Bishop Gregory G. M. Ingram - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour, Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor
To see the foreign language postings go to the side panel on the right side of The Christian Recorder Online http://www.the-christian-recorder.org/tcr-online/ under “Previous Posts” and click on the language and the date of the issue you wish to read. If the language you wish to read is not posted, please email me directly
1. THE EDITOR’S CORNER:
- I need feedback.
The Christian Recorder Online has the resources and is capable of publishing the online edition in English, Portuguese, Spanish, French and Dutch. Additionally, we can also publish The Recorder in Russian, Swedish, and Italian. We are committed to reaching out to the global constituency of the African Methodist Episcopal Church. Having said that, the editor wants to be assured that the needs of the readership are being met and that people are reading the foreign editions, so the editor needs feedback from those who might be reading the foreign editions, and especially those who regularly read one of the foreign editions. When feedback is received, the editor will insure that the foreign language editions being read are published. I have received feedback from our Portuguese readers and so the editor will publish the Portuguese editions each time the English editions are published. The editor needs to hear from our Spanish, French, and Dutch readers if they would like The Recorder Online published in those languages on a regular basis.
I would also like to offer to publish in any of the languages mentioned above as a help to AME middle or high school students who might find the language they are studying in school being used in everyday situations. I welcome comments from students who would like to use The Christian Recorder Online as a pedagogical tool.
The Editor is looking for feedback. I would appreciate some feedback from our foreign readers and educators.
- A package from Mrs. Sioux Taylor
I just opened a package that was sent to me by Mrs. Sioux Taylor, the daughter of the late Bishop Decatur Ward Nichols. That package contained some old editions of The Christian Recorder, Annual Conference Schedules, a letter written to Bishop Nichols from the Reverend Dr. S. S. Morris who was then the Secretary-Treasurer of Christian Education, and a letter written by Dr. F. Douglass Coleman, father of Dr. Jamye Coleman Williams.
In addition to touching “history,” a sense of pride came over me. I received several issues dated in 1944 (Editor, the Reverend David Norris) and one edition dated October 21, 1954 (Editor, the Rev. Fred A. Hughes). I started reading The Christian Recorders from 1944. Reverend David Norris was the editor. Reverend Norris was the father of Bishop Richard Norris, the presiding prelate of the First Episcopal District. As I read the 1944 and 1954 editions of The Christian Recorder, the scholarly writing that appeared in The Christian Recorder overwhelmed me. The editors and contributors to the articles were outstanding writers. They were good! The news of the Church was extensively reported upon. Our academic institutions occupied a lot of space in the paper, Wilberforce, Morris Brown, Edward Waters, Payne, Turner, and our other institutions received generous coverage in The Christian Recorder that was referred to as the “Mother of Negro Press.” The editorials were awesome. Editor Norris wrote about the Church’s theological seminaries and the need for theological training and recommended some radical changes. Did you know that we had institutions of higher learning in Jacksonville, Florida, Kittrell, North Carolina, Birmingham, Alabama, Jackson, Mississippi, Waco, Texas, Little Rock Arkansas, Columbia, South Carolina, and Quindero, Kansas?
In 1954, Dr. Jesse L. Glover, congratulating Bishop Reid on the article that he had written about “united worship in the great A.M.E. Church, wrote, “Sometimes we wonder if we are in the A.M.E. Church. Some open without the SCRIPTURE SENTENCE (“I was glad when” etc.) Some open with Baptist JAZZ SONGS.” Dr. Glover went on to complain, “The trouble is, we have too many ministers wanting to copy from Catholics, Baptists, Holiness, and other churches.” He then went on to commend the preachers of old for their “pure preaching and deep singing that was food for the soul.”
I was impressed that even, the reports on quarterly conferences were written in a newsworthy fashion. And for me, to see the names of pastors I knew as a young child and hearing my grandmother talk about them: Reverends Jesse Glover, W. P. Stevenson, A.D. Nearn, R. O. Napper, M. W. Thornton, I. N. Patterson, D. W. Tull, A. J. Polk, J.C. Jarrett, , J. T. L. Dandridge, Lutrell Long, George T. Sims, C. S. Spivey, A. D. Tyson, W. A. Wayman, G. W. Reed, Jr. , Dr. Virginia S. Nyabongo, and others stalwarts of African Methodism.
Well, it tells me that we have a lot of work to do and we have a long way to go to recapture the golden era of The Christian Recorder. We must recapture the intellectual fervor and the majesty of the printed word. I noticed that there were not as many pictures in The Recorder, which meant that you had to read the printed word to understand the articles. I wonder if too many pictures discourage reading. I want you to know that we are committed to excellence and we are working to make The Christian Recorder what it should be in representing the best of the African Methodist Episcopal Church.
Thank you, Sister Sioux Taylor for sharing from “Papa Nick.” He has spoken, through you, from the grave today. I am reminded that excellence is a work in progress and we are not there yet.
I will pass these papers to our Historiographer, Dr. Dennis Dickerson, for safekeeping.
- Some assistance on gas purchases from Supervisor Stan McKenzie
Check out the following Website and find out where the best gasoline prices are your area: http://www.gasbuddy.com/
2. AFRICAN METHODIST EPISCOPAL CHURCH WORSHIP SOFTWARE BY LabOrA:
I spoke to Dr. Daryl Ingram yesterday and asked him how the LabOra sales were going and he responded okay and that they were slowly being sold. I thought that they would all be sold by now. It tells me that some of our pastors are not embracing the convenience of technology and are not making life easier for their secretaries and administrative assistants who do their bulletins. LabOra is a great time-saving product. The product should be “flying” off the shelves. Reverend Barbara Ross wrote, “I am using the LabOra Worship Software and I have witnessed how LabOra is a great organizational tool for new congregations who do not yet have an office staff in place.” She went on to say, “… as I began using the software I found that not only is it a great tool for established congregations, but it is an even greater tool for small and newly organized congregations.”
As a gentle reminder, the new updated AME worship planning software, LabOra, is on sale for $175.00. It is a worship software customised for AME congregations. It’s a unique tool developed by pastors for pastors. LabOra is a custom-made, time-saving program for all who prepare for Sunday worship services. The Bible, the AME Hymnal, the liturgy, commentaries are all at your fingertips. You can use the word processor you prefer: Word Perfect or MS Word.
For more information call Dr. Daryl Ingram, Secretary-Treasurer, Department of Christian Education (615.242-1420) or Mr. Clarence Smith (630-778-3455) or csmith@pininet.com or go to www.pininet.com for a demonstration.
3. THE CHAPLAINS CORNER:
A message from Bishop E. Earl McCloud, Jr., Endorsing Agent and Ecumenical Officer to all endorsed chaplains of the African Methodist Episcopal Church:
Annual Required Training –
“All chaplains endorsed by the office of Ecumenical & Urban Affairs are required to attend the annual Church Growth and Development Seminar. The 2006 Seminar will be held at the Birmingham Sheraton Hotel, 16 – 19 January 2006, Birmingham, Alabama.”
Chaplains are also required to subscribe to all church periodicals.
(Signed) E. Earl McCloud, Jr.
4. NEWS FROM AROUND THE AME CHURCH:
- St. Phillip AME Church, Bermuda Wants School
A Harrington Sound Road church will open its doors during the week to be a Christian private school for 30 students.
Mrs. Lisa Smith made an application for the new school at St. Philip AME Church, Smiths. “This is an extension of the Ministry,” St. Philip’s pastor Rev. Milton Burgess said. “The Church is trying to reach out to a community in need.”
Rev. Burgess said should the planning application be successful, the school would be located inside the auditorium of St. Philip.
It will be open Monday to Friday, not just as a Sunday school, he said. Rev. Burgess also said the church would not appear to be changed in any other way by the plan
http://www.theroyalgazette.com/apps/pbcs.dll/article?AID=/20050820/NEWS/108200138
- Homecoming and the Senior Choir anniversary will be observed at Turner Station AME Church, Marietta on Sunday.
Church school begins at 9:45 a.m., worship at 11 and dinner at 1 p.m.
5. THE GLOBAL CORNER:
Abbreviated Minutes of the 1st Session of the Global Development Council of the African Methodist Episcopal Church
20th Episcopal District
Sheraton Hotel, Harare
27 April 2005
Rt. Rev. Wilfredt J Messiah,
Host Bishop & Chairman
Rev. Willem Simon Hanse,
GDC Secretary
Wednesday, 27 April 2005
The host prelate and the most senior bishop serving on the African continent, Bishop Wilfredt J Messiah greeted the meeting and also introduced the combined devotional team of the 15th and 20th Episcopal Districts.
Devotion 1
The Rev. Noah Nyamaropa, the Administrative Assistant of the 20th Episcopal District, served as liturgist. The 15th Episcopal District led us in the singing of the opening hymn, “Give a Thought to Africa”. The Rev. N A Lekhoba from the 15th Episcopal District led us in prayer, after which the 20th Episcopal District Malawian sisters led us in singing couple of songs. The Rev. Dolly Vengesayi from the 20th Episcopal District read the Holy Word from 1 Corinthians 3:6-14, followed by musical selections led by the 15th Episcopal District. Rev. Francis Kataka offered another prayer for the work of the GDC from the 20th Episcopal District.
Business Session 1
The meeting was called to order at 09h00 by Bishop James Davis, the prelate of the 19th Episcopal District and Chairman of the Commission on the Development of Africa, the Islands in the Caribbean.
Bishop Wilfredt J Messiah thanked the Commission Chairman, Bishop James Davis for his leadership, and acknowledged Bishop Samuel L Green Sr (15), Bishop Tyler-Guidry (16), Bishop Francis Davis (18), Bishop James Davis. Apologies were received and acknowledged from Bishop David Daniels (14) and Bishop Paul Kawimbe (17). Also present were Dr. George Flowers and Dr. Calvin H. Sydnor III, both General Officers responsible for the Global Development and Witness and the AME Christian Recorder respectively. The delegates and visitors to this organizational meeting were acknowledged according to their districts. Bishop Messiah said that the 20th Episcopal is excited to be chosen as the seat for this historic meeting and prayed that all delegates and visitors will experience the warmth of the 20th Episcopal District that will help us apply ourselves to the issues at hand and that we will have fruitful and meaningful deliberations.
Opportunity was granted to the General Officers in attendance to greet the meeting. Dr. Flowers said that he was delighted to return to the mother continent one more time and feels very part of this meeting. He brought greetings from Bishop Frank Norris, the Chairman of the Commission on Missions. He saluted the African Bishops who have been elected and ordained in 2004, and expressed his appreciation and love for the work he does in the missionary field. Dr. Flowers also said that the General Officers Council looks forward to the June 2005 General Board and Bishop’s Council Meeting, and the subsequent discussion of the Field Representatives legislation passed by the General Conference. Dr. Sydnor thanked God for his first visit to the motherland, and brought greetings from Bishop Gerald Ingram (Chairman of the Commission on Publications), Bishop Vashti McKenzie (prelate of the 13th District) and Dr. Johnny Barbour (Publisher). He promised that his service to the AME family was all-inclusive and that he looks forward sharing news from all over the AME Connection in the AME Christian Recorder.
With Bishop James Davis presiding, the Roll was called according to Episcopal District, hereby attached as Annexure A.
Bishop James Davis then requested nominations for the chair of the GDC. The Rev. Andrew Lewin (15th) proposed that Bishop Wilfredt J Messiah be elected Chairman of the GDC. The Rev. Noah Nyamaropa from the 20th Episcopal District seconded this and the election was unanimously carried by popular exclamation.
Bishop Wilfredt J Messiah thanked Bishop James Davis for steering the “GDC-ship” to this point and expressed appreciation for the overwhelming vote of confidence.
Bishop Guidry was introduced and she led the meeting in the Review of the GDC legislation as printed in the new edition of the AME Book of Disciple and Doctrine. This was an important exercise since many of the delegates, visitors were first-timers, and it was important that all of us reach common understanding on basic pillars of this legislation.
Bishop Messiah then directed the meeting on the mode of elections and it was moved by the Rev. Daniel Jacobs and seconded by the Rev. P S Gava (20th) that we will make use of a Nominations Committee, consisting of one lay and one clergy of each Episcopal District, to elect the GDC Executive Committee. Bishop W J Messiah appointed the Rev. P J Mengoai (19th) as chair of the Nominations Committee and the other members were:
- 14th
- 15th Rev. Daniel Jacobs and Bro. Daniel Deke
- 16th Rev. A C Davis and Bro. D Guidry
- 17th Bro. James Matale
- 18th Rev. Fafube and Samelo Twalo
- 19th Rev. Mashoewe and Bro. Laseto
- 20th Rev. Noah N and Mareko
It was also made clear that the bishops are directed by the legislation to appoint two Episcopal District representatives from the delegates elected by annual conferences in his/her District. The meeting agreed that such representatives would be re-elected after every 2nd year.
The meeting dismissed for tea at 11h00
The meeting resumed business at 11h20, and the following persons were elected to the GDC Executive Committee as representatives of their respective Episcopal Districts:
- 14th
- 15th Rev. Daniel Jacobs and Bro. Daniel Deke
- 16th Rev. Rudolph Aaron and Sister Arona Burghett
- 17th Sister Suzanna Matale
- 18th Rev. Solomon Nxumalo and Bro. A Lebopo
- 19th Rev. Mothebathe and Bro. Mayana
- 20th Rev. Noah Nyamoropo and Bro. Phillip Nidaro
The Secretary will write a letter to Bishop David Daniels requesting nominations for the 14th Episcopal District.
It was also made clear that members of the various Committees of the GDC are not members of the GDC Executive Committee by virtue of their committee membership, but are only members of the Council and must attend Council meetings and may also be requested to attend the GDC Executive Committee meetings.
The Rev. Kataka pronounced the benediction at 13h00.
Devotion 2
Sister Suzanna Matale (17th) led the devotion and several sisters from the 18th and 19th Episcopal Districts led us in singing the same song in different African languages and dialects. Sister Matale also read two Scriptures, namely 2 Chronicles 7:14-18 and Psalms 34:1-3. Rev. Miriam Sikapizya (19th) led us in prayer.
Business Session 2
Bishop Messiah called the meeting to order at 14h20. Opportunity was granted to Connectional Officers present to extend greetings to the meting. Mother Passion Muza is the 3rd Vice President of the Connectional WMS and Brother Weldon Schuman is the 3rd Vice President of the Connectional Lay Organization.
The First Order of the Day was the report of the Nominations Committee for the election of the GDC Executive Committee as follows:
- Chairman: Bishop Wilfredt J Messiah (20th)
- Secretary: Rev. Willem Simon Hanse (15th)
- Assistant Secretary: Rev M J Mothebedi (19th)
- Treasurer: Rev. Wayne Anthony, PE (16th)
Ø It was moved by Rev. Albert E Biwa (15th) and seconded Rev. P S Gava (19th) for adoption.
- Episcopal Representatives:
o 14th
o 15th Rev. Daniel Jacobs and Bro. Daniel Deke
o 16th Rev. Rudolph Aaron and Sister Arona Burghett
o 17th Sister Suzanna Matale
o 18th Rev. Salomon Nxumalo and Bro. A Lebopo
o 19th Rev. Mothebathe and Bro. Mayana
o 20th Rev. Noah N and Bro. Phillip Nidaro
It was moved by Bro. H Hess (15th) and seconded by Rev. S Nxumalo (18th) for adoption.
- Committees:
District
Rules
Budget
Legislative
14th
15th
Rev. Manuel Sarmente
Bro. Hennie Hess
Rev. J Mgungunyeka
Sister T H Isaacks
Rev. G Komani
Bro. V Zwelibanzi
16th
Sister E Douglass
(Dominican Republic)
Rev. W Anthony
(Guyana)
Dr. Elton Bobb
Sister V Mitchell
17th
Rev. Leonard Ghola
Sister B Silunjili
Rev. E Ngendahayo
Bro. L Z Pliui
Rev. M P P Mwenya
Bro. Kelvin Mwitwa
18th
Sister Sarah Mathlare
Bro. C Davis JR
Bro. M Monyake
19th
Rev. J P Mengoai
Bro. Dan Zeeba
Rev. T J Klaas
Bro. Lucas Mosuwe
Rev. R Ndou
Bro. Ronnie Mahlong
20th
Rev. P S Gava
Sister Eve line Zawanda
Rev. N Nyamaropa
Brother A H S Madlela
Rev. Muparuri
Bro. M Mkandawire
It was moved by Bro. N Nyamaropa (20th) and seconded by Bro. R Mahlong (19th) for adoption.
The Second Order of the Day was the Concerns Statements from the various Episcopal Districts. The statements were not acted upon and only received as valuable information by the meeting. The concerns, in general, spoke to uncertainty about the road ahead of the Agenda and Framework of the Global Development Council. Herewith please receive synopsis of all the statements:
1. Expressed appreciation to God and the AME Connection for greater African inclusion on the Episcopacy,
2. Thanked the General Church for availing financial resources to conduct the work of the GDC,
3. Highlighted the unfinished agenda the GDC has inherited, as natural successor to the AJC, for Africa’s more meaningful participation in the life of the AME Church at all levels,
4. Called for the implementation of the Field Representatives bill,
5. Request that the GDC must explore new additional sources of revenue to fund the programs and projects of the GDC,
6. Called for GDC socio-economic programs to improve the quality of life of our people, and
7. Expressed confidence in our Episcopal Leaders and prayed God wisdom for the work of the GDC.
8. Called for inclusion and participation in the life of the Church,
9. Expressed need for more balanced representation at all meetings and an equal share of the church vision,
10. Need the liturgy of the Church in local languages,
11. Expressed concerns about the funding of the GDC,
12. Returned from the 47th Session of the General Conference re-energised and revitalised,
13. Expressed appreciation to the AME Connectional family for attending to the cries of the African people and feel challenged to improve the image of the AME Church in countries comprising their District,
14. Expressed concerns about the political instability in French-speaking countries,
15. Expressed concerns about the issue of poverty, HIV/Aids prevalence and illiteracy,
16. Expressed concerns about the lack of AME literature in local languages,
17. Expressed concerns about poor communication and networking amongst AME’s first in Episcopal Districts in African and secondly on the African continent,
18. Appreciate the winds of change blowing all over the AME Connection,
19. Christian Education must embrace elements of African culture and embrace our local languages,
20. Economic empowerment of our clergy will lead to improved output on many other levels,
21. What can the AME Storehouse program do for the African Districts, especially with regard to the creation of Savings and Credit Cooperatives?
22. The GDC must realize that the pillar of the Mission is in our Budget. If we want Church Growth and Development, the road map should include
a. Salvation,
b. Spiritual growth,
c. Spiritual maturity, and
d. Service:
i. Faith in Action, and
ii. Practical Theology
23. And training of pastors (sowers) will lead to the tilling of the soil (members).
24. The appointment of Field Representatives for Connectional Departments was discussed at length. It was resolved that this issue will be dealt with at the upcoming General Board and Bishop’s Council meetings during July 2005 in Texas, USA. The chair will report the same at the next meeting of the Global Development Council. The 16th Episcopal District at the call of the Chairman will host the next meeting of the GDC, which will be the Executive Board Meeting.
Thursday, 28 April 2005
Bishop Samuel L Green, Sr. led a very short closing devotion. The Rev. A B G Lewin led us in prayer, after which Rev. Sydnor read the scripture. Bishop Sarah F Davis gave a homiletical exegesis on the Mission of the GDC, based on Deuteronomy 1:1-8 about Israel who tarried too long at the foot of the mountain. She challenged the GDC Districts to rise and claim the promise that God has prepared for us. The vote of thanks was expressed by Bishop Wilfredt J Messiah and the benediction pronounced by Bishop Sarah F Davis at 11h30.
Annexure A
Attendance List
14th Episcopal District
15th Episcopal District
1. Rt. Rev. Samuel L Green SR
2. Bro. Weldon Schuman
3. Rev. Andrew B G Lewin
4. Rev. Willem Simon Hanse
5. Rev. Albert E Biwa
6. Rev. Daniel Jacobs
7. Rev. Gugenyeka
8. Rev. X Mrubata
9. Rev. N Lekhobo
10. Rev. G Komani
11. Bro. Daniel Deke
12. Rev. M Sarmento
13. Bro. P Dala
14. Sister Thusnelda H Isaacks
15. Sister Vidah Manyana
16. Sister Ntsangani
17. Sister N Guwa
18. Bro. J Philander
19. Bro. Hennie Hess
20. Bro. K Manjinja
21. Bro. Vuyisile Zwelibanzi
22. Rev. A Carelse
23. Rev. Shane Appollis
24. Rev. A Booyse (Absent)
16th Episcopal District
25. Bishop Carolyn Tyler Guidry
26. Supervisor
27. Rev. Wayne Anthony
28. Rev. Louis Davis
29. Rev. Rudolph U Aaron
17th Episcopal District
30. Bishop Paul J M Kawimbe
31. Sister Suzanna Matale
32. Bro. James Matale
18th Episcopal District
33. Bishop Sarah F Davis
34. Bro Claytie Davis JR
35. Rev. Solomon J Nxumalo
36. Rev. Dionisio Mazuze
37. Bro. A M Lebopo
38. Rev. F D Rafube
39. Bro. Ziwelile Thwala
40. Rev. Isaiah Mamba (Observer)
41. Rev. Alfred M Mkhonta (Observer)
19th Episcopal District
42. Bishop James Levert Davis
43. Rev. M J Modibedi
44. Bro. Lukas Edward Mosuwe
45. Rev. P J Mengoai
46. Rev. R Ndou
47. Sister M A Chesane
48. Sister Thandi Mtembu
49. Bro. G P Lesito
50. Rev. T G KLaas
51. Rev. M J Mosoeu
52. Bro. Dan Leeba
53. Rev. O G Tlhomelang
54. Bro. Shiimi Manyane
55. Bro. Ronni Mahlong
20th Episcopal District
56. Bishop Wilfredt J Messiah
57. Mother Carol I Messiah
58. Rev. Noah Myamaropa
59. Bro. Masimba Chisango
60. Rev. Phillip Gava
61. Bro. A Madlela
62. Rev. Peter Muparuri (Absent)
63. Sister Cordilla Marigo (Absent)
64. Rev. Jameson Kaponda
65. Bro. Stein Simfukwe
66. Rev. Simon Isaac Mwase
67. Sister Evelyn Zawanda
68. Rev. S Manyera (Absent)
69. Bro. M M Mkandawire
70. Sister Passion Musa
71. Sister Mary Charles
72. Rev. Francis Kataka
73. Rev. E B Ginya (Absent)
74. Rev. David T Muravu (Absent)
75. Bro. Maloni Chidzungu
76. Bro. Quedindaba Khumalo (Absent)
77. Bro. Trustings Kamwambi.
6. “WHAT IS THE NATURE OF THE REALITY WE SEEK”
By: Reverend C. R. Watkins, Jr., B.S., M. Div.
The most important theological issue the Christian faces, by far, is what seems to be a deliberate effort afoot to disavow the presence of God in our secular ascent to success. We have removed the presence of God from our judicial system; we have excluded God from the system of Government that presides over our continued progress. Most lamentably, we have sought to remove any evidence of God from our school systems.
Humankind seems to be on a journey through life totally oblivious to the fact that God’s grace showers over us, knowingly and unknowingly. It may be that we are conditioned not to consider the fact that what we do and what are able to accomplish has anything to do with God. There is a struggle amongst the secularism that humankind is engulfed in, to find relevance in and answers to basic faith questions. Humankind gropes to find significant response to, “Who is God? What part does God play in our secular encounters? What is our relationship with God and how does it pertain to us?”
It appears that while it poses no great difficulty in understanding who God represents within the context of religion, the secular world, however, finds it difficult to understand a relationship to God, outside of a purely religious context.
“Are we men come of age in a world come of age?” Have we resolved ourselves to take the matters of this world in our hands and deal with them “acting out of our own human conscious?”
Where is Christ? Is Christ real? Can Christ exist in the mess we have made? These questions take on incredible significance as we reflect on the question, “What is the nature of the reality we seek?”
I find answers to these questions extremely critical specifically in light of the challenging ministry setting in which I find myself presently serving. I serve an urban/ rural parish that is situated in the midst of economic disaster. A number of environmental and sociological developments spawn restlessness and lack of faith. Faithlessness is fostered by a general distrust of the government as a whole and in the social system that is theoretically designed to help in critical times exactly like the people find themselves presently in. Can the image of Christ be seen in the faces of the bureaucrats that lord over the funds set-aside for assistance?
What do we really believe? Are we to believe that the image of the merciful Christ can be seen in the faces of property owners that do not do much to keep up the places people are forced to live in and yet not allow any grace on rent paid. What does it mean to live in Christ? “I will give you as a light to the nations that my salvation may reach to the end of the earth.” (Isaiah 49:6) This, of course, represents a preface to the coming of a light that exists in and through Jesus Christ. However, humankind, it seems, has made every effort to meet its needs, relying on our own initiative and calling on our own resources for problem solving. We seem content to use our human ingenuity, as limited as it is, to address the complex problems that we face.
We live in a world come of age with technology. We have all the power necessary to light our way on the outside. We have done so with many marvelous inventions. However, we seem only to create light by which we see in physical darkness. We are content to stumble through life spiritually blind. As long as we are able to deal successfully with our secular concerns, there seems to be little need for God, except of course, where we choose to include Him. God knows that humankind, through the talents and gifts God has bestowed upon each of us will be able physically to remove each of us from darkness. As humankind struggles to make itself comfortable, it is not until all human efforts have been exhausted that we question God’s role. It is only when we find ourselves in the midst of extreme joy or in the depths of extreme despair that we seem to recognize God or religion.
At the height of excitement we acknowledge God’s ability to bring us through, especially when we realize, “from whence we have come” and just how far He has brought us. Even the non-Christian seems to recognize that there might be some higher power that watches over our successes. Lamentably, many times even those who know God tend to categorize the times that God’s favor shines as “being in the right place at the right time”.
In the depths of despair, we look to God and religion as an ever-present source of help. In these times, we are reminded of our own frailty and lack of strength. It is in these times that we become painfully aware of our inability to function apart from God. Where is Christ? Can He possibly be in our midst even as we suffer? Is it the image of Christ we see in those who would do us harm?
Disavowing the presence of God in our secular ascent to success stifles our ability for all around growth. Ironically, it is always the presence of God that we seek in our descent. God attempts to reach us in order to provide the light necessary to remove us from Spiritual darkness. In this spiritual darkness, man plods along on a course that leads to destruction. Apart from God, humankind toils blindly towards a measure of success that will afford it absolutely nothing eternal. We evaluate success in terms of the goals and quotas established by humankind. This secular status is perpetuated by our own acceptance of position with regard to outward appearance. Those who do not measure up are shunned and ignored. “Can Christ be real in such a situation so far removed from the church?”
Where does the church fit in? What advantages does the church have? People in the church know that they are in Christ, but what does that mean? People in the church have knowledge of God and sin. We know that we are sinful and we know that we are in Christ. In every culture, there were men who were believers that Christ was the fulfiller of hopes and aspirations. There is a harmony of Christ and Culture. Culture understands through Christ. Man attempts to rise above humanity. Ironically, that does not make us any better than those not in church. In fact, we realize what terrible sinners we are. That is the very point that joins us together with people in the world.
The issue of the church today is its incredible disarray. The church represents those that God “called out”. We should not wear our distinction as “chosen” as a badge of honor. We certainly cannot boast that we have earned the designation. We struggle with the concepts of “Christ in me and me in Christ. We find ourselves wrestling with the concept of God in me as we tend to recognize only the “in me.” As such, we find ourselves always dealing with “myself”; what is good for me. On the other hand, “me in Christ” moves us to begin talking about who Christ is. Where then does the church fit in?
When we look at this situation from a Church and World perspective, we very quickly notice that the only advantage that we in the church seem to have is, “we who are beggars looking for bread are able to tell other beggars where to find bread.” However, we must understand that this does not make us better than beggars. The fact that we are in church yet still in the world does not make us better than sinners.
Our being in church and in the world creates several problems, not the least of which is, seeing no difference, finding no real advantage, the world is not interested in the church. The world is not interested in telling people to go to church. Reality in a secular world or a world come of age, as Dietrich Bonhoeffer recognizes it, finds no need for God or religion. The question remains, can Christ “be similarly present and active to people in the world and not only to people in the Church.” Is Christ just as active to those who find no advantage in participating in the ministries that the church offers? Is the image of Christ visible in the faces of those who find it just as profitable to involve themselves in the things of the world?
We seem to be stuck in a period of transition. As we make decisions concerning eternal issues, particularly in these times that present so many alternatives to what seems to be the right thing to do, Bonhoeffer seems to be on point as he makes clear our responsibility to take seriously, in this world come of age, what it means to follow God. He warns that we tend to pigeonhole God, and have traditionally used God to fulfill aspects of our existence. Our freedom to choose has to do with our capacity to choose and has absolutely nothing to do with actual choice. The pathway to good in a church come of age involves a willingness to be “thrown over” and a willingness “to die.”
In this world come of age, we find ourselves confronted with the question of theodicy. “Why do good people suffer?” If God is so good, why does He let bad things happen? The fact is, suffering is and has been for years a phenomenon of the times. We can find the answer to theodicy only at the Cross. The Cross is the only place we can begin to make sense of why bad things happen to good people. Because of the Cross, humankind no longer has to depend on itself. Christ lived in the world and saw first hand the sinful lives people led and still loved us enough to carry the burden of our guilt and finally suffer death for it.
As I reflect on this issue of Church and World asking, “What is the nature of the reality we see?” it becomes clear to me that the rhythm of the church is changing. In fact, as I come to grips with my greatest struggle or hang up in processing the disparity between Church and World, I shudder to think that the church has moved in a direction to become closer to World. We find ourselves, in my opinion, in a very serious dilemma. Disciplinary questions and inquiries by leadership deal with, for the most part, the physical aspects of church business and organizational financial issues of the church building rather than the spiritual development and growth of the body of faith that is the church.
As a result, we must consider, “How do we move church to be more relevant, specifically in terms of our interaction with world. The problem is complicated further as we begin to consider, whether or not we are to hold on to traditional precepts indicating that we have resigned ourselves to “wait out” a world come of age with secular correctness. The situation is compounded as we attempt to discern “reality.” When everything is falling down around us, how can we distinguish what is real? Is reality that the church must appeal to the more liberal aspects of world in order to entice people to attend? Is reality that the church continue its traditional stance in the community, content on accepting “drifters” who one by one realize their need for help and make their way to the church?
Obviously, it is significant that the church appear relevant particularly with regard to the issues that concern people in the community. Our relevance should however involve spiritual guidance towards dealing with those issues. My concern is that churches not become a microcosm of world. Church should not, in an effort to appear attractive to the world it intends to save, adopt the same carnal behaviors it preaches against. Church, in its attempt to appear relevant, should not merely throw in the towel, acquiescing to the sins of world, condoning the adulterous, immoral behavior the gospel admonishes.
The church has become an exclusive gathering; it has taken on more of a social club atmosphere. Only those of similar “breeding” are really welcome. Those of lesser pedigree are tolerated but lamentably, never really embraced. Churches, in many instances, harbor the same biases and prejudices, as the world. Unfortunately, we have resorted to becoming more tolerant and less conservative. We have apparently concluded that sin is merely a mistake and not the abomination God sees. We acknowledge the rights of the “alternative lifestyles”. Some have even decided that it is nice to recognize them in the same manner God intended for the traditional family. We find, in our attempt to increase membership and meet financial goals, we have set aside biblical prohibitions. We allow participation in spite of inappropriate even non-Christian behavior. Where is Christ? Can Christ exist in the mess we have made? Can we see the image of Christ in two men marrying each other? Is Christ represented in the union of the two women being united in marriage?
Jesus Christ is the reality of the world. Christ is at the center of the world. Even in the midst of the unethical, immoral life situations people find themselves engulfed in, Jesus waits for acknowledgment. In the center of the adulterous and scandalous treachery that darkens the existence of people in the world, Jesus stands prepared to forgive, ready to heal and commissioned to lead to salvation. The Bible says, “Whosoever believeth in Him shall not perish, but have eternal life”. Reality can, and must be looked at in terms of where Jesus is. Even in the darkness of sin, Jesus Christ is light. The Bible says, “The light shines in the darkness, but darkness has not understood it.”
Christ is also at the center of the church. The church must take Christ at the center of the world much more seriously. People need to recognize their own worldliness as they struggle to find Jesus. As the church looks in at itself to find reality, it should be humbled. Sin is involved in church and the world. The question is how then is the perception of the church affected? Church exists for the sake of the world. Church is called to save the world by pointing the world to the Christ that saves.
Disavowing the presence of God in our lives only serves to highlight the critical need for God’s “gift of light”. The gift we need more today than ever before. We must find a way to connect God’s grace with our activity. We must clear our hearts setting a context wherein ethical thinking can take place. We must look for the reality because we want to be there. We, as a world come of age, live in moral darkness. We live in a world in which anything goes. We climb up the ladder of success stepping on the weak. Bonhoeffer asks, have we resolved ourselves to take the matters of the world in our own hands and deal with them, “acting out our own human conscious?”
In this world and in this age, we are convinced that what we do can always be forgiven; after all the Bible tells us, it can. This “devotional approach” to the interpretation of the Word of God most often amounts to “cheap grace”. This grace, sold at market value by our religious system, devalues grace by giving the appearance that it comes from the church. It appears to represent grace without cost. In our secular ascent to success we are encouraged to engage in a “no holds barred” tactic, resting solidly on the fact that grace, dispensed from the church, will always be distributed in generous and unlimited quantities. After all our account has been paid in advance. This advance payment allows us, or so we think, to receive grace for no cost. The advance payment allows us, at least our behavior sometimes appears to exhibit, a relationship with God, without a commitment. We claw our way to the secular top of the heap without considering “the gift of light” and the truth it brings.
Reality in a secular world come of age, begs the question, “Does God have a role or place?” “Is Christ present outside of the church?” “Is the Word of Christ available as a source of help to those outside of the church?”
Jesus Christ came; Christ loved so that humankind would no longer need to rely on its own resources. The Word of Christ was not just for people in the church. Christ dared to be present in the world. Christ was not only present in the world but He was active in those who lived apart from Him. Christ was present and active in those who were cut off from the church and the worshipping community as well.
We tend to turn God into “fix-it-God.” We use God to serve our most trivial pursuits. We call on God to fix our most insignificant problems. “God please let all the traffic lights be green so I can make it to work on time!” We use God to serve our own selfish motives. We tend to believe God is in the center of our own selfish little existence.
As we embark on our secular ascent, disavowing the presence of God, we exist in “spiritual darkness” with regard to the truth. What is the truth? Is it totally true? The Gospel of John points out that the question of truth, specifically as it relates to the world, was and always will be answered in the person of Jesus Christ. Our journey towards secular success, disavowing the presence of God, leaves us with the unanswered question, “What is the truth?” The standard by which secular society gauges success, particularly void of the presence of God, leaves many questions unanswered in our lives. The more unanswered questions that exist in our lives, the more perplexing life become.
The Scriptures tell us that Jesus is the truth. The Gospels relate the history of Jesus as the history of the Messiah, sent from God into the world for the purpose of salvation. The Gospels present the history of Jesus in the light of His mission. They present Jesus as the light bringing clarity to “spiritual darkness.” Truth is in the knowledge of God and His relationship to the world. This relationship can be understood only through participating in and engaging ourselves in a relationship with God. This relationship, of course, can only come about by acknowledging His presence in our lives. This relationship is brought to life through the involvement with and the knowledge of the living God as represented in “Trinitarian history.” This knowledge comes with the understanding that it is impossible historically to fix God to a single point. His movement is like the flight of a bird that has no “fixed abode.” We should recognize that God specifically has had a hand in everything. Therefore, it is dangerous to believe that we ascend in life void of His presence.
God’s presence cannot be confined to purely a religious setting. Reality is that God is at the center of world and not just the center of the church. We cannot hope to ascend to success, in any measurable form, apart from God. We have no power without God. God is as much at the center of the secular world as He is the church. God is, in fact, the reality of both.
Theologians have argued and have formed positions in an attempt to reconstruct the faith of the church, specifically as she positions herself to witness to a faithless generation. As this world come of age attempts to measure secular success “the nature of the reality we seek” may be found in the church as she is in position to provide the example and the foundation for living responsibly. There must be an obvious correlation between practical theology, political issues as well as the pervasive social movement. “The nature of the reality we seek” is in the fact that God must be presented as totally capable of delivering on His promise at the end of the historical process, specifically from an eschatological point of view. The eschatological history of Christ, in terms of the light of its future, must be understood as the beginning of glorification. Humankind cannot reach true success in any measurable form on his own. It is the glorifying of Christ the Son of God, and the Father through the Holy Spirit that sets humankind on course to success. It is faith in the same that will allow humankind to make the appropriate choice when faith is tested.
Christianity, should, at least in my opinion, be liberating. To make Christianity appear relevant, to a world come of age, it must successfully bring home the fact that God throughout history has been on the side of the oppressed. “What is the nature of the reality we seek? There is no aspect of life void of the presence of God. God has revealed Himself throughout the story of humankind.
Reverend C. R. Watkins, Jr. is the pastor of Friendship A.M.E. Church, Clinton, South Carolina
7. NEW SONGBOOK WILL OFFER CONTEMPORARY, DIVERSE MIX:
By Linda Green*
NASHVILLE, Tenn. (UMNS) - A songbook that captures the essence of 21st century worship in the African-American church is one step closer to reality, and Sept. 30 is the deadline for submitting music for possible inclusion.
Zion Still Sings! For Every Generation is the title of the new resource, which will become available in January 2007 from the United Methodist Publishing House. The book will provide congregations with a resource for corporate singing with a black church flare, according to the editorial committee, which met Aug. 17-19 in Nashville.
The title represents a continuation of the theme of the Songs of Zion songbook, created in 1981 by the Publishing House. The committee's goal is to create a songbook that captures the ever-changing musical heritage of the African-American church, said the Rev. Myron McCoy, songbook editor and president of United Methodist-related Saint Paul School of Theology in Kansas City, Mo.
The 11-member songbook editorial committee is intergenerational and multiethnic, and some members served on the design team for the Songs of Zion.
Zion Still Sings! will emphasize new contemporary songs of praise as well as songs for worship. It will feature diverse genres of music styles for congregational singing, including service music, seasonal music, neo-soul (new soul) and hip-hop.
Like its predecessor, the new songbook's appeal is designed to be ecumenical and racially diverse, and congregations of all backgrounds and geographies throughout the world will be able to use it, McCoy said. "It is not strictly for African Americans. It is open to a wide range of people."
By calling Zion Still Sings! a continuation of the original Zion book, the committee "sees this as a resource that bridges the ages within our congregations and bridges the church and the folk not yet in the church," he said.
One of the committee's challenges is including the full scope of songs representing the future and the past into a songbook of a manageable size, according to McCoy.
The committee wants to include music written since the release of Songs of Zion as well as other music that congregations will use in the future, said Bishop Woodie White, committee chairperson and bishop in residence at United Methodist-related Candler School of Theology in Atlanta.
The book will contain about 250 songs, of which 75 percent will be new music, including pieces commissioned specifically for it. Some songs from Songs of Zion, The African American Heritage Hymnal and The Faith We Sing will also be included.
"This resource is an attempt to capture what the current 21st century worship phenomenon is doing," said the Rev. Cynthia Wilson, tune chairperson for the songbook. "We are hoping that we can have a wonderful cross section of genres of hymns that are traditional and contemporary and those in long meter, which are historic to the black church and jubilees." The songbook also will reflect the value and prominence of the spiritual in worship, she added.
According to Dean McIntyre, director of music resources at the United Methodist Board of Discipleship in Nashville, singing and worship in both the United Methodist Church today and white ecumenical congregations "is dead and sterile, and we don't know how to fix it." This new songbook, he said, is a resource that will find "tremendous acceptance" in the white church.
"We recognize that it is in the black church that there is so much spirit, joy, energy, life and vitality that have been missing for so many years in the white church," he said. "I would think that this resource would immediately gain acceptance and great use in the white church. I find that exciting for the future."
The committee is inviting submissions through Sept. 30. They may be in the form of songs already set to music, texts that do not yet have a tune or music, and music from other cultures. The committee seeks music that relates to all parts of the church experience, including music for the special days common in the black church experience, such as men's and women's day, choir day, children's day, Watch Night, and liberation and justice days.
The committee is trying to capture the song styles of the younger generation, said Wilson, also a music minister at United Methodist-related Bethune Cookman College in Daytona Beach, Fla. "The inclusion of neo-soul and hip-hop sets this resource apart more than any other resource that exists for local church worship."
Zion Still Sings! For Every Generation represents the bridging of cultures and generations, said Mark Miller, director of music and instructor of sacred music at Drew Theological School, Madison, N.J., and director of the gospel and youth choirs at Marble Collegiate Church in New York. "The inclusion of music such as neo-soul and hip-hop is not in a vacuum," he said.
"That music exists because it is connected to the spirituals, because it is connected to our traditional hymnody and the more contemporary gospel," he said. "It is seen in a spectrum of music that makes all music important, and we need to embrace all music for what worship needs to be." The new Zion is taking the best of what the culture offers and using it as an evangelistic tool for those who have not found what God's love means in their lives, he said.
The new songbook also evokes the biblical injunction to sing the Lord's songs in a strange land, according to the Rev. Gennifer Brooks, an instructor in homiletics at United Methodist-related Garrett Evangelical Theological Seminary in Evanston, Ill. How do the people of Zion continue to sing in all kinds of forms? She asked. Young people today are grasping and trying to sing in the "strange lands" in which they live, she said.
"Those lands are not of America, but lands of hurt and harm, quick death, drugs and AIDS. But yet, in the midst of these strange lands in which they live, they are called to sing the Lord's songs, and they find ways to sing. This resource is speaking to that culture that says that no matter what strange land you are in, you are still the people of Zion, and you are still called to sing the Lord's songs, and we are going to help you to sing those songs."
The new songbook also aims to "intentionally reach the unchurched and the dechurched," said the Rev. William B. McClain, a professor of preaching and worship at United Methodist-related Wesley Theological Seminary, Washington. He coordinated the Songs of Zion efforts, beginning in 1973.
Anyone interested in submitting a piece of music-it must be contemporary congregational music and can come from any genre-should provide:
An actual photocopy of the song if it is in print, or a manuscript if never published; a list of source information (composer, copyright information, what collection it appears in, etc.); Any other relevant information, such as historical background.
Interested people may submit songs by mail to Charlene Johnson Ugwu, project manager of the African American Songbook Project, United Methodist Publishing House, 201 Eighth Ave. S., Nashville, TN 37203, or by e-mail to Cugwu@umpublishing.org. For more information, call (615) 749-6493.
*Green is a United Methodist News Service news writer based in Nashville, Tenn.
News media contact: Linda Green, (615) 742-5470 or newsdesk@umcom.org .
United Methodist News Service Photos and stories also available at: http://umns.umc.org
8. OFFICIAL NOTICE OF BEREAVEMENT:
Regretfully we share the following: Dr. Berton C. Altheimer, Retired Presiding Elder in the Arkansas Conference, 12th Episcopal District African Methodist Episcopal Church, passed on Friday evening, August 19th at the Hospice Home Care Center in Little Rock, Arkansas.
ARRANGEMENTS:
THE FAMILY HOUR:
"Remembering Berton Corbin Altheimer in Music and Poetry"Wednesday, August 24th
6:00 PM
Bethel AME Church
600 North Cedar Street
North Little Rock, AR 72114
501-374-3685 (Phone)
CELEBRATION OF LIFE SERVICE:
Thursday, August 25th11:00 AM
Bethel AME Church
600 North Cedar Street North Little Rock, AR 72114
501-374-3685 (Phone)
BURIAL:
Veterans Cemetery
North Little Rock, Ark
Services are through:
The Ruffin and Jarrett Funeral Home
1200 Chester Street
Little Rock, AR
501- 372-1305 (Phone)
501- 372-2558 (Fax)
His wife is Dr. Edith Altheimer, who has been an active member of the church and the Women's Missionary Society.
Condolences may be sent to Dr. Edith Altheimer and Family c/o the addresses above or to the home address below.
Dr. Edith Altheimer and Family11800 Pleasant Garden
Little Rock, AR 72211
501- 224-1733 (Phone) Memorials may be made to the following in memory of
The Reverend Berton C. Altheimer:
The Reynolds Center on Memory Loss
629 Jack Stephens Drive
Little Rock, Arkansas 72205
or
The Hospice Home Care Center 2200 South Bowman,
Little Rock, Arkansas 72211
Please keep the Altheimer family in your prayers.
9. BEREAVEMENT ANNOUNCEMENTS PROVIDED BY:
Bishop Carolyn Tyler Guidry, Chair
Commission on Social Action Clergy Family Information Center
Mrs. Ora L. Easley - Administrator Email: Amespouses1@aol.com
(Nashville, Tennessee Contact) Phone: (615) 837-9736 Fax: (615) 833-3781
(Memphis, Tennessee Contact) (901) 578-4554 (Phone & Fax)
Please remember these families in your prayers.
10. CONDOLENCES TO THE BEREAVED FROM THE CHRISTIAN RECORDER:
The Chair of the Commission on Publications, the Right Reverend Gregory G. M. Ingram; 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.
Archive of The Christian Recorder Online from 2004-2016; Dr. Calvin H. Sydnor III, 20th Editor of The Christian Recorder
