Pastor Scott is serving a large church in a city that has several AME churches. There is a problem in one of the other churches, no fault of the pastor, but a pastoral change is necessary. The church is about the same size as Pastor Scott’s church. The bishop believes with his godly judgment that a pastoral switch would be the best option for both churches.  Pastor Scott and the pastor he would replace agree, and have no problem with the switch. In that case, a 90-day letter or the absence of the 90-day letter would not present a problem. 

Pastor Taylor is serving as a pastor of a large church that pays a decent salary, but he and the parishioners have never been a good fit. He wants to leave and the people want him to leave. The bishop has a church about the same size and feels that he can move the pastor and provide a replacement that would be acceptable with the church. Pastor Taylor is good with the transfer.  The incoming pastor is good with the switch. A 90-day letter sent or not sent probably wouldn’t make a difference.

Pastor Miles, a pastor of a Class-A church is being considered for elevation to be a presiding elder. She is ready for a move and is excited about the promotion. She probably wouldn’t be concerned about a 90-day letter.

Pastor Bullard has been the pastor of a church for 10 years and he receives a decent salary. He lives in his own home, wife has a good job, kids are settled in school and things at the church are moving along nicely. He is happy and the people are happy. He received a 90-day letter. He arrived at the annual conference and was told the night before the Commissioning service that he was going to be reassigned. Most likely, he and his family would have a problem with the reassignment, even though he had received a 90-day letter. The 90-day letter was not the problem.

Ministers’ Bill of Rights

Pastor Jones serves a Class-A church and serves as the pastor of the first church in the annual conference and has the highest reported salary in the episcopal district. He has been at the church for 15 years. It’s been a “rough ride” and he has lost the “fire-in-the-gut” and the church is losing members. The people want him to move because they feel that the ministry at the church has reached a stand-still. The church has lost creditability in the community and Pastor Jones no longer participates in the interdenominational ministerial alliance or other community activities. The bishop feels that a pastoral move would be best for all concerned. Pastor Jones has only served in this episcopal district and is not a “super star” sought by other episcopal districts. Unfortunately, Pastor Jones does not want to move citing the Minister’s Bill of Rights. The bishop has a dilemma. Should she move Pastor Jones or leave him in the pastoral assignment at the risk of losing what had been a strong congregation?

The question

Theoretically, is it the intent of the Ministers’ Bill of Rights that once a pastor gets to the top church, he or she cannot be moved?

Or is the intent of the Ministers’ Bill of Rights to protect pastors from vindictive pastoral transfers. 

What does a bishop do with less than competent clergy who are good people and nice, who never learned the art of pastoral leadership and lack certain pastoral skills? What does the bishop do with nice people in the wrong profession? What are bishops to do with pastors who have not done enough wrong to be referred to the Ministerial Efficiency Committee, but are not functioning at an acceptable level for effective and meaningful ministry?

Churches play a role

What would happen if a church knew well-ahead of time that their pastor was going to be reassigned? Would churches try to block their pastor’s transfer if they wanted to keep him or her as their pastor? Would unhappy congregations “build walls” to block the transition?

What about churches that knew ahead of time that their pastor was not scheduled to be moved; would they do things to try to precipitate his or her pastoral transfer?

Pastors play a role

What if a pastor knew ahead of time that he or she was going to be reassigned, but didn’t want to be transferred, would he or she do something unscrupulous to prevent the reassignment?  

Integrity

Integrity and the perception of integrity play an important role in fixing the problems facing the church.

There have been a few rare occasions when I have been able to use a “one size fits all” clothing item – very few times!  I have discovered with my body shape that “one size fits all” clothes do not work for me and I doubt it works for a lot of people.

“One size fits all” rules do not always work in organizations. The keystone that holds organizations together is integrity. Integrity is important in “tailored rules” or with “one size fits all” rules.

Integrity in the African Methodist Episcopal Church must be an attribute of the worship community to include the parishioners, young and old; local church leaders, pastors, presiding elders, connectional officers, general officers and bishops.

As imperfect as "godly judgment" may be, bishops with integrity can do better than any "one size fits all" policy, but bishops must always act in a manner that gains the trust of clergy and laity that exemplifies integrity. They should be careful to model and articulate “godly judgment” as the motivation for their actions as it relates to accessioning candidates for ministry, pastoral appointments and other priestly actions.

Editor’s Note: Op-eds are invited.


2. THREE PRINCETON SEMINARY ALUMS SERVE AS CHAPLAINS AT TOP UNIVERSITIES:

AME Itinerant Elder, the Rev. Deborah Blanks, Dean among the three Princeton Seminary alums are making their mark on three of America’s most prominent universities.

Three Princeton Seminary alums are making their mark on three of America’s most prominent universities.  Luke Powery (M.Div., 1999, pictured below right) is the new dean of Duke University’s chapel and associate professor of the practice of homiletics at Duke Divinity School, Jonathan Walton (M.Div., 2002, Ph.D., 2006, pictured below left) serves as Harvard Divinity School’s Plummer Professor of Christian Morals and Pusey Minister in the Memorial Church, and Deborah Blanks (Th.M., 1990) is the associate dean of religious life and the chapel at Princeton University.

Founded in 1926 as the first of the university’s graduate professional schools, Duke Divinity School attracts students from across the nation and from around the world.  Powery, ordained by the Progressive National Baptist Convention, is the first African American to serve in the position of dean of the chapel, one of the most distinguished posts for a preacher. Duke’s chapel has one of the largest campus congregations and is home to one of the most active religious life programs on a U.S. campus.

“University churches are very vibrant and robust communities.  They are, in fact, real anomalies—in that they integrate a community of faith with academic studies,” explains Walton, an ordained Baptist minister, who says he was “raised as a southern, evangelical kid” and is now “delighted to be leading one of the most prominent pulpits in the country that was intended for New England Puritan ministers.” For Walton, religion is an intellectual as well as spiritual exercise. He believes the interdenominational Memorial Church, which has been regarded as the symbolic center of Harvard's spiritual life, is a place to educate minds and expand hearts.

Through her role at Princeton University, the fourth-oldest college in the U.S., Blanks seeks to be a spiritual resource to people of faith, those seeking, as well as those desiring to engage about the “big questions of life.”  She enjoys interfacing with people who have varying viewpoints from hers. “At the university-level I work to create a sacred space for students to flourish on campus—to be supported, nurtured, and spiritually fed,” she says.

When Blanks graduated from seminary, the typical call was to pastor a church, but she wanted to pursue a “nontraditional” route.  An ordained minister in the African Methodist Episcopal Church, she says, “I always had a feeling my ministry would be ‘nontraditional.’  I just wasn’t sure what that would look like.” She was drawn toward military chaplaincy and pursued an opportunity with the U.S. Navy.  After serving as a military chaplain for ten years, she transitioned to a university setting. “The skills of a navy chaplain are very transferable to a university setting.  Military and college populations are very similar in age, transient communities, and both settings are pluralistic,” says Blanks.

She has had the unique distinction of working at two Ivy League universities—first, as an assistant university chaplain at Brown University, and now at Princeton University. “Being the first African American woman to hold this post is humbling. I stand upon the shoulders of courageous named and nameless forebears whose legacy of courage illumines the path that stretches before me.  The liberating bequest of courage passed on to me and the mantle that rests upon me is what inspires and empowers me to continue the journey,” she says. Blanks describes her ministry as “outside the walls of the church.” “I’m exercising my ordained rites of ministry that I was ordained to do, but in a setting that is outside of the church,” she says.

In her role at Princeton, Blanks facilitates the religious life for faculty, staff, and students, which is fueled through the Christian services in the chapel. However, she works to meet the needs of diverse groups by offering a variety of intra-faith and interfaith programs, lectures, and music offerings.  She also facilitates the student-led worship service, "Hallelujah!” which is an expression of the African American church tradition.  “It is a lively service of worship where students can come to celebrate the rhythm of God alive and bless their origins,” she says.

At Duke, Powery’s role as dean includes an ongoing ministerial piece centering on Sunday worship—the public face of Duke’s chapel.  He plays an integral role in connecting the academic and spiritual lives of the university’s students, faculty, and staff and describes his ministry as a “hybrid.”  His position encompasses several roles, including community engagement, research, teaching, and pastoral care.  “My post is about people—preaching, teaching, and building relationships,” he says.

“To be a faculty member of Harvard Divinity School, one of the premier centers of theological education, is an honor and a privilege,” says Walton. His work and insights have been featured in several national and international news outlets, including The New York Times, CNN, and the BBC. He focuses his research and teaching on the intersections of religion, politics, and media, and views both Memorial Church and Harvard Divinity School as classrooms and places of spiritual inspiration.  “This position does not force me to bifurcate my sense of vocation between Sunday and Monday,” he says.

Powery and Blanks agree that being invited into the lives of students, colleagues, and parishioners—as a mentor, to join together with them in prayer, or to walk along the journey of life—during times of joy or sorrow is extremely rewarding. “The ongoing relationships with students—being invited to baptize a baby, officiate at a wedding, or attend a graduation ceremony—being present for these life events reaffirms that this is what I am supposed to be doing,” says Blanks.  Meanwhile, in the academic setting, Walton says the most rewarding part of his work is seeing the “light” come on for students and witnessing their passion ignite.  “That says it all for me,” he says.

Reflecting on his seminary education Powery says, “I consider Princeton Seminary to be my ‘theological home.’ I received an excellent education from wonderful professors. My time at PTS confirmed my sense of ministry. I felt truly privileged to later return as a professor.” Prior to Duke, Powery served as the Perry and Georgia Engle Assistant Professor of Homiletics at Princeton Seminary.

Walton also feels that PTS was pivotal in preparing him to serve the academy. “I received the training and tools that allow me to drill deep into theological, moral, and ethical questions.” Walton and Blanks describe their seminary education as providing them with an “intellectual toolkit.” “I continue to pull books from my bookshelf for sermon preparation or to lend to a student,” Walton says. “In a setting like a university, I am using the tools I gained in seminary to help me wrestle more deeply with the questions of life, so that I can translate that to others through study groups and through preaching,” says Blanks.

Blanks recalls the days after September 11 when she relied heavily on her seminary “toolkit” and reservoir of faith to provide a sense of comfort to the Princeton University community. “That was a time when I experienced firsthand the transferable nature of my skills as a military chaplain.  During the 9-11 tragedy, I was able to draw from the wellspring of my professional life and deliver through public prayers, preaching, and counseling a sense of comfort about God’s presence.”

Even today Walton continues to value his years at PTS and to be thankful for the time he had for vocational discernment, which in part led him to his current post.  What is his advice to current seminarians? “Enjoy your years at seminary and appreciate the gift of ‘time.’ Be in the moment—enjoy fellowship in Mackay, visit with professors, and don’t become overwhelmed by your future goals,” he says.  Blanks also believes that the time spent at seminary and the value of a theological education cannot be underestimated. “A seminary education is critical to appreciating your faith—it gives you a prism to look through in terms of understanding the world and it will inform all that you do.”

*Used with Permission of Princeton Theological Seminary. Article appeared in:  http://ptsem.edu/index.aspx?id=25769805205 

3. A GREAT PRESENTATION ON THE SEASON OF LENT:

Submitted by the Rev. Frederick Hale

The Season of Lent

Theme: Retreating Into the Wilderness with Jesus

Dates:
Lent is a forty-day period before Easter. It begins on Ash Wednesday and ends on the day before Easter Day. We skip Sundays when we count the forty days, because Sundays commemorate the Resurrection. In the Roman Catholic Church, Lent officially ends at sundown on Holy Thursday, with the beginning of the mass of the Lord’s Supper.

Colors:
In most churches, the decorations are purple or blue, royal colors to prepare for the King

The East:

In Orthodox churches, this season is called the Great Lent. It begins on Clean Monday.

Special Days:

Ash Wednesday
The Annunciation, 25 March

Lent is a season of soul-searching and repentance. It is a season for reflection and taking stock. Lent originated in the very earliest days of the Church as a preparatory time for Easter, when the faithful rededicated themselves and when converts were instructed in the faith and prepared for baptism. By observing the forty days of Lent, the individual Christian imitates Jesus’ withdrawal into the wilderness for forty days. All churches that have a continuous history extending before AD 1500 observe Lent. The ancient church that wrote, collected, canonized, and propagated the New Testament also observed Lent, believing it to be a commandment from the apostles. (See The Apostolic Constitutions, Book V, Section III.)

Fasting is a spiritual discipline that does not involve starvation or dehydration. Quite often, our bodily appetites control our actions. The purpose of fasting is to make your bodily appetites your servant rather than your master.

The Western Church

Because Sunday is the day of the Resurrection, we skip over Sundays when we calculate the length of Lent. Therefore, in the Western Church, Lent always begins on Ash Wednesday, the seventh Wednesday before Easter.

In many countries, the last day before Lent (called Mardi Gras, Shrove Tuesday, Carnival, or Fasching) has become a last fling before the solemnity of Lent. For centuries, it was customary to fast by abstaining from meat during Lent, which is why some people call the festival Carnival, which is Latin for farewell to meat.

The Eastern Church

The Eastern Church does not skip over Sundays when calculating the length of the Great Lent. Therefore, the Great Lent always begins on Clean Monday, the seventh Monday before Easter, and ends on the Friday before Palm Sunday—using of course the eastern date for Easter. The Lenten fast is relaxed on the weekends in honor of the Sabbath (Saturday) and the Resurrection (Sunday). The Great Lent is followed by Lazarus Saturday and Palm Sunday, which are feast days, then the Lenten fast resumes on Monday of Holy Week. Technically, in the Eastern Church, Holy Week is a separate season from the Great Lent.

Special Days
The purpose of the liturgical calendar is to relive the major events in Jesus’ life in real time, which is why Lent is forty days long. If Jesus were born on 25 December, then His conception would have been nine months earlier, on about 25 March. That is when the angel Gabriel would have announced Jesus’ birth to Mary. Thus 25 March is known in the historic church as The Annunciation.

Roughly speaking, the Western Church consists of Protestants, Catholics, and Anglicans. The Eastern Church consists of the Eastern Orthodox churches, the Oriental Orthodox churches, and the eastern-rite churches affiliated with the Roman Catholic Church

Copyright ©1995-2004 by the Rev. Kenneth W. Collins All rights reserved

*Reprinted by permission.

TCR Editor’s Note: Retired AME pastor, the Rev. Frederick Hale, Kentucky Annual Conference shared this resource.  The Rev. Hale sends weekly biblical resource materials. If you are interested in receiving superb weekly biblical resources, send the Rev. Hale ame9515@gmail.com your email address and he will include you in his weekly biblical resource ministry.

4. EXCELLENT LENTEN GUIDE PUBLISHED BY ST. JOHN AME CHURCH IN BIRMINGHAM, ALABAMA:

St. John AME Church in Birmingham, Alabama has published an excellent Lenten guide, entitled “Jesus Paid it All.” The Rev. Mashod A. Evans, Sr. is the pastor of St. John AME Church.

Click on the link below or type the address in your browser:



5. 2013 JEHOSHAPHAT IN THE BAHAMAS:

*The Rev. Dr. Ranford Patterson

In 2 Chronicles 20 there is a captivating account of how God miraculously, and in grand style, defeated the armies which had gathered in En Gedi to attack King Jehoshaphat and God’s people.
For years we have drawn inspiration from this awesome display of God’s power on behalf of people who, when under severe attack, cried out to God for help, and God came through for them.  Although as Christians we hold to a cardinal belief that God can do anything at anytime, many were stunned to see a vivid re-enactment of the Jehoshaphat story, in the Bahamas.

To appreciate the awesomeness of what happened in the Bahamas on January 29th 2013, we must take a quick look at the background.  In May 2012, under the provisions of its constitutional democracy, The Bahamas voted to select a new Government.  In its campaign for those national elections, the party which now forms the government promised a referendum on the legalization of the “numbers” gambling industry.

The “numbers” industry, although clearly illegal by Bahamian law, had entrenched itself in Bahamian society for many decades.  Everyday patrons went to the “web cafes” or “web shops” (the euphemistic terms for betting houses), and played their bets on combination of numbers.  In recent years these “web shops” utilizing internet technologies had introduced online gambling, where patrons from the comfort of their homes, offices, or Smartphones could play casino-type games.  In 2013 the owners of these “web shops” are rich and wield significant influence in the society.  It is estimated that the annual turnover of these illegal gambling houses is somewhere in the $400 - $600 million range.  This large sum of money is concentrated in the hands of a few “web shop bosses.”

Late last year when the government announced that it was moving ahead with its promise to hold the referendum on “web shops” the gauntlet was thrown down and the battle lines were drawn.   Officially the government declared it had “no horse in the race”, (meaning it was supporting no particular outcome).  Unofficially many saw the government as tacitly supporting a “yes vote”, a vote to legitimize the “web shops”.  The main argument from those in favor of the legalization of this form of gambling was that the government would be able to regulate and tax the “web shops”.  Such taxation promised government upwards of $40 million annually to support education, sports, and social programs.  For many this was enough reason to legalize “web shop” gambling.

The Bahamas Christian Council (BCC) under its president, AME Church Presiding Elder Rev. Dr. Ranford Patterson was not impressed.  The BCC saw things very differently. It saw the many ills associated with wholesale gambling.  It saw how such an endorsement of gambling could open the door to more undesirable attitudes and behaviors.  More importantly, Elder Patterson and his colleagues were convinced that such gambling was against the will of God for the Bahamas.  They felt that the same God which had upheld the Bahamas in the past would uphold the Bahamas today, if the nation would put its trust in God.  The country did not need widespread gambling to survive.  The battle lines were draw and full-scale war broke out.

That it was a Jehoshaphat war situation was obvious.  The “numbers bosses” would release their millions in hired consultants and PR professionals.  Hundreds of workers were hired to distribute pamphlets and knock on the doors of voters. The “web shops” had the money and they were prepared to spend it to get their business legalized.  The “web shop” owners went the full length of the rope to convince the Bahamian public to “Vote Yes” to “regulate” “web shop gaming”.  Their campaign was a high gear full court press with political – style advertisements, rallies, giveaways, and parties where free food and drink flowed.  It was obvious from the start that Rev. Patterson and the BCC could not match these “number dons” in campaign funds or publicity stunts.

But Jehoshaphat –Patterson had a secret weapon, prayer.  While the “Vote Yes” held their parties and rallies, the “Vote No” camp of the BCC prayed and asked God’s intervention.   The “Vote Yes” people drew big crowds to their functions; Patterson and his “vote No” campaign attached a faithful few.

Then there was the media factor.  The “Vote Yes” events received lavish coverage in the media.  Many of the “Vote No” events were ignored by the media.  Furthermore the coverage the BCC got in the media was often very negative.  Some persons, notably callers to the radio talk shows, felt that Rev Patterson and his pitiable band of pastors were out of touch with the modern world.  The pastors were accused of over- spiritualizing everything.  A favorite line of the critics was that there was no verse in the Bible which squarely condemns gambling.  The pastors were advised to leave the gambling referendum alone and to focus on the (other) social ills of the society.  The government, the critics argued, had a duty to do what was right for the nation.  Apparently wholesale gambling was right for the nation since it would give the government about $40 million to help the poor, the athletes, and students.

President Patterson and his team took issue with many of the pronouncement of the government on this issue.  Hence in the eyes of many, Elder Patterson was directly challenging the Prime Minister and the duly elected government of the country.  Patterson and his team remained stubborn in their position that righteousness exalts a nation, while wholesale gambling would bring reproach from God. In their minds this was a battle for the hearts and souls of the Bahamians, and they were going all the way to do what God had called them to do.  To them the government revenue argument was but a crafty lure into further moral and spiritual decadence. 

Even before the voting took place some wonderful things happened.  According to many observers, this was the first time in living memory that the Church in the Bahamas had been so tightly glued together.  Pastors from all denomination came together in an unprecedented show of unity.  If Rev Patterson achieves nothing else in his term of leadership of the Bahamas Christian Council, the galvanizing of the opposition to widespread gambling in the Bahamas will go down as a defining moment.

Secondly President Patterson acted with Christian maturity in the way the campaign was handled.  There was no doubt that Elder Patterson was leading the charge as president of the BCC.  However he was not always the poster-boy in the media.  Other pastors with the required skills were allowed to play their roles.  Notable in this context was Pastor Lyle Bethel who in many instances led the public debate.  It was such a wonderful sight to see pastors from diverse backgrounds working in harmony.

Then the Election Day came.  The “vote yes” people set up big tents beside the polling stations to urge voters to affirm the “web shops”.   The “vote no” effort on Election Day look paltry.  Many of the tents set up beside the polling stations to accommodate the “vote no” personnel were empty.  While the polling stations were filled with “vote yes” supporters, the “vote no” defenders were hardly seen.  The “vote yes” people were jubilant and certain of victory.  The “vote no” people were still praying.

Next came the results.  They had God’s signature written all over them.  Firstly in a country famed for having a high voter turnout in national elections, only about 40% of the electorate voted.  The confusion and inconsistencies surrounding the issues had worked again the “vote yes” campaign.  The voters did not vote in the large numbers expected, despite the millions of dollars “vote yes” had spent.  But God’s faithful few voted.  Amazingly, even some persons who regularly played the “web shop” games, voted no. 

What was the final vote?  It was a resounding “NO”.  By a margin of about two- to-one the Bahamians rejected the legalization of the “web shops’.  Very few could have predicted such a whopping defeat for “vote yes” and the powerful web bosses.  

Pastor Patterson and his team were vindicated.  God had showed up and showed off in grand style.  The Bahamas was saved from the ills of wholesale gambling.  It was an unbelievable victory, explained only by the miraculous power of God, invoked by pastors who knew what their God could do.

*The Rev. Dr. Ranford A. Patterson is the pastor of Cousin McPhee Cathedral in Nassau, Bahamas

6. ALBUQUERQUE HOUSING AUTHORITY BUILDING IN ALBUQUERQUE, NM, IS BEING DEDICATED IN MEMORY OF AME ACTIVIST:

Text by Debra Hughes,

The Albuquerque Housing Authority building located at 1840 University, SE, in Albuquerque, NM, is being dedicated to Carnis H. Salisbury on Tuesday, February 19th at 2:00 p.m. at that location. 

Mrs. Carnis Salisbury passed away on Dec. 23, 2011; at age of 97 is Olivia and Patricia Salisbury's mother. Her husband Oliver and she were activists for fair housing ordinances in Albuquerque especially for African Americans. A brief biography that appeared in the Grant Chapel AME Church Newsletter in 2008 is appended below.

Carnis Salisbury was born in Caldwell, Texas, on January 1, 1914. She received her undergraduate degree from Wiley College and her master’s from Gammon Theological Seminary. She was dean of women at Sam Houston College and worked for the federal government from 1947 to 1981. She was state president of the National Association for the Advancement of Colored People and a member of the New Mexico Civil Rights Advisory Committee to the U.S. Civil Rights Commission and is active in the National council of Negro Women. Her honors include the Albuquerque Living Treasure Award, New Mexico Distinguished Public Service Award, Distinguished Woman of New Mexico Award, and Albuquerque Human Rights Award, which she won in recognition of getting the 1963 Fair Housing Ordinance passed.

My husband, Oliver Salisbury, and I came to Albuquerque in 1960. We came from Washington, D.C. My husband was in his middle age and had a hard time breathing … he had asthma. We got in the car and started driving, and his breathing got better as we got away from moisture. He stayed in the veteran’s hospital for a year. I knew I needed to be here with him, so the State Department said, “You go and we’ll help you find a job with the government.” I was a research clerk working on Taiwan and Southeast Asia, and my husband worked on Russia, translating Russian documents. We loved Washington and our lobs, but we had to go.

Well, finding a job in the government was no small task. Back in the sixties, there were not a lot of jobs just waiting for someone to take. I went down a level, but it was worth it. Finally, when my husband was about to leave the hospital, a man came looking for him. He hired him to work in staff development for the state welfare department. Our two girls were still in Washington … one was sixteen or seventeen, and the youngest was in the third grade. I had to send for them and find a house. Looking for a home in the 1960s was quite an assignment. This is the friendliest place that I’ve ever lived in. But when it came to finding a job or a house, I got, “Oh, we can’t sell our house to you. Our neighbors wouldn't like that.” But when you have a sick husband and two daughters, there’s no choice. We met a man who worked for the university who wanted to sell us his house, but he had to get permission from the Board of Regents. He finally sold us his home.

I took to living in my community [they were the only black family in the Southeast Heights] as a project. We were very cautious about things we did. I wanted our house to look good, with fresh paint. I was determined I would take it all [any prejudice] in stride. I told myself, “If this is a project, I won’t let it get under my skin.” My father told us you don’t make decisions when you are in a fever. So I tried to pick up whatever leads I could find to help me be an ideal person in our neighborhood. At first our neighbors put newspaper and curtains in their garage windows so we couldn’t see each other. But little by little, neighbors would talk to us across the fence ... I had the feeling I was among friends. We've lived there for thirty-five years. I still go hack to visit.

My first job was at Sandia Base. I’d never been on a job I hated before – counting nuts and bolts. I loved the people, but the job I couldn’t stand! A man from the National Association for the Advancement of Colored People came to see us and said there were a lot of government agencies without blacks. That’s how I got my next job, with the IRS -- when this man pointed out to them that they hadn’t hired any black people. People are strange, and I don’t think they realized how prejudiced that was. That was Albuquerque then. The town was small.

1 found that I was not the only person interested in better race relations. All I had to do was reach out. My husband’s and my big project was getting the Fair Housing Ordinance passed. In the sixties, there was a commission of three people that governed the city’s housing department. We bad a big meeting, and all the real estate agents, contractors, and developers showed up and said, “We don’t need this ordinance.” Well, my husband stood up and told those people that Albuquerque had a problem, and a serious problem, and then told them about our experience. When he was finished, the commissioners said, “We’re passing the Fair Housing Ordinance now.” And they did. That was our greatest achievement. We wanted our children not to have to go through what we went through to get a house. It doesn’t mean all problems have been solved, but we feel we have found many people equally interested in fair housing and fair employment.

Since then, my work has been with organizations that are interested in civil rights. At first, I had a hard time getting announcements and news of what we did in the paper. Then I met Concha Ortiz y Pino de Klevin [well known for her work in civil and women’s rights]. She said, “I’ll tell you how to get in the paper if you teach me how to make cornbread!” We’ve been friends ever since.

*Reprinted by permission of and copyright 2006 Museum of New Mexico Press

7. BLACK MALES NOT APPLYING TO MED SCHOOL:

By David Pittman, Washington Correspondent, MedPage Today

Published: February 10, 2013

Fewer black men are applying to, accepted to, and attending U.S. medical schools despite an increase in the number of overall applicants and uptick in matriculation among other minorities, a report found.

Black applicants were the second most populous demographic behind whites in the late 1970s. There were more black applicants than Asians and Hispanics combined.

But in 2011, first-time African-American applicants were surpassed by Asians and Hispanics, the Association of American Medical Colleges (AAMC) said. Compared with 1977, the number of Hispanic applicants more than tripled in 2011 (3,459 versus 955) while first-time Asian applicants went from 966 to 8,941 when comparing 1977 to 2011.

The number of first-time applications from blacks grew a mere 36% (2,361 in 1977 to 3,215 in 2011).

In fact, black women outnumbered black men applicants in 2011 nearly two to one, the AAMC said.

"Black or African American males are applying to, being accepted to, and matriculating into medical school in diminishing numbers, which speaks to the increasing need for medical schools to institute plans and initiatives aimed at strengthening the pipeline," stated the report, called "Diversity in Medical Education."

"In response, initiatives have been launched throughout the country in hopes of reversing this trend and producing more graduates. Medical schools are already investing in pipeline programs, but it is clear that additional targeted efforts are necessary," according to the report.

While first-year enrollment was up 18.4% overall from 2002 to 2012 as the AAMC said last fall, that hasn't translated into a great number of more black men.

Non-whites accounted for nearly half of U.S. medical school applications in 2011, the AAMC said. The number of applications from whites has dropped roughly 26% since the late 1970s.

The negative trend for black men could make it harder to meet the growing demand of the primary care physician shortage.

"Black or African American and Asian matriculates, in particular, have expressed an even greater interest than other racial and ethnic subgroups in general internal medicine," the AAMC report said.

However, all races and ethnicities -- including whites -- show a greater willingness to enter family medicine, internal medicine, and pediatrics since 2005, the AAMC said.

The AAMC also noted in its diversity report that there's a need to attract a more racially diverse medical school faculty.

More than 60% of medical school faculty is white. Hispanics make up 4% and blacks 2.9%, the AAMC found.

"Notably, this underrepresentation becomes starker among high-ranking faculty," the report stated. "Therefore, these data not only demonstrate the continued need to attract more diverse faculty candidates to the field of academic medicine, but also the need to create more inclusive environments in which diverse faculty thrive and ascend the ranks of academia."

Medical schools must focus their attention on effective pipeline programs if they hope to attract, retain, and graduate more men from racial and ethnic minority backgrounds.

"Similarly, medical schools that strive to create inclusive environments might better support both students and faculty representing a variety of races, ethnicities, ages, ability levels, and perspectives," the report stated.

Read More:


8. BLACK HISTORY MONTH NOT UNIVERSALLY SUPPORTED:

By Lekan Oguntoyinbo

Shukree Tilghman is among those calling for an end to Black History Month.

One scene in a CBS “60 Minutes” profile of Morgan Freeman that was broadcast several years ago garnered a lot of attention.

“Black History Month you find …?” the interviewer Mike Wallace began.

“Ridiculous,” said Freeman. “You going to relegate my history to a month?”

Then the veteran actor turned the tables on his interviewer:

“Which month is White History Month?”

“I’m Jewish,” Wallace said quickly.

“Which month is Jewish History Month?” rebutted Freeman. “You want one?”

“No.”

“I don’t either.”

That exchange made an impression on millions of people, including an aspiring African-American filmmaker by the name of Shukree Tilghman, who would later earn an MFA in screenwriting from Columbia University. A year ago, in collaboration with PBS, Tilghman produced “More than a Month,” a provocative film about the need (or lack thereof) for Black History Month.

Scenes in the film show Tilghman standing in Times Square with sandwich boards that call for the abolition of Black History Month. He waves a petition trying to entice passers-by to sign it. Some oblige him. Others react scornfully.

Despite the theatrics, the film is not an attack on Black History Month. It is a personal journey by Tilghman who grew up looking forward to Black History Month activities but whose thinking about the celebrations has evolved. He doesn’t see the thesis of his film as an either-or proposition. His goal, he says, is how Black history can be told in a more meaningful, more sustained way.

“You can be for the continued yearlong exposure of African-American history and also be for having Black History Month,” he says. “However, the important thing is to remain vigilant to make sure that our story that the story of African-Americans, continues to be seen as vital, to make sure that it continues to exist even if it means criticizing Black History Month. In other words, don’t (just) settle for Black History Month. Black History Month itself is not a problem.”

Tilghman’s approach to Black History Month mirrors the thinking of many scholars around the country. It’s next to impossible to find scholars of Black studies who call for an end to Black History Month, but many would like to see some type of metamorphosis.

In the Africana Studies Department at the University of South Florida in Tampa, Dr. Abraham Kahn, an assistant professor of African Studies and communications, has been given the task of re-thinking Black History Month. Much of Black History Month, he notes, is focused on the past and on the accomplishments of individuals.

While this can be inspiring, he says, it can also present problems.

“One of the criticisms is … all of the backward looking of Black History Month,” says Kahn. “Does it stifle conversation? One goal for us is to move from looking at the past to looking at the future. One of the things that has received a lot of criticism among scholars is the notion of the focus on first—the first Black astronaut, the first Black millionaire or the first Black baseball player. Attention to first not only deflects attention from the second, but it leads us to believe that, once there has been a first, the problem has been solved. Take the example of Jackie Robinson. Did the problem of racism in sports end? No.”

Kahn says that, while most of the Black History Month activities have been handled by the multi-cultural affairs department at the University of South Florida, the department of Africana Studies is taking some steps to change the orientation of the month’s events and celebrations.

“We have decided to call it Black Emphasis Month,” says Kahn, who moderated a panel discussion about the film last year. “Instead of focusing on the past we have decided to use Black History Month to examine the present. What does it mean to be Black in America today? What are the issues of importance to Blacks in America today?”

Dr. Vicki Crawford, a scholar of African-American studies and director of the office of the Morehouse College Martin Luther King Jr. Collection, shares Kahn’s assertion.

“We need to be forward looking,” she says. “To a great extent, Black History Month has been contributionist focused. What is greatly needed and where we really need depth and breadth is in the area of grassroots history. We could name names of people who have made remarkable contributions who are not well known like Bayard Rustin and Fannie Lou Hamer.”

Crawford says that, because Morehouse has a mission that includes helping students know whom they are, the college has been aggressive about letting students experience history up close. Throughout the year, they have had many prominent veterans of the Civil Rights Movement, such as Andrew Young, Rev. C.T. Vivian and Dorothy Cotton come speak to students. Not only is this an opportunity for students to learn history from eyewitnesses, she says, it is also a chance to learn lessons they can apply to their young lives.

“They hear the story, hear the narrative and also to engage the young people in a conversation so they can ask questions like what were the organizing strategies of SNCC,” says Crawford. “It’s amazing to hear them talk bout strategy, planning, tactics and give them a chance to talk back.”

Tilghman says that, while most people agree with his assertion that Black history should be thought of as vital to American history, there’s no unanimity on how it should be done.

For instance, at the middle and high school levels, he says, while many teachers are enthusiastic about teaching Black history outside of February, there are some constraints.

“A high school teacher will have something different to say because with standardized testing they have to teach to the test,” he says, adding that Black History Month gives them an opportunity to some special programming. “Intellectually we all agree that we’ve got to find a way to teach African history to make sure it feels and is perceived as interwoven into American history so there is no difference. Intellectually we all agree [it’s] just a question of how do we get there.”

But at the university level, faculty members can afford to be more nimble in weaving Black history into the curriculum.
Dr. Venise Berry, an associate professor at the University of Iowa with dual appointments in both African Studies and journalism and mass communications, says the journalism program tries to weave issues relating to people of color into many of its classes.

“I teach a course called ‘African Americans in the Media’ where we look at images of Blacks in all media,” she says. “We have writing across cultures where faculty members help students understand all cultures. We have tried to pay attention. We also make sure faculty have certain exercises like in our broadcast classes about how to go about covering various diverse groups.”

Berry says the key to ensuring that Black History is not just confined to one month is to “push it out of the month.”

“Sometimes, if you don’t show people the importance of having more rather than less, they don’t think about it,” she says, adding that the African-American studies at Iowa routinely has events throughout the year as a way of helping people understand the importance of Black history throughout the year.

Similar programs, she says, could do the same throughout the year having events in January about Martin Luther King Jr., in March about the accomplishments of Black women, and in June around Juneteenth.

She adds: “Sometimes I get tired of people saying I wish this would get done but they don’t step out to do it.”


9. GETTING TO ZERO: “GETTING TO UNDETECTABLE”:

By Dr. Oveta Fuller

Did you know that February 7 was National Black HIV/AIDS Awareness Day?

The Black AIDS Institute that initiated this was founded in May 1999 (www.blackaids.org/). It is a national HIV/AIDS think tank focused exclusively on Black people. The Institute's Mission is to stop the AIDS pandemic in Black communities by engaging and mobilizing Black institutions and individuals in efforts to confront HIV. Their “Getting to Undetectable” campaign especially engages people living with HIV/AIDS (PLWHA) and their loved ones.

You know that the first week in March is the annual Balm in Gilead Week of Prayer for the Healing of HIV/AIDS (www.balmingilead.org) especially created to mobilize religious organizations. 

Black Heritage Month, AMEC Founder’s Day and Lent (Ash Wednesday through the eve of Good Friday) make an opportune season for churches and people of faith to actively engage in getting to zero. Events should include easy access to voluntary counseling and testing (VCT).  Getting screened for HIV infection is a highly responsible action that effective leaders can take.
“Now is the time for all good clergy and lay leaders to carry out a relevant program/event that focuses on controlling HIV!”

Contact your local county or state health department for services and resources. These are usually free to community organizations. If services of such agencies are booked, get a date on the calendar for 2014. Join with others in your community to plan for the National HIV Testing Day that is the last week of June and Worlds AIDS Day on December 1. Hosting HIV/AIDS awareness events can occur at any time.

Most county or state health agencies would love to work with local church leaders and organizations. Some find that religious leaders often turn a deaf ear to use of available resources and services. Why? Perhaps this comes from perceived conflict by some between HIV/AIDS and religious doctrine. This is a myth, a misconception! By now, you are informed. You know the truth. You understand that HIV is a relatively fragile virus that can lead to AIDS, an infectious disease.

The “Getting to Undetectable” campaign recognizes that biomedical advances can help control HIV/AIDS.

Taking control begins with knowing one’s HIV infection status. If negative, stay negative by preventing possible exposure to the virus. If positive, the goal is to reduce virus production and retain adequate immune system function so to not progress to AIDS. If one has AIDS symptoms, the immediate task is to stop virus production to keep a competent level of CD4 immune cells. For any of these, compliance with anti-retroviral (ARV) drug regimens and consistent self-care are absolutely needed.

This article begins a discussion on some advances that make “Getting to Undetectable” possible.

Getting to Undetectable means using combinations of available interventions to stop HIV replication. No or low virus production decreases virus passage from lymph organs into circulating blood. 

At undetectable for an HIV+ person, antibodies to HIV are present, but virus cannot be found in the blood. Detection of virus differs from detection of antibody that is made when the immune system first encounters HIV.  An HIV test looks for antibody in blood or saliva. Antibodies can be thought of as a type of footprint. Their presence indicates that an immune response was mounted when HIV or infected cells first entered the body.

An undetectable virus load (the amount of virus circulating), means no circulating virus can be found. At undetectable, the levels of CD4 helper immune cells rise; there is less likelihood of serious illness from opportunistic infections. For PLWHAs and their loved ones, undetectable is a great place to be.

How does one get to undetectable?

This requires several types of efforts working together.

First, medical care must monitor virus amounts (virus load) and CD4 immune cell levels (T cell count). Every six months or so, a laboratory test (at local clinics) is conducted to determine the amount of virus reproduction. Second, there must be access to anti-retroviral drugs (ARVs). The Centers of Disease Control and Prevention (CDC) recommends starting ARV therapy whenever medical personnel and a PLWHA agree that the balance between positive effects of ARVs on reducing virus replication can be balanced with their side-effects, ARV access and other factors.

Third, to move towards undetectable, PLWHAs need a healthy balanced food intake (lots of vegetables, fruit, and water). Fourth, exposure to disease causing microbes (viruses, bacteria, fungi, parasites, including HIV from someone else) should be avoided.  Exposure to carcinogens and stressors (smoking, alcohol, worry, and other microbes) should be minimal. Fifth, routine exercise to keep body tissues, muscles and organs systems strong is important. Finally, the mental and emotion disposition and social supports needed to coordinate all this are essential.

Over time after infection, when replicating virus destroys healthy immune cells, HIV can advance to AIDS. With no form of treatment, AIDS usually leads to immune deficiency and opportunistic infections. Without treatment, eventually the body succumbs to one, or combinations of fungal or bacterial caused pneumonia, reactivated herpes viruses, digestion or heart failure, or neural disorders and dementia.

Undetectable is a great place to be.

Getting there requires informed, proactive and diligent effort. It requires access to engaged medical care and economic and other supports for adequate food, transport and emotional stability. It is not easy, but it is worth the considerable effort required.

With compliance to available treatments, HIV/AIDS can be managed as a chronic disease.

10. MEDITATION BASED ON REVELATION 2:1-7

*The Rev. Dr. Joseph A. Darby

Valentine’s Day - when couples often share intimate dinners and give and receive cards, flowers, candy and gifts as special tokens of their love for each other - is rapidly approaching.  Those special affirmations of love are commendable, but one simple gesture that I read about a few months ago spoke of how love is best shared.

A member of our clergy staff and a new mother, the Reverend Anya Leveille, noted on her Facebook page when she was expecting that she came home from a long day at work to find that her husband, Ryan had one of her favorite treats - a pimento cheese, bacon, lettuce and tomato sandwich - waiting for her.  She noted that he’d done so even though he doesn’t like bacon himself, and she said, “Does he love me or what?”

A simple sandwich may at first glance seem to pale in comparison to dinner at a five star restaurant or a dozen long stemmed roses, but it was special to her because her husband went out of the way to prepare it for her, simply because he knew that she’d like it.  Her experience is a reminder that when people really love each other, even the small and routine things that we do for each other do matter.

Keeping loving relationships in this world fresh and new requires doing both grand and simple things, and that also applies to our loving relationship with God.  We rightly proclaim our love for God in formal worship, but it’s easy to make Sunday worship a routine obligation and our single weekly expression of love for God.  It’s easy in a hectic and demanding world to forget or overlook the big and small things that God does for us daily and to take God’s love for granted.

Our love for God shows in our acts of worship and praise, but also shows when we sacrificially give our time, talent and treasure to serve the Lord daily in great and small ways - even when we could be doing other things - and when we reach out to others who feel lost and unloved to share God’s love with them.

The God who loved us enough to sacrifice His Son for us never takes us for granted and never stops loving us - even when we mess up and do unlovable things.  When we return that love in great and small ways by making God the center of all that we do, we’ll find new joy, new hope and new affirmation in the words of a familiar hymn, “Oh, how I love Jesus, because He first loved me.”

Join us on the Third Sunday in February if you are in the Charleston, South Carolina area for Church School at 9:45 a.m. and for Worship at 8 a.m. and 11 a.m.  We’ll also recognize some of our community’s African-American achievers during the 11 a.m. worship service as a part of our Black History Month activities.  The Combined Choir, Praise Dance Ministry, Voices of Promise and Generation of Praise will offer praise.

Sunday’s Scripture Lessons are:

Isaiah 5:1-7
Revelation 2:1-7
John 3:16

Sunday’s Sermons are:

8 a.m. - “Do You Love Jesus?”
11 a.m. - “How Deep Is Your Love?”

*The Rev. Dr. Joseph A. Darby is the pastor of Morris Brown AME Church in Charleston, South Carolina

11. CLERGY FAMILY BEREAVEMENT NOTICE:

We regret to inform you of the passing of THE Rev. Harold L. Rutherford, the retired Presiding Elder of the Manhattan District in the New York Conference of the First Episcopal District. The following information has been provided regarding funeral arrangements.

Monday, February 18, 2013
Viewing: 5:00 p.m. - 8:00 p.m.

Tuesday, February 19, 2013
Viewing: 9 a.m. - 10 a.m.
 
Service of Life Celebration:  10:00 a.m.

Emanuel AME Church
37-41 W. 119th Street
New York, New York 10026

Telephone: 212-722-3969
Fax: 212-722-6887
Parking lot is at 119 5th Ave.

The Reverend D. Turk, Pastor and Eulogist

Interment:

Pinelawn Memorial Park
Farmington, New York

Services Entrusted to:

Owens Funeral Home
216 Lenox Avenue
New York, New York 10027
Phone: 212-427-7888
Fax: 212-828-1518

Expressions of Sympathy can be faxed to:

Ms. Loretha Williams (niece) and family
In care of Emanuel AMEC or Owens Funeral Home  


12. CLERGY FAMILY BEREAVEMENT NOTICES AND CONGRATULATORY ANNOUNCEMENTS PROVIDED BY:

Ora L. Easley, Administrator
AMEC Clergy Family Information Center
Phone: (615) 837-9736 (H)
Phone: (615) 833-6936 (O)
Cell: (615) 403-7751




13.  CONDOLENCES TO THE BEREAVED FROM THE CHRISTIAN RECORDER:

The Chair of the Commission on Publications, the Right Reverend T. Larry Kirkland; the Publisher, the Reverend Dr. Johnny Barbour and the Editor of The Christian Recorder, the Reverend Dr. Calvin H. Sydnor III offer our condolences and prayers to those who have lost loved ones. We pray that the peace of Christ will be with you during this time of your bereavement.


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