Bishop Gregory G. M. Ingram - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour. Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor
1. THE EDITOR’S CORNER:
Have you ever been in a discussion with an AME preacher or a leading AME layperson about a church issue and have him, or her reference, “Positive Law?” I have, and usually that would be the end of the discussion because I was intimidated when he or she cited “Positive Law” because I didn’t know what “Positive Law” was, or its definition. I have had several persons to tell me that they have had the same experience of being “stopped” by a person injecting the term, “Positive Law” into the discussion.
“The cat’s out of the bag!” I did some research and there is no such thing as, “Positive Law.” I asked a practicing attorney this morning to define for me, “Positive Law.” She responded, “What?” I responded, “Did you study or have defined for you in law school the term, ‘Positive Law?’” She responded, and I could sense a smile in her voice, “No, I have never heard of the term, ‘Positive Law’.”
Well, like we preacher, lawyers don’t know everything; even though some of them think they do, I decided to ask a respected AME Church authority who shall remain unnamed. I asked him the same question thinking that perhaps “Positive Law “was “an AME thing.” He quickly responded, “No, there is not such thing as ‘Positive Law’ and I don’t know where or when that got started.” He went on to say. “ It’s an AME thing that someone cited a long time ago and AME’s picked it up and now we hear people getting up in General Conferences and in other meeting citing, “Positive Law.”
Well. “The Cat is out of the bag” – apparently there is no such “animal” as, “Positive Law.”
You may continue to use the term, but I won’t be impressed and that term will no longer stop me in my tracks.
Does anyone have a different opinion or a definition that you would care to share. Please feel free to do chsydnor@bellsouth.net
2. CONNECTIONAL MEETINGS ARE POSTED ON THE OFFICIAL AMEC WEBSITE.
VISIT THAT WEBSITE TO SEE WHAT’S HAPPENING IN THE AME CHURCH:
http://www.ame-church.com/newsevents.html#meetings
3. THE STRATEGIC PLANNING IS A MEETING FOR ALL THOSE WHO WANT THE BEST FOR THE AME CHURCH:
Strategic Planning
March 7-8, 2005
Marriott Nashville Airport Hotel
600 Merritt Drive
Nashville, TN 37214
Room Rates:
$ 109.00 Single; $ 119.00 Double (Breakfast included for both)
4. SECOND EPISCOPAL DISTRICT FOUNDER’S DAY HUGE SUCCESS:
By Eva Williams Second District Bureau Chief, The AME Herald. Used by permission.
On February 10 – 12, congregations of the 2nd Episcopal District came together for an observation and celebration of the AME Church founders -- Richard and Sarah Allen – and 218 years of AMEC service and ministry proclaiming the gospel of Jesus Christ. For this gathering, Bishop and Supervisor Richardson had developed an agenda with specialized emphasis on men, but the following goals touched the entire body of Christ.
1.) To be inspired by positive preaching and informed by relevant teaching to encourage creativity, commitment, and consistency in men in 100% of our churches;
2.) To receive appropriate tools to address current trends in the culture and their impact on the church.
3.) To consider viable, tested paradigms as strategies to holistically minister to men;
4.) To establish an expectation that follow-up will be tangible through the Son’s of Allen Men’s Ministry and Men’s Night in each Annual Conference
5.) To establish procedures for evaluating and quantifying the progress of men’s ministry in the Episcopal District
Keynote Sermon
The Rt. Rev. John Hurst Adams – one of the former presiding prelates of the 2nd Episcopal District -- gave the keynote sermon. In his message for the awaiting congregants gathered in the nation’s capital, Bishop Adams directed congregants to the third chapter of Galatians:
“O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? .This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh?”
Bishop Adams reminded worshipers that these words can be directed to the A.M.E. Church today and he advised people of the need to re-discover who we are, confess our sins, re-affirm that we will keep God first in all things, perpetually renew our commitment, and proceed with great faith.
Men’s Ministry Service
The Men’s Ministry hosted “2000 Men in a Men’s Night Explosion.” For this service, Presiding Prelate Adam Jefferson Richardson wrote a Call to Worship – written especially for men -- and the King’s Men of Ebenezer A.M.E.C in Fort Washington, Maryland rendered the music. The Rev. Dr. Floyd Flake (pastor of Allen Cathedral A.M.E.C. in Jamaica, New York and President of Wilberforce University) delivered the Word. Following the sermon, the Rev. Jamal H. Bryant (pastor of Empowerment Temple A.M.E. Church in Baltimore, Maryland) lifted a Spirit-filled rousing invitation.
Workshops
In a series of workshop, congregants heard three A.M.E. ministers address contemporary paradigm for responsible manhood and relevant ministry:
Dr. Cecil “Chip” Murray (recently retired pastor of First A.M.E. Church in Los Angeles, California) on “Paradigms for Creating a Nurturing Environment in Establishing a Men’s Ministry”
Rev. Dr. Floyd Flake, on “Paradigms for Actualizing Self-Worth among African American Men”
Rev. Dr. Frank M. Reid (pastor of Bethel A.M.E. Church in Baltimore, Maryland) on “Paradigms of Gospel Proclamation to Men in the 21st Century”
Celebration of Assignment of the Bishop
The three-day session included a service celebrating the assignment of Adam Jefferson Richardson as Bishop of the 2nd Episcopal District. For this service, there were music selections by the Washington Conference Choir and a special music selection by Bishop Richardson’s son.
This service also included presentations and greetings from local politicians and Methodist Bishops. A “Covenant Service” included the recitation of the charge of the Church community and the Bishop, and affirmations by the Bishop with presentation of the signs of Episcopal Ministry (e.g. the pastoral staff).
Other Sessions
In addition to the component meetings that included organization business and educational segments on AME history and health issues, the Lay Organization hosted a luncheon to raise funds for scholarships.
Bishop Richardson closed the session with an overview of the schedule and priorities for the upcoming Annual Conferences.
5. PRAYER REQUEST:
Rev. Willie, Sr. and Mrs. Jackie Weary request your prayers for their son, Willie Weary, Jr., age 16, as he delivers his 1st Eulogy of one of his good friends, "Ms. Eli Craven" age 16 who was killed on last Friday night. The funeral services will be Friday, February 18, 2005, at 11:00 AM at Antioch Baptist Church, Tulsa, OK, Rev. M. C. Potter, Pastor. Thanking you in advance for all your support and prayers.
6. LETTERS TO THE EDITOR:
Good Morning,
Thank you continuously for your updates, as well as, pertinent information. Obviously, in the 12th we are proud of W.R. "Smokie" Norful, Jr. and the success he has in the gospel music industry. He just recently won another Grammy. He along with other AME's, such as Byron Cage, need our support in prayers and purchases.
Maybe something in the Christian Recorder can help them. Smokie's information can be found at www.smokienorful.com . If I am able to get it, the Arkansas Democrat-Gazette had an article in the state paper concerning his win. Also, my bishop, the Right Reverend Richard A. Chappelle, Sr. nominated some us to go to the World Methodist Council/World Evangelism meeting in April at St. Simmons Isle, GA.
My wife and I will be going to represent the 12th Episcopal District at this meeting. Do you know of the other Episcopal Districts representatives? It is the Order of the FLAME meeting.
Thank you for your assistance.
Shalom, Rev. Gregory C. Nettles
Phil. 4:1
Dear Editor
I have been in a discussion like this (Distribution of Communion) and on some other issues involving Districts 14-20, namely lay speakers and I'm sure you have also.
We really have to think outside of the continental United States more and more these days. I believe that the Episcopal Leadership in the districts mentioned both the Americans and the Africans will make the points that we discuss worth considering long before 2008. I do however; think that the Task Forces to come will take a better look at our Book of Discipline. It may be that we need to let the Discipline be the Discipline and start to consider writing interpretations for everyday use. You have probably figured out by now that I work for a governmental agency. We have laws that are in a statute book, but we also have policy to implement the brilliance of our legislature.
Carol Croskey
7. SUBSCRIBE FOR HOME DELIVERY OF THE CHRISTIAN RECORDER:
Send $26 for a one-year subscription topayable to:
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Archive of The Christian Recorder Online from 2004-2016; Dr. Calvin H. Sydnor III, 20th Editor of The Christian Recorder
2/18/2005
2/17/2005
THE CHRISTIAN RECORDER ONLINE (2/17/05)
Bishop Gregory G. M. Ingram - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour. Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor
Bishop Ingram, Dr. Barbour and I thank you for your support of The Christian Recorder Online. We have had of 10,000 "hits" on the Website since we started it in September.
1. THE EDITOR’S CORNER:
Appended below are readers’ thoughts about Holy Communion and who serves it in the African Methodist Episcopal Church
- The Reverend Granville Reed:
In reading the Discipline, I find that Holy Communion is a sacrament. Sacraments can be administered by ordained clergy. It would be improper for a lay person to distribute elements of the Holy Communion.
- The Reverend Dr. Joseph Darby
Let me throw my two cents worth in on whether Stewards and Licentiates can serve Communion after consecration. The Book of Discipline says, "The duties of a Deacon are to preach the Word of God, assist the Elder in distributing the Communion; and, in the absence of the Elder, administer the Sacrament of Baptism, perform the rite of matrimony, and be a guardian of the church's laws (2000 edition, page 112)."
I believe that the Discipline spells that out to make it plain that the distribution of Communion is a job assigned to ordained clergy. Laity (like Stewardesses) can handle the elements, and must do so to prepare them for consecration and to replenish them, but distribution should be done by ordained clergy. The argument that Stewards and Licentiates can distribute Communion because the Discipline doesn't say they can't is creative. By that argument, however,
then Stewards and Licentiates could also do Baptisms and perform marriages. The Discipline doesn't say they can't, and they're also duties assigned to Deacons in the passage noted above! I think we simply need to remember that Deacons in the African Methodist Episcopal Church are Ordained Clergy, and not borrow from other traditions where Deacons are viewed in a different light and could arguably be compared to Stewards in our Zion. We also need to resist the temptation to speed up Communion because we have licentiates available. Morris Brown AME Church currently has two, but they don't distribute Communion. If we call ourselves AME's, then we ought to know what we believe and what we practice, and not bend it for the sake of convenience or to be like others to draw members!
The Reverend William Howard Smith
>
I'm depending on my memory, and yes, I do recall that stewards assisted in the distribution of the elements of the Lord's Supper where I grew up. During my time in graduate school, one of the refreshing events that I participated in was the chapel services and the giving of the Lords Supper. We used the common cup. In later years, after the elements were consecrated by the pastor of a United Methodist Church, the elements were distributed later by lay people. The sick were visited and given the elements by lay people. The result was the congregation grew! Visitations were beign done by persons other than the pastor.
You've got me to thinking now!
- The Reverend Al Paris
I don't think that it is necessary address this issue in The Discipline because the Service of Ordination and The Service of Holy Communion clearly define the offices of Deacon and Elder and the Authority of each. When ordaining Deacons, the Bishop states the office of deacon, "It appertaineth to the office of a Deacon to assist the Elder in Divine Service. And especially when he/she administers the Holy Communion, to help him/her in the distribution thereof..."
Then the Bishop laying his/her hands one each candidate for the office of Deacon says, "Take thou authority to execute the office of Deacon in the Church of God in the name of the Father, and of the Son, and of the Holy Ghost. Amen." It is significant that the Bishop does not convey the "authority to administer the holy sacrament in the congregation" as he/she does in the Ordination of Elders.
At that moment, the Deacon has the authority to "assist the Elder in Divine Service when he / she administers the Holy Communion" and to "help him/her in the distribution thereof."
The Service of the Holy Communion is clear concerning the role of the Elder by stating repeatedly, "The Elder shall . . .” However there still remains the question of: "Does the Elder have the authority to direct the Deacon or Licentiate is to perform any act during the Service of Holy Communion?"
Traditionally our elders allow Deacons to assist in everything except consecration of the elements. As a Deacon, my pastor allowed me to assist in this manner under his direct supervision. This was done, as he stated, as part of my training process. This was very helpful to me when I became an Elder.
Other verbal comments heard
"What about the churches in the rural areas? I am thinking about churches in remote locations such as in Districts 14 – 20 where ordained elders are far removed from their parishes. Should Communion be denied them because there is not an Elder in the area?"
"We are a global church and should think globally when we address issue such as this. Too often we think parochially and what might work here in the mainstream of the United States does not work in third-world countries. Update and change are not 'bad words.'"
"I am glad that we are talking about this issue. And while I am at it, we need to update the some of the language in the Book of Discipline. What is 'Appertaineth' and when did you ever hear anyone use that word in a conversation? I came across that word when I was researching the issue."
"The Book of Discipline does not state as a prohibition that Stewards and licentiates cannot distribute Communion. The Discipline addresses the consecration issue, not the distribution issue."
2. GIVING OF OUR BEST TO RURAL CHURCHES
By George R. La Sure, D.Min.
“…unto whomsoever much is given, of him shall be much required…”Lk.12.48b KJV
Rural and small membership churches comprise the undeniable backbone of our great Zion, the African Methodist Episcopal Church. No matter where they might be located, they are an integral part of the larger church. More than likely, their status (congregation size and location) are not likely to change much in the foreseeable future. They are likely to remain rural or small membership churches.
When pastors are appointed to rural and small membership churches there is just as much a need for them to have a vision, a plan and a commitment to serve as there would be if a pastor were assigned to a larger church (500 plus membership) in a major city. When the new pastor enters the door the parishioners in rural churches are expecting competent leadership to assist them in meeting their future needs and goals.
More likely in rural churches it might be that no specific or identifiable goals have been appropriately identified via any structured or disciplined planning process, ever. A pastor, literally, will have to “take the bull by the horns and steer” the rural and small membership church in a direction that will ensure its maximum potential for growth and development in the next three to five years. In order for appropriate planning and execution activity to take place, the pastor must make a personal commitment to stay the course (in that church) for three to five years to provide the leadership and presence that the rural and small membership churches so sorely need. When the people feel that the pastor will be there for a considerable period of time, they will more willingly invest their time and energy to get the job done. They will embrace a needed sense of continuity of purpose.
The pastor of the rural and small membership church must accept his/her pastoral assignment as a Godly challenge to promote individual integrity and spiritual wholeness and, to positively impact the communities where they serve. The pastor has an opportunity to teach the congregation the background and the history of the African Methodist Episcopal Church and, to appropriately relate that history to the specific setting of that particular church. The
pastor also has the opportunity to explain the Doctrine and the Discipline of the A.M.E. Church in a way that the parishioners “get on board” with the Connectional Church and begin to gain a significant understanding that they are “a part” and not “set apart.”
An effective rural and small membership church pastor must have the theological training and background sufficient to provide effective leadership and ministry for the congregants as they implement strategies that are geared toward improving their present spiritual condition as they make plans for purposeful growth in the future. The day is past and gone for “paste and patch” rural and small membership church ministry. Our future rural and small membership church growth requires that we critically review and analyze our present rural and small membership church condition and, to prepare an appropriate statement of strategy will undergird its future health and growth.
In the years to come, the health and the wholeness of the A.M.E. Church will be dependent upon a healthy rural and small membership church. The AMEC can no longer “make do” with its current rationale for making rural and small membership church assignments. We must put forth our very best effort to send the best qualified and committed pastors that we have. The landscape for the rural and small membership church is changing. We must be able to recognize the change and make appropriate preparation for sound future growth and development. No matter where our people are located, they deserve the very best that we have.
3. THE SOUTH NASHVILLE DISTRICT CONFERENCE:
The South Nashville District Conference of the A.M.E. Church will take place on February 25 - 26, 2005 at Jones Chapel Church, Mt Pleasant, Tennessee.The Conference will open at 7 p.m. next Friday with a worship service. The Reverend Charlotte Ann Blake Sydnor, pastor of Shorter Chapel AME Church, Franklin, Tennessee, is the scheduled preacher. Reverend Sydnor transferred from the Virginia Annual Conference where she served as pastor of Holly Grove AME Church in Windsor, Virginia. She also served on the Board of Examiners. She also served as the Director of Counseling Services at Hampton University, Hampton, Virginia and was an AME endorsed chaplain for the Veterans Administration.
Reverend Sydnor holds a Bachelors of Arts Degree in Sociology from Fayetteville State University (Fayetteville, North Carolina), a Master of Religious Studies from Central Baptist Seminary (Kansas City, Kansas) and a Master of Divinity Degree from Wesley Theological Seminary (Washington, DC). She has done post-graduate studies at Baylor University in Biblical Studies and did additional studies at North Carolina State University.
On Saturday various workshops will be presented, according to the Reverend Troy Merritt, the Presiding Elder of the South Nashville District. He served as pastor of St. Paul AME Church, Columbia, Tennessee prior to being appointed to provide pastoral oversight and leadership to 26 churches.
The closing worship service will feature the preaching of the Reverend Roderick Dewayne Belin, a native of Nashville, Tennessee, He holds a Bachelor of Arts degree in English from Morehouse College, Atlanta, Georgia and the Master of Divinity from Union Theological Seminary in New York City.
He excelled in his academic pursuits and earned numerous awards and recognition for his scholarship and musical abilities. As a young man, he committed his life to God as a servant leader in the furtherance of kingdom excellence. He has served as youth pastor, assistant pastor and executive administrator for the St. Phillip AME Church in Atlanta, Georgia and the Greater Allen Cathedral AME in Jamaica, New York.
Reverend Belin has been embraced nationally and internationally as a preacher, teacher, workshop leader and conference convener.
Prior to transferring to the 13th Episcopal District, he pastored Williams Chapel AME Church in Orangeburg, South Carolina.
Reverend Belin’s pastoral appointment is to organize a new congregation in the Williamson and Davidson County area.
Reverend Belin’s father, Retired Bishop Henry Allen Belin, Jr., once pastored St. Paul AME Church in Columbia, Tennessee.
4. LETTERS TO THE EDITOR:
- Dear Sirs:
A friend gave me some copies of the Christian Recorder which I found very interesting, well-written and enjoyable. Enclosed is my check in the amount of $26.00 for a subscription.
May God continue to bless and strengthen you.
Sister C. B. Hackshaw
East Elmhurst, NY
- Dear Editor:
I want to congratulate you and your staff on the editions of The Christian Recorder. The beautiful picture of our Bishop Vashti Murphy McKenzie was so queenly.
Teddy’s story brought tears to my eyes as I read it. It again reminded me of my card class teacher, Mrs. Garner when I was five years old (I am now 86). The flip chart she used that matched the card she gave us each Sunday. Sunday School became a part of who I am doing through the years, and I never, ever forgot her. I have told this story everywhere I have been. I wanted to be like her. She made Jesus come alive in my heart.
I used some of her tactics in a Bible study class on “The Bad Girls in the Bible” and dressed up like Jezebel. The Holy Spirit came down as we talked about God’s love.
Yours Truly in Christ,
Mary B. Cross Blake
- Dear Dr. Sydnor
Thank God you are the Editor of the oldest, continuously published, black religious paper in the country. I eagerly anticipate receiving my copies of the Recorder because your editorials are extremely informative and contain useful and interesting data about the Bible, the Church, and what it teaches.
I hope that the Episcopal Districts will cooperate and will submit their news in a timely manner for publication.
I have two items I would like to submit for your consideration:
(1). The office of the Ecumenical Bishop and the duties of said office. When and why was it established?
(2) Your editorial regarding Dr. Frank M. Reid’s letter to The Baltimore Sun, you stated that he had pointed out the problems without listing any solutions.
My copy of the article in the Baltimore Sun listed a number of solutions that I considered “workable.” Your comments regarding the solutions?
Linda J. Bolding
St. James AME Temple
Dallas, Texas
EDITOR’S RESPONSE:
I began reading the Editorial – “A New Year’s Resolution: “Hands – It’s Important How You use them by Dr. Calvin H. Sydnor III in the December 20,2004 issue of The Christian Recorder, and to my dismay I found that the article was to be continued on page 7 is nowhere to found on page 7.
If possible, please rerun this editorial in its entirety.
William Bryant
Pittsburgh, Pennsylvania
EDITOR'S RESPONSE:
Thank you for your letter and I am happy that you enjoyed reading the article. The omission of part of the article was done in error. It was a glitch I failed to catch. We corrected that article in the next issue.
5. BEREAVEMENT NOTICE:
The homegoing Services for Mr. Herbert C. Rouse, Sr., brother of Presiding Elder Ernest Rouse, will be Friday, February 18, 2005 at 1:00 P.M. at Good Shepherd Baptist Church in Augusta, Georgia.
Messages may be sent to Rev. Rouse:
2210 Division Street
Mobile, AL 36617
Ph. 251-456-9065
Or
Mrs. Lillian Rouse
1731 Essie McIntyre Blvd.
Augusta, GA. 30904
Ph: 706-733-7623
Kinney & Walton Funeral Home
3618 Peach Orchard
Augusta, GA 30906
Ph: 706-790-8858
Please remember the Rouse family in your prayers.
6. ALL BEREAVEMENT NOTICES ARE SUBMITTED BY:
God Bless!Ora L. Easley, President
CONN-M-SWAWO +PK'S
Email: Amespouses1@aol.com
Phone: (615) 837-9736Fax: (615) 833-3781
WEBSITES: http://www.amemswwpk.org/
CONN-M-SWAWO + P.K.'S Home Pagehttp://connmswawo3.com/
AME Church Clergy Family Forumhttp://connmswawo3.com/membership.html
CONN-M-SWAWO + P.K.'S Membership Listing
7. SUBSCRIBE FOR HOME DELIVERY OF THE CHRISTIAN RECORDER:
Send $26 for a one-year subscription payable to:
The Christian Recorder
500 Eighth Avenue South
Nashville, Tennessee 37203-4181
8. SIGN UP FOR THE CHRISTIAN RECORDER ONLINE:
Please sign-up at http://www.the-christian-recorder.org/
If you wish receive the Christian Recorder Online. It takes less than a minute.
If you are not on the mailing list, the way to access the Christian Recorder Online: http://www.the-christian-recorder.org/tcr-online/
The Reverend Dr. Johnny Barbour. Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor
Bishop Ingram, Dr. Barbour and I thank you for your support of The Christian Recorder Online. We have had of 10,000 "hits" on the Website since we started it in September.
1. THE EDITOR’S CORNER:
Appended below are readers’ thoughts about Holy Communion and who serves it in the African Methodist Episcopal Church
- The Reverend Granville Reed:
In reading the Discipline, I find that Holy Communion is a sacrament. Sacraments can be administered by ordained clergy. It would be improper for a lay person to distribute elements of the Holy Communion.
- The Reverend Dr. Joseph Darby
Let me throw my two cents worth in on whether Stewards and Licentiates can serve Communion after consecration. The Book of Discipline says, "The duties of a Deacon are to preach the Word of God, assist the Elder in distributing the Communion; and, in the absence of the Elder, administer the Sacrament of Baptism, perform the rite of matrimony, and be a guardian of the church's laws (2000 edition, page 112)."
I believe that the Discipline spells that out to make it plain that the distribution of Communion is a job assigned to ordained clergy. Laity (like Stewardesses) can handle the elements, and must do so to prepare them for consecration and to replenish them, but distribution should be done by ordained clergy. The argument that Stewards and Licentiates can distribute Communion because the Discipline doesn't say they can't is creative. By that argument, however,
then Stewards and Licentiates could also do Baptisms and perform marriages. The Discipline doesn't say they can't, and they're also duties assigned to Deacons in the passage noted above! I think we simply need to remember that Deacons in the African Methodist Episcopal Church are Ordained Clergy, and not borrow from other traditions where Deacons are viewed in a different light and could arguably be compared to Stewards in our Zion. We also need to resist the temptation to speed up Communion because we have licentiates available. Morris Brown AME Church currently has two, but they don't distribute Communion. If we call ourselves AME's, then we ought to know what we believe and what we practice, and not bend it for the sake of convenience or to be like others to draw members!
The Reverend William Howard Smith
>
I'm depending on my memory, and yes, I do recall that stewards assisted in the distribution of the elements of the Lord's Supper where I grew up. During my time in graduate school, one of the refreshing events that I participated in was the chapel services and the giving of the Lords Supper. We used the common cup. In later years, after the elements were consecrated by the pastor of a United Methodist Church, the elements were distributed later by lay people. The sick were visited and given the elements by lay people. The result was the congregation grew! Visitations were beign done by persons other than the pastor.
You've got me to thinking now!
- The Reverend Al Paris
I don't think that it is necessary address this issue in The Discipline because the Service of Ordination and The Service of Holy Communion clearly define the offices of Deacon and Elder and the Authority of each. When ordaining Deacons, the Bishop states the office of deacon, "It appertaineth to the office of a Deacon to assist the Elder in Divine Service. And especially when he/she administers the Holy Communion, to help him/her in the distribution thereof..."
Then the Bishop laying his/her hands one each candidate for the office of Deacon says, "Take thou authority to execute the office of Deacon in the Church of God in the name of the Father, and of the Son, and of the Holy Ghost. Amen." It is significant that the Bishop does not convey the "authority to administer the holy sacrament in the congregation" as he/she does in the Ordination of Elders.
At that moment, the Deacon has the authority to "assist the Elder in Divine Service when he / she administers the Holy Communion" and to "help him/her in the distribution thereof."
The Service of the Holy Communion is clear concerning the role of the Elder by stating repeatedly, "The Elder shall . . .” However there still remains the question of: "Does the Elder have the authority to direct the Deacon or Licentiate is to perform any act during the Service of Holy Communion?"
Traditionally our elders allow Deacons to assist in everything except consecration of the elements. As a Deacon, my pastor allowed me to assist in this manner under his direct supervision. This was done, as he stated, as part of my training process. This was very helpful to me when I became an Elder.
Other verbal comments heard
"What about the churches in the rural areas? I am thinking about churches in remote locations such as in Districts 14 – 20 where ordained elders are far removed from their parishes. Should Communion be denied them because there is not an Elder in the area?"
"We are a global church and should think globally when we address issue such as this. Too often we think parochially and what might work here in the mainstream of the United States does not work in third-world countries. Update and change are not 'bad words.'"
"I am glad that we are talking about this issue. And while I am at it, we need to update the some of the language in the Book of Discipline. What is 'Appertaineth' and when did you ever hear anyone use that word in a conversation? I came across that word when I was researching the issue."
"The Book of Discipline does not state as a prohibition that Stewards and licentiates cannot distribute Communion. The Discipline addresses the consecration issue, not the distribution issue."
2. GIVING OF OUR BEST TO RURAL CHURCHES
By George R. La Sure, D.Min.
“…unto whomsoever much is given, of him shall be much required…”Lk.12.48b KJV
Rural and small membership churches comprise the undeniable backbone of our great Zion, the African Methodist Episcopal Church. No matter where they might be located, they are an integral part of the larger church. More than likely, their status (congregation size and location) are not likely to change much in the foreseeable future. They are likely to remain rural or small membership churches.
When pastors are appointed to rural and small membership churches there is just as much a need for them to have a vision, a plan and a commitment to serve as there would be if a pastor were assigned to a larger church (500 plus membership) in a major city. When the new pastor enters the door the parishioners in rural churches are expecting competent leadership to assist them in meeting their future needs and goals.
More likely in rural churches it might be that no specific or identifiable goals have been appropriately identified via any structured or disciplined planning process, ever. A pastor, literally, will have to “take the bull by the horns and steer” the rural and small membership church in a direction that will ensure its maximum potential for growth and development in the next three to five years. In order for appropriate planning and execution activity to take place, the pastor must make a personal commitment to stay the course (in that church) for three to five years to provide the leadership and presence that the rural and small membership churches so sorely need. When the people feel that the pastor will be there for a considerable period of time, they will more willingly invest their time and energy to get the job done. They will embrace a needed sense of continuity of purpose.
The pastor of the rural and small membership church must accept his/her pastoral assignment as a Godly challenge to promote individual integrity and spiritual wholeness and, to positively impact the communities where they serve. The pastor has an opportunity to teach the congregation the background and the history of the African Methodist Episcopal Church and, to appropriately relate that history to the specific setting of that particular church. The
pastor also has the opportunity to explain the Doctrine and the Discipline of the A.M.E. Church in a way that the parishioners “get on board” with the Connectional Church and begin to gain a significant understanding that they are “a part” and not “set apart.”
An effective rural and small membership church pastor must have the theological training and background sufficient to provide effective leadership and ministry for the congregants as they implement strategies that are geared toward improving their present spiritual condition as they make plans for purposeful growth in the future. The day is past and gone for “paste and patch” rural and small membership church ministry. Our future rural and small membership church growth requires that we critically review and analyze our present rural and small membership church condition and, to prepare an appropriate statement of strategy will undergird its future health and growth.
In the years to come, the health and the wholeness of the A.M.E. Church will be dependent upon a healthy rural and small membership church. The AMEC can no longer “make do” with its current rationale for making rural and small membership church assignments. We must put forth our very best effort to send the best qualified and committed pastors that we have. The landscape for the rural and small membership church is changing. We must be able to recognize the change and make appropriate preparation for sound future growth and development. No matter where our people are located, they deserve the very best that we have.
3. THE SOUTH NASHVILLE DISTRICT CONFERENCE:
The South Nashville District Conference of the A.M.E. Church will take place on February 25 - 26, 2005 at Jones Chapel Church, Mt Pleasant, Tennessee.The Conference will open at 7 p.m. next Friday with a worship service. The Reverend Charlotte Ann Blake Sydnor, pastor of Shorter Chapel AME Church, Franklin, Tennessee, is the scheduled preacher. Reverend Sydnor transferred from the Virginia Annual Conference where she served as pastor of Holly Grove AME Church in Windsor, Virginia. She also served on the Board of Examiners. She also served as the Director of Counseling Services at Hampton University, Hampton, Virginia and was an AME endorsed chaplain for the Veterans Administration.
Reverend Sydnor holds a Bachelors of Arts Degree in Sociology from Fayetteville State University (Fayetteville, North Carolina), a Master of Religious Studies from Central Baptist Seminary (Kansas City, Kansas) and a Master of Divinity Degree from Wesley Theological Seminary (Washington, DC). She has done post-graduate studies at Baylor University in Biblical Studies and did additional studies at North Carolina State University.
On Saturday various workshops will be presented, according to the Reverend Troy Merritt, the Presiding Elder of the South Nashville District. He served as pastor of St. Paul AME Church, Columbia, Tennessee prior to being appointed to provide pastoral oversight and leadership to 26 churches.
The closing worship service will feature the preaching of the Reverend Roderick Dewayne Belin, a native of Nashville, Tennessee, He holds a Bachelor of Arts degree in English from Morehouse College, Atlanta, Georgia and the Master of Divinity from Union Theological Seminary in New York City.
He excelled in his academic pursuits and earned numerous awards and recognition for his scholarship and musical abilities. As a young man, he committed his life to God as a servant leader in the furtherance of kingdom excellence. He has served as youth pastor, assistant pastor and executive administrator for the St. Phillip AME Church in Atlanta, Georgia and the Greater Allen Cathedral AME in Jamaica, New York.
Reverend Belin has been embraced nationally and internationally as a preacher, teacher, workshop leader and conference convener.
Prior to transferring to the 13th Episcopal District, he pastored Williams Chapel AME Church in Orangeburg, South Carolina.
Reverend Belin’s pastoral appointment is to organize a new congregation in the Williamson and Davidson County area.
Reverend Belin’s father, Retired Bishop Henry Allen Belin, Jr., once pastored St. Paul AME Church in Columbia, Tennessee.
4. LETTERS TO THE EDITOR:
- Dear Sirs:
A friend gave me some copies of the Christian Recorder which I found very interesting, well-written and enjoyable. Enclosed is my check in the amount of $26.00 for a subscription.
May God continue to bless and strengthen you.
Sister C. B. Hackshaw
East Elmhurst, NY
- Dear Editor:
I want to congratulate you and your staff on the editions of The Christian Recorder. The beautiful picture of our Bishop Vashti Murphy McKenzie was so queenly.
Teddy’s story brought tears to my eyes as I read it. It again reminded me of my card class teacher, Mrs. Garner when I was five years old (I am now 86). The flip chart she used that matched the card she gave us each Sunday. Sunday School became a part of who I am doing through the years, and I never, ever forgot her. I have told this story everywhere I have been. I wanted to be like her. She made Jesus come alive in my heart.
I used some of her tactics in a Bible study class on “The Bad Girls in the Bible” and dressed up like Jezebel. The Holy Spirit came down as we talked about God’s love.
Yours Truly in Christ,
Mary B. Cross Blake
- Dear Dr. Sydnor
Thank God you are the Editor of the oldest, continuously published, black religious paper in the country. I eagerly anticipate receiving my copies of the Recorder because your editorials are extremely informative and contain useful and interesting data about the Bible, the Church, and what it teaches.
I hope that the Episcopal Districts will cooperate and will submit their news in a timely manner for publication.
I have two items I would like to submit for your consideration:
(1). The office of the Ecumenical Bishop and the duties of said office. When and why was it established?
(2) Your editorial regarding Dr. Frank M. Reid’s letter to The Baltimore Sun, you stated that he had pointed out the problems without listing any solutions.
My copy of the article in the Baltimore Sun listed a number of solutions that I considered “workable.” Your comments regarding the solutions?
Linda J. Bolding
St. James AME Temple
Dallas, Texas
EDITOR’S RESPONSE:
Thank you for your kind letter and the questions.
(1) I called Bishop R. Vinton Anderson, who retired at the last General Conference and who served superbly as the Ecumenical Officer 1984 – 1988.
The Office of the Ecumenical Bishop was established in 1968. Bishop Frederick D. Jordan was the first Ecumenical Officer. Bishop E. Earl McCloud Jr. is the currently assigned Ecumenical Bishop.
The Ecumenical Bishop is the endorsing authority for the African Methodist Episcopal Church and in that capacity endorses chaplains to serve in the Armed Forces, federal prisons, and the Veterans Administration. Additionally, the Ecumenical Officer is also the Church’s representative to all ecumenical agencies to include the World Council of Churches, the National Council of Churches and the Consultation on Church Union (COCU).
Bishop Anderson served as the Vice President of the National Conference of Ministry to the Armed Forces (NCMAF) and for almost eights years served as the President of the World Council of Churches. The Ecumenical office is also the Church’s liaison to the world Methodist bodies. The position of the Ecumenical Officer is significant and the assigned bishops have represented us well. Bishop McKinley Young also held significant positions in the World and National Council of Churches as well as with NCMAF.
In addition to Bishop Anderson, Bishops McKinley Young, Frederick H. Talbot, and H. Hartford Brookins also served as the Ecumenical Officer. The late Bishop Frederick Jordan and the late Bishop Harold Bearden also served as the Ecumenical Officer for the AME Church.
(2) The Baltimore Sun article quoted Dr. Frank Reid as referring to the AME Church as being demonic, along other issues that he raised. I saw the issues he raised, but I did not see any proposed tangible solutions (and that may have been his intent). And especially, I did not see anything in the article which indicated to me that he was trying to work within the denomination to address issues within the system, i.e., working with Strategic Planning initiative.
In my opinion, the AME Church is a wonderful God-filled, Bible-believing Church with a wonderful Book of Discipline whose rules we need to follow. I do not believe that the AME Church is demonic. I would not remain a member of an organization that I felt was demonic.
I hope that my responses to your questions help. We will be writing more on both of these issues.
- Dear Sir:I began reading the Editorial – “A New Year’s Resolution: “Hands – It’s Important How You use them by Dr. Calvin H. Sydnor III in the December 20,2004 issue of The Christian Recorder, and to my dismay I found that the article was to be continued on page 7 is nowhere to found on page 7.
If possible, please rerun this editorial in its entirety.
William Bryant
Pittsburgh, Pennsylvania
EDITOR'S RESPONSE:
Thank you for your letter and I am happy that you enjoyed reading the article. The omission of part of the article was done in error. It was a glitch I failed to catch. We corrected that article in the next issue.
5. BEREAVEMENT NOTICE:
The homegoing Services for Mr. Herbert C. Rouse, Sr., brother of Presiding Elder Ernest Rouse, will be Friday, February 18, 2005 at 1:00 P.M. at Good Shepherd Baptist Church in Augusta, Georgia.
Messages may be sent to Rev. Rouse:
2210 Division Street
Mobile, AL 36617
Ph. 251-456-9065
Or
Mrs. Lillian Rouse
1731 Essie McIntyre Blvd.
Augusta, GA. 30904
Ph: 706-733-7623
Kinney & Walton Funeral Home
3618 Peach Orchard
Augusta, GA 30906
Ph: 706-790-8858
Please remember the Rouse family in your prayers.
6. ALL BEREAVEMENT NOTICES ARE SUBMITTED BY:
God Bless!Ora L. Easley, President
CONN-M-SWAWO +PK'S
Email: Amespouses1@aol.com
Phone: (615) 837-9736Fax: (615) 833-3781
WEBSITES: http://www.amemswwpk.org/
CONN-M-SWAWO + P.K.'S Home Pagehttp://connmswawo3.com/
AME Church Clergy Family Forumhttp://connmswawo3.com/membership.html
CONN-M-SWAWO + P.K.'S Membership Listing
7. SUBSCRIBE FOR HOME DELIVERY OF THE CHRISTIAN RECORDER:
Send $26 for a one-year subscription payable to:
The Christian Recorder
500 Eighth Avenue South
Nashville, Tennessee 37203-4181
8. SIGN UP FOR THE CHRISTIAN RECORDER ONLINE:
Please sign-up at http://www.the-christian-recorder.org/
If you wish receive the Christian Recorder Online. It takes less than a minute.
If you are not on the mailing list, the way to access the Christian Recorder Online: http://www.the-christian-recorder.org/tcr-online/
THE CHRISTIAN RECORDER ONLINE (2/17/05)
Bishop Gregory G. M. Ingram - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour. Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor
Bishop Ingram, Dr. Barbour and I thank you for your support of The Christian Recorder Online. We have had of 10,000 "hits" on the Website since we started it in September.
1. THE EDITOR’S CORNER:
Appended below are readers’ thoughts about Holy Communion and who serves it in the African Methodist Episcopal Church
- The Reverend Granville Reed:
In reading the Discipline, I find that Holy Communion is a sacrament. Sacraments can be administered by ordained clergy. It would be improper for a lay person to distribute elements of the Holy Communion.
- The Reverend Dr. Joseph Darby
Let me throw my two cents worth in on whether Stewards and Licentiates can serve Communion after consecration. The Book of Discipline says, "The duties of a Deacon are to preach the Word of God, assist the Elder in distributing the Communion; and, in the absence of the Elder, administer the Sacrament of Baptism, perform the rite of matrimony, and be a guardian of the church's laws (2000 edition, page 112)."
I believe that the Discipline spells that out to make it plain that the distribution of Communion is a job assigned to ordained clergy. Laity (like Stewardesses) can handle the elements, and must do so to prepare them for consecration and to replenish them, but distribution should be done by ordained clergy. The argument that Stewards and Licentiates can distribute Communion because the Discipline doesn't say they can't is creative. By that argument, however,
then Stewards and Licentiates could also do Baptisms and perform marriages. The Discipline doesn't say they can't, and they're also duties assigned to Deacons in the passage noted above! I think we simply need to remember that Deacons in the African Methodist Episcopal Church are Ordained Clergy, and not borrow from other traditions where Deacons are viewed in a different light and could arguably be compared to Stewards in our Zion. We also need to resist the temptation to speed up Communion because we have licentiates available. Morris Brown AME Church currently has two, but they don't distribute Communion. If we call ourselves AME's, then we ought to know what we believe and what we practice, and not bend it for the sake of convenience or to be like others to draw members!
The Reverend William Howard Smith
I'm depending on my memory, and yes, I do recall that stewards assisted in the distribution of the elements of the Lord's Supper where I grew up. During my time in graduate school, one of the refreshing events that I participated in was the chapel services and the giving of the Lords Supper. We used the common cup. In later years, after the elements were consecrated by the pastor of a United Methodist Church, the elements were distributed later by lay people. The sick were visited and given the elements by lay people. The result was the congregation grew! Visitations were beign done by persons other than the pastor.
You've got me to thinking now!
- The Reverend Al Paris
I don't think that it is necessary address this issue in The Discipline because the Service of Ordination and The Service of Holy Communion clearly define the offices of Deacon and Elder and the Authority of each. When ordaining Deacons, the Bishop states the office of deacon, "It appertaineth to the office of a Deacon to assist the Elder in Divine Service. And especially when he/she administers the Holy Communion, to help him/her in the distribution thereof..."
Then the Bishop laying his/her hands one each candidate for the office of Deacon says, "Take thou authority to execute the office of Deacon in the Church of God in the name of the Father, and of the Son, and of the Holy Ghost. Amen." It is significant that the Bishop does not convey the "authority to administer the holy sacrament in the congregation" as he/she does in the Ordination of Elders.
At that moment, the Deacon has the authority to "assist the Elder in Divine Service when he / she administers the Holy Communion" and to "help him/her in the distribution thereof."
The Service of the Holy Communion is clear concerning the role of the Elder by stating repeatedly, "The Elder shall . . .” However there still remains the question of: "Does the Elder have the authority to direct the Deacon or Licentiate is to perform any act during the Service of Holy Communion?"
Traditionally our elders allow Deacons to assist in everything except consecration of the elements. As a Deacon, my pastor allowed me to assist in this manner under his direct supervision. This was done, as he stated, as part of my training process. This was very helpful to me when I became an Elder.
Other verbal comments heard
"What about the churches in the rural areas? I am thinking about churches in remote locations such as in Districts 14 – 20 where ordained elders are far removed from their parishes. Should Communion be denied them because there is not an Elder in the area?"
"We are a global church and should think globally when we address issue such as this. Too often we think parochially and what might work here in the mainstream of the United States does not work in third-world countries. Update and change are not 'bad words.'"
"I am glad that we are talking about this issue. And while I am at it, we need to update the some of the language in the Book of Discipline. What is 'Appertaineth' and when did you ever hear anyone use that word in a conversation? I came across that word when I was researching the issue."
"The Book of Discipline does not state as a prohibition that Stewards and licentiates cannot distribute Communion. The Discipline addresses the consecration issue, not the distribution issue."
2. GIVING OF OUR BEST TO RURAL CHURCHES
By George R. La Sure, D.Min.
“…unto whomsoever much is given, of him shall be much required…”Lk.12.48b KJV
Rural and small membership churches comprise the undeniable backbone of our great Zion, the African Methodist Episcopal Church. No matter where they might be located, they are an integral part of the larger church. More than likely, their status (congregation size and location) are not likely to change much in the foreseeable future. They are likely to remain rural or small membership churches.
When pastors are appointed to rural and small membership churches there is just as much a need for them to have a vision, a plan and a commitment to serve as there would be if a pastor were assigned to a larger church (500 plus membership) in a major city. When the new pastor enters the door the parishioners in rural churches are expecting competent leadership to assist them in meeting their future needs and goals.
More likely in rural churches it might be that no specific or identifiable goals have been appropriately identified via any structured or disciplined planning process, ever. A pastor, literally, will have to “take the bull by the horns and steer” the rural and small membership church in a direction that will ensure its maximum potential for growth and development in the next three to five years. In order for appropriate planning and execution activity to take place, the pastor must make a personal commitment to stay the course (in that church) for three to five years to provide the leadership and presence that the rural and small membership churches so sorely need. When the people feel that the pastor will be there for a considerable period of time, they will more willingly invest their time and energy to get the job done. They will embrace a needed sense of continuity of purpose.
The pastor of the rural and small membership church must accept his/her pastoral assignment as a Godly challenge to promote individual integrity and spiritual wholeness and, to positively impact the communities where they serve. The pastor has an opportunity to teach the congregation the background and the history of the African Methodist Episcopal Church and, to appropriately relate that history to the specific setting of that particular church. The
pastor also has the opportunity to explain the Doctrine and the Discipline of the A.M.E. Church in a way that the parishioners “get on board” with the Connectional Church and begin to gain a significant understanding that they are “a part” and not “set apart.”
An effective rural and small membership church pastor must have the theological training and background sufficient to provide effective leadership and ministry for the congregants as they implement strategies that are geared toward improving their present spiritual condition as they make plans for purposeful growth in the future. The day is past and gone for “paste and patch” rural and small membership church ministry. Our future rural and small membership church growth requires that we critically review and analyze our present rural and small membership church condition and, to prepare an appropriate statement of strategy will undergird its future health and growth.
In the years to come, the health and the wholeness of the A.M.E. Church will be dependent upon a healthy rural and small membership church. The AMEC can no longer “make do” with its current rationale for making rural and small membership church assignments. We must put forth our very best effort to send the best qualified and committed pastors that we have. The landscape for the rural and small membership church is changing. We must be able to recognize the change and make appropriate preparation for sound future growth and development. No matter where our people are located, they deserve the very best that we have.
3. THE SOUTH NASHVILLE DISTRICT CONFERENCE:
The South Nashville District Conference of the A.M.E. Church will take place on February 25 - 26, 2005 at Jones Chapel Church, Mt Pleasant, Tennessee.The Conference will open at 7 p.m. next Friday with a worship service. The Reverend Charlotte Ann Blake Sydnor, pastor of Shorter Chapel AME Church, Franklin, Tennessee, is the scheduled preacher. Reverend Sydnor transferred from the Virginia Annual Conference where she served as pastor of Holly Grove AME Church in Windsor, Virginia. She also served on the Board of Examiners. She also served as the Director of Counseling Services at Hampton University, Hampton, Virginia and was an AME endorsed chaplain for the Veterans Administration.
Reverend Sydnor holds a Bachelors of Arts Degree in Sociology from Fayetteville State University (Fayetteville, North Carolina), a Master of Religious Studies from Central Baptist Seminary (Kansas City, Kansas) and a Master of Divinity Degree from Wesley Theological Seminary (Washington, DC). She has done post-graduate studies at Baylor University in Biblical Studies and did additional studies at North Carolina State University.
On Saturday various workshops will be presented, according to the Reverend Troy Merritt, the Presiding Elder of the South Nashville District. He served as pastor of St. Paul AME Church, Columbia, Tennessee prior to being appointed to provide pastoral oversight and leadership to 26 churches.
The closing worship service will feature the preaching of the Reverend Roderick Dewayne Belin, a native of Nashville, Tennessee, He holds a Bachelor of Arts degree in English from Morehouse College, Atlanta, Georgia and the Master of Divinity from Union Theological Seminary in New York City.
He excelled in his academic pursuits and earned numerous awards and recognition for his scholarship and musical abilities. As a young man, he committed his life to God as a servant leader in the furtherance of kingdom excellence. He has served as youth pastor, assistant pastor and executive administrator for the St. Phillip AME Church in Atlanta, Georgia and the Greater Allen Cathedral AME in Jamaica, New York.
Reverend Belin has been embraced nationally and internationally as a preacher, teacher, workshop leader and conference convener.
Prior to transferring to the 13th Episcopal District, he pastored Williams Chapel AME Church in Orangeburg, South Carolina.
Reverend Belin’s pastoral appointment is to organize a new congregation in the Williamson and Davidson County area.
Reverend Belin’s father, Retired Bishop Henry Allen Belin, Jr., once pastored St. Paul AME Church in Columbia, Tennessee.
4. LETTERS TO THE EDITOR:
- Dear Sirs:
A friend gave me some copies of the Christian Recorder which I found very interesting, well-written and enjoyable. Enclosed is my check in the amount of $26.00 for a subscription.
May God continue to bless and strengthen you.
Sister C. B. Hackshaw
East Elmhurst, NY
- Dear Editor:
I want to congratulate you and your staff on the editions of The Christian Recorder. The beautiful picture of our Bishop Vashti Murphy McKenzie was so queenly.
Teddy’s story brought tears to my eyes as I read it. It again reminded me of my card class teacher, Mrs. Garner when I was five years old (I am now 86). The flip chart she used that matched the card she gave us each Sunday. Sunday School became a part of who I am doing through the years, and I never, ever forgot her. I have told this story everywhere I have been. I wanted to be like her. She made Jesus come alive in my heart.
I used some of her tactics in a Bible study class on “The Bad Girls in the Bible” and dressed up like Jezebel. The Holy Spirit came down as we talked about God’s love.
Yours Truly in Christ,
Mary B. Cross Blake
- Dear Dr. Sydnor
Thank God you are the Editor of the oldest, continuously published, black religious paper in the country. I eagerly anticipate receiving my copies of the Recorder because your editorials are extremely informative and contain useful and interesting data about the Bible, the Church, and what it teaches.
I hope that the Episcopal Districts will cooperate and will submit their news in a timely manner for publication.
I have two items I would like to submit for your consideration:
(1). The office of the Ecumenical Bishop and the duties of said office. When and why was it established?
(2) Your editorial regarding Dr. Frank M. Reid’s letter to The Baltimore Sun, you stated that he had pointed out the problems without listing any solutions.
My copy of the article in the Baltimore Sun listed a number of solutions that I considered “workable.” Your comments regarding the solutions?
Linda J. Bolding
St. James AME Temple
Dallas, Texas
EDITOR’S RESPONSE:
I began reading the Editorial – “A New Year’s Resolution: “Hands – It’s Important How You use them by Dr. Calvin H. Sydnor III in the December 20,2004 issue of The Christian Recorder, and to my dismay I found that the article was to be continued on page 7 is nowhere to found on page 7.
If possible, please rerun this editorial in its entirety.
William Bryant
Pittsburgh, Pennsylvania
EDITOR'S RESPONSE:
Thank you for your letter and I am happy that you enjoyed reading the article. The omission of part of the article was done in error. It was a glitch I failed to catch. We corrected that article in the next issue.
5. BEREAVEMENT NOTICE:
The homegoing Services for Mr. Herbert C. Rouse, Sr., brother of Presiding Elder Ernest Rouse, will be Friday, February 18, 2005 at 1:00 P.M. at Good Shepherd Baptist Church in Augusta, Georgia.
Messages may be sent to Rev. Rouse:
2210 Division Street
Mobile, AL 36617
Ph. 251-456-9065
Or
Mrs. Lillian Rouse
1731 Essie McIntyre Blvd.
Augusta, GA. 30904
Ph: 706-733-7623
Kinney & Walton Funeral Home
3618 Peach Orchard
Augusta, GA 30906
Ph: 706-790-8858
Please remember the Rouse family in your prayers.
6. ALL BEREAVEMENT NOTICES ARE SUBMITTED BY:
God Bless!Ora L. Easley, President
CONN-M-SWAWO +PK'S
Email: Amespouses1@aol.com
Phone: (615) 837-9736Fax: (615) 833-3781
WEBSITES: http://www.amemswwpk.org/
CONN-M-SWAWO + P.K.'S Home Pagehttp://connmswawo3.com/
AME Church Clergy Family Forumhttp://connmswawo3.com/membership.html
CONN-M-SWAWO + P.K.'S Membership Listing
7. SUBSCRIBE FOR HOME DELIVERY OF THE CHRISTIAN RECORDER:
Send $26 for a one-year subscription payable to:
The Christian Recorder
500 Eighth Avenue South
Nashville, Tennessee 37203-4181
8. SIGN UP FOR THE CHRISTIAN RECORDER ONLINE:
Please sign-up at http://www.the-christian-recorder.org/
If you wish receive the Christian Recorder Online. It takes less than a minute.
If you are not on the mailing list, the way to access the Christian Recorder Online: http://www.the-christian-recorder.org/tcr-online/
The Reverend Dr. Johnny Barbour. Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor
Bishop Ingram, Dr. Barbour and I thank you for your support of The Christian Recorder Online. We have had of 10,000 "hits" on the Website since we started it in September.
1. THE EDITOR’S CORNER:
Appended below are readers’ thoughts about Holy Communion and who serves it in the African Methodist Episcopal Church
- The Reverend Granville Reed:
In reading the Discipline, I find that Holy Communion is a sacrament. Sacraments can be administered by ordained clergy. It would be improper for a lay person to distribute elements of the Holy Communion.
- The Reverend Dr. Joseph Darby
Let me throw my two cents worth in on whether Stewards and Licentiates can serve Communion after consecration. The Book of Discipline says, "The duties of a Deacon are to preach the Word of God, assist the Elder in distributing the Communion; and, in the absence of the Elder, administer the Sacrament of Baptism, perform the rite of matrimony, and be a guardian of the church's laws (2000 edition, page 112)."
I believe that the Discipline spells that out to make it plain that the distribution of Communion is a job assigned to ordained clergy. Laity (like Stewardesses) can handle the elements, and must do so to prepare them for consecration and to replenish them, but distribution should be done by ordained clergy. The argument that Stewards and Licentiates can distribute Communion because the Discipline doesn't say they can't is creative. By that argument, however,
then Stewards and Licentiates could also do Baptisms and perform marriages. The Discipline doesn't say they can't, and they're also duties assigned to Deacons in the passage noted above! I think we simply need to remember that Deacons in the African Methodist Episcopal Church are Ordained Clergy, and not borrow from other traditions where Deacons are viewed in a different light and could arguably be compared to Stewards in our Zion. We also need to resist the temptation to speed up Communion because we have licentiates available. Morris Brown AME Church currently has two, but they don't distribute Communion. If we call ourselves AME's, then we ought to know what we believe and what we practice, and not bend it for the sake of convenience or to be like others to draw members!
The Reverend William Howard Smith
I'm depending on my memory, and yes, I do recall that stewards assisted in the distribution of the elements of the Lord's Supper where I grew up. During my time in graduate school, one of the refreshing events that I participated in was the chapel services and the giving of the Lords Supper. We used the common cup. In later years, after the elements were consecrated by the pastor of a United Methodist Church, the elements were distributed later by lay people. The sick were visited and given the elements by lay people. The result was the congregation grew! Visitations were beign done by persons other than the pastor.
You've got me to thinking now!
- The Reverend Al Paris
I don't think that it is necessary address this issue in The Discipline because the Service of Ordination and The Service of Holy Communion clearly define the offices of Deacon and Elder and the Authority of each. When ordaining Deacons, the Bishop states the office of deacon, "It appertaineth to the office of a Deacon to assist the Elder in Divine Service. And especially when he/she administers the Holy Communion, to help him/her in the distribution thereof..."
Then the Bishop laying his/her hands one each candidate for the office of Deacon says, "Take thou authority to execute the office of Deacon in the Church of God in the name of the Father, and of the Son, and of the Holy Ghost. Amen." It is significant that the Bishop does not convey the "authority to administer the holy sacrament in the congregation" as he/she does in the Ordination of Elders.
At that moment, the Deacon has the authority to "assist the Elder in Divine Service when he / she administers the Holy Communion" and to "help him/her in the distribution thereof."
The Service of the Holy Communion is clear concerning the role of the Elder by stating repeatedly, "The Elder shall . . .” However there still remains the question of: "Does the Elder have the authority to direct the Deacon or Licentiate is to perform any act during the Service of Holy Communion?"
Traditionally our elders allow Deacons to assist in everything except consecration of the elements. As a Deacon, my pastor allowed me to assist in this manner under his direct supervision. This was done, as he stated, as part of my training process. This was very helpful to me when I became an Elder.
Other verbal comments heard
"What about the churches in the rural areas? I am thinking about churches in remote locations such as in Districts 14 – 20 where ordained elders are far removed from their parishes. Should Communion be denied them because there is not an Elder in the area?"
"We are a global church and should think globally when we address issue such as this. Too often we think parochially and what might work here in the mainstream of the United States does not work in third-world countries. Update and change are not 'bad words.'"
"I am glad that we are talking about this issue. And while I am at it, we need to update the some of the language in the Book of Discipline. What is 'Appertaineth' and when did you ever hear anyone use that word in a conversation? I came across that word when I was researching the issue."
"The Book of Discipline does not state as a prohibition that Stewards and licentiates cannot distribute Communion. The Discipline addresses the consecration issue, not the distribution issue."
2. GIVING OF OUR BEST TO RURAL CHURCHES
By George R. La Sure, D.Min.
“…unto whomsoever much is given, of him shall be much required…”Lk.12.48b KJV
Rural and small membership churches comprise the undeniable backbone of our great Zion, the African Methodist Episcopal Church. No matter where they might be located, they are an integral part of the larger church. More than likely, their status (congregation size and location) are not likely to change much in the foreseeable future. They are likely to remain rural or small membership churches.
When pastors are appointed to rural and small membership churches there is just as much a need for them to have a vision, a plan and a commitment to serve as there would be if a pastor were assigned to a larger church (500 plus membership) in a major city. When the new pastor enters the door the parishioners in rural churches are expecting competent leadership to assist them in meeting their future needs and goals.
More likely in rural churches it might be that no specific or identifiable goals have been appropriately identified via any structured or disciplined planning process, ever. A pastor, literally, will have to “take the bull by the horns and steer” the rural and small membership church in a direction that will ensure its maximum potential for growth and development in the next three to five years. In order for appropriate planning and execution activity to take place, the pastor must make a personal commitment to stay the course (in that church) for three to five years to provide the leadership and presence that the rural and small membership churches so sorely need. When the people feel that the pastor will be there for a considerable period of time, they will more willingly invest their time and energy to get the job done. They will embrace a needed sense of continuity of purpose.
The pastor of the rural and small membership church must accept his/her pastoral assignment as a Godly challenge to promote individual integrity and spiritual wholeness and, to positively impact the communities where they serve. The pastor has an opportunity to teach the congregation the background and the history of the African Methodist Episcopal Church and, to appropriately relate that history to the specific setting of that particular church. The
pastor also has the opportunity to explain the Doctrine and the Discipline of the A.M.E. Church in a way that the parishioners “get on board” with the Connectional Church and begin to gain a significant understanding that they are “a part” and not “set apart.”
An effective rural and small membership church pastor must have the theological training and background sufficient to provide effective leadership and ministry for the congregants as they implement strategies that are geared toward improving their present spiritual condition as they make plans for purposeful growth in the future. The day is past and gone for “paste and patch” rural and small membership church ministry. Our future rural and small membership church growth requires that we critically review and analyze our present rural and small membership church condition and, to prepare an appropriate statement of strategy will undergird its future health and growth.
In the years to come, the health and the wholeness of the A.M.E. Church will be dependent upon a healthy rural and small membership church. The AMEC can no longer “make do” with its current rationale for making rural and small membership church assignments. We must put forth our very best effort to send the best qualified and committed pastors that we have. The landscape for the rural and small membership church is changing. We must be able to recognize the change and make appropriate preparation for sound future growth and development. No matter where our people are located, they deserve the very best that we have.
3. THE SOUTH NASHVILLE DISTRICT CONFERENCE:
The South Nashville District Conference of the A.M.E. Church will take place on February 25 - 26, 2005 at Jones Chapel Church, Mt Pleasant, Tennessee.The Conference will open at 7 p.m. next Friday with a worship service. The Reverend Charlotte Ann Blake Sydnor, pastor of Shorter Chapel AME Church, Franklin, Tennessee, is the scheduled preacher. Reverend Sydnor transferred from the Virginia Annual Conference where she served as pastor of Holly Grove AME Church in Windsor, Virginia. She also served on the Board of Examiners. She also served as the Director of Counseling Services at Hampton University, Hampton, Virginia and was an AME endorsed chaplain for the Veterans Administration.
Reverend Sydnor holds a Bachelors of Arts Degree in Sociology from Fayetteville State University (Fayetteville, North Carolina), a Master of Religious Studies from Central Baptist Seminary (Kansas City, Kansas) and a Master of Divinity Degree from Wesley Theological Seminary (Washington, DC). She has done post-graduate studies at Baylor University in Biblical Studies and did additional studies at North Carolina State University.
On Saturday various workshops will be presented, according to the Reverend Troy Merritt, the Presiding Elder of the South Nashville District. He served as pastor of St. Paul AME Church, Columbia, Tennessee prior to being appointed to provide pastoral oversight and leadership to 26 churches.
The closing worship service will feature the preaching of the Reverend Roderick Dewayne Belin, a native of Nashville, Tennessee, He holds a Bachelor of Arts degree in English from Morehouse College, Atlanta, Georgia and the Master of Divinity from Union Theological Seminary in New York City.
He excelled in his academic pursuits and earned numerous awards and recognition for his scholarship and musical abilities. As a young man, he committed his life to God as a servant leader in the furtherance of kingdom excellence. He has served as youth pastor, assistant pastor and executive administrator for the St. Phillip AME Church in Atlanta, Georgia and the Greater Allen Cathedral AME in Jamaica, New York.
Reverend Belin has been embraced nationally and internationally as a preacher, teacher, workshop leader and conference convener.
Prior to transferring to the 13th Episcopal District, he pastored Williams Chapel AME Church in Orangeburg, South Carolina.
Reverend Belin’s pastoral appointment is to organize a new congregation in the Williamson and Davidson County area.
Reverend Belin’s father, Retired Bishop Henry Allen Belin, Jr., once pastored St. Paul AME Church in Columbia, Tennessee.
4. LETTERS TO THE EDITOR:
- Dear Sirs:
A friend gave me some copies of the Christian Recorder which I found very interesting, well-written and enjoyable. Enclosed is my check in the amount of $26.00 for a subscription.
May God continue to bless and strengthen you.
Sister C. B. Hackshaw
East Elmhurst, NY
- Dear Editor:
I want to congratulate you and your staff on the editions of The Christian Recorder. The beautiful picture of our Bishop Vashti Murphy McKenzie was so queenly.
Teddy’s story brought tears to my eyes as I read it. It again reminded me of my card class teacher, Mrs. Garner when I was five years old (I am now 86). The flip chart she used that matched the card she gave us each Sunday. Sunday School became a part of who I am doing through the years, and I never, ever forgot her. I have told this story everywhere I have been. I wanted to be like her. She made Jesus come alive in my heart.
I used some of her tactics in a Bible study class on “The Bad Girls in the Bible” and dressed up like Jezebel. The Holy Spirit came down as we talked about God’s love.
Yours Truly in Christ,
Mary B. Cross Blake
- Dear Dr. Sydnor
Thank God you are the Editor of the oldest, continuously published, black religious paper in the country. I eagerly anticipate receiving my copies of the Recorder because your editorials are extremely informative and contain useful and interesting data about the Bible, the Church, and what it teaches.
I hope that the Episcopal Districts will cooperate and will submit their news in a timely manner for publication.
I have two items I would like to submit for your consideration:
(1). The office of the Ecumenical Bishop and the duties of said office. When and why was it established?
(2) Your editorial regarding Dr. Frank M. Reid’s letter to The Baltimore Sun, you stated that he had pointed out the problems without listing any solutions.
My copy of the article in the Baltimore Sun listed a number of solutions that I considered “workable.” Your comments regarding the solutions?
Linda J. Bolding
St. James AME Temple
Dallas, Texas
EDITOR’S RESPONSE:
Thank you for your kind letter and the questions.
(1) I called Bishop R. Vinton Anderson, who retired at the last General Conference and who served superbly as the Ecumenical Officer 1984 – 1988.
The Office of the Ecumenical Bishop was established in 1968. Bishop Frederick D. Jordan was the first Ecumenical Officer. Bishop E. Earl McCloud Jr. is the currently assigned Ecumenical Bishop.
The Ecumenical Bishop is the endorsing authority for the African Methodist Episcopal Church and in that capacity endorses chaplains to serve in the Armed Forces, federal prisons, and the Veterans Administration. Additionally, the Ecumenical Officer is also the Church’s representative to all ecumenical agencies to include the World Council of Churches, the National Council of Churches and the Consultation on Church Union (COCU).
Bishop Anderson served as the Vice President of the National Conference of Ministry to the Armed Forces (NCMAF) and for almost eights years served as the President of the World Council of Churches. The Ecumenical office is also the Church’s liaison to the world Methodist bodies. The position of the Ecumenical Officer is significant and the assigned bishops have represented us well. Bishop McKinley Young also held significant positions in the World and National Council of Churches as well as with NCMAF.
In addition to Bishop Anderson, Bishops McKinley Young, Frederick H. Talbot, and H. Hartford Brookins also served as the Ecumenical Officer. The late Bishop Frederick Jordan and the late Bishop Harold Bearden also served as the Ecumenical Officer for the AME Church.
(2) The Baltimore Sun article quoted Dr. Frank Reid as referring to the AME Church as being demonic, along other issues that he raised. I saw the issues he raised, but I did not see any proposed tangible solutions (and that may have been his intent). And especially, I did not see anything in the article which indicated to me that he was trying to work within the denomination to address issues within the system, i.e., working with Strategic Planning initiative.
In my opinion, the AME Church is a wonderful God-filled, Bible-believing Church with a wonderful Book of Discipline whose rules we need to follow. I do not believe that the AME Church is demonic. I would not remain a member of an organization that I felt was demonic.
I hope that my responses to your questions help. We will be writing more on both of these issues.
- Dear Sir:I began reading the Editorial – “A New Year’s Resolution: “Hands – It’s Important How You use them by Dr. Calvin H. Sydnor III in the December 20,2004 issue of The Christian Recorder, and to my dismay I found that the article was to be continued on page 7 is nowhere to found on page 7.
If possible, please rerun this editorial in its entirety.
William Bryant
Pittsburgh, Pennsylvania
EDITOR'S RESPONSE:
Thank you for your letter and I am happy that you enjoyed reading the article. The omission of part of the article was done in error. It was a glitch I failed to catch. We corrected that article in the next issue.
5. BEREAVEMENT NOTICE:
The homegoing Services for Mr. Herbert C. Rouse, Sr., brother of Presiding Elder Ernest Rouse, will be Friday, February 18, 2005 at 1:00 P.M. at Good Shepherd Baptist Church in Augusta, Georgia.
Messages may be sent to Rev. Rouse:
2210 Division Street
Mobile, AL 36617
Ph. 251-456-9065
Or
Mrs. Lillian Rouse
1731 Essie McIntyre Blvd.
Augusta, GA. 30904
Ph: 706-733-7623
Kinney & Walton Funeral Home
3618 Peach Orchard
Augusta, GA 30906
Ph: 706-790-8858
Please remember the Rouse family in your prayers.
6. ALL BEREAVEMENT NOTICES ARE SUBMITTED BY:
God Bless!Ora L. Easley, President
CONN-M-SWAWO +PK'S
Email: Amespouses1@aol.com
Phone: (615) 837-9736Fax: (615) 833-3781
WEBSITES: http://www.amemswwpk.org/
CONN-M-SWAWO + P.K.'S Home Pagehttp://connmswawo3.com/
AME Church Clergy Family Forumhttp://connmswawo3.com/membership.html
CONN-M-SWAWO + P.K.'S Membership Listing
7. SUBSCRIBE FOR HOME DELIVERY OF THE CHRISTIAN RECORDER:
Send $26 for a one-year subscription payable to:
The Christian Recorder
500 Eighth Avenue South
Nashville, Tennessee 37203-4181
8. SIGN UP FOR THE CHRISTIAN RECORDER ONLINE:
Please sign-up at http://www.the-christian-recorder.org/
If you wish receive the Christian Recorder Online. It takes less than a minute.
If you are not on the mailing list, the way to access the Christian Recorder Online: http://www.the-christian-recorder.org/tcr-online/
THE CHRISTIAN RECORDER ONLINE (2/17/05)
Bishop Gregory G. M. Ingram - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour. Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor
Bishop Ingram, Dr. Barbour and I thank you for your support of The Christian Recorder Online. We have had of 10,000 "hits" on the Website since we started it in September.
1. THE EDITOR’S CORNER:
Appended below are readers’ thoughts about Holy Communion and who serves it in the African Methodist Episcopal Church
- The Reverend Granville Reed:
In reading the Discipline, I find that Holy Communion is a sacrament. Sacraments can be administered by ordained clergy. It would be improper for a lay person to distribute elements of the Holy Communion.
- The Reverend Dr. Joseph Darby
Let me throw my two cents worth in on whether Stewards and Licentiates can serve Communion after consecration. The Book of Discipline says, "The duties of a Deacon are to preach the Word of God, assist the Elder in distributing the Communion; and, in the absence of the Elder, administer the Sacrament of Baptism, perform the rite of matrimony, and be a guardian of the church's laws (2000 edition, page 112)."
I believe that the Discipline spells that out to make it plain that the distribution of Communion is a job assigned to ordained clergy. Laity (like Stewardesses) can handle the elements, and must do so to prepare them for consecration and to replenish them, but distribution should be done by ordained clergy. The argument that Stewards and Licentiates can distribute Communion because the Discipline doesn't say they can't is creative. By that argument, however,
then Stewards and Licentiates could also do Baptisms and perform marriages. The Discipline doesn't say they can't, and they're also duties assigned to Deacons in the passage noted above! I think we simply need to remember that Deacons in the African Methodist Episcopal Church are Ordained Clergy, and not borrow from other traditions where Deacons are viewed in a different light and could arguably be compared to Stewards in our Zion. We also need to resist the temptation to speed up Communion because we have licentiates available. Morris Brown AME Church currently has two, but they don't distribute Communion. If we call ourselves AME's, then we ought to know what we believe and what we practice, and not bend it for the sake of convenience or to be like others to draw members!
The Reverend William Howard Smith
I'm depending on my memory, and yes, I do recall that stewards assisted in the distribution of the elements of the Lord's Supper where I grew up. During my time in graduate school, one of the refreshing events that I participated in was the chapel services and the giving of the Lords Supper. We used the common cup. In later years, after the elements were consecrated by the pastor of a United Methodist Church, the elements were distributed later by lay people. The sick were visited and given the elements by lay people. The result was the congregation grew! Visitations were beign done by persons other than the pastor.
You've got me to thinking now!
- The Reverend Al Paris
I don't think that it is necessary address this issue in The Discipline because the Service of Ordination and The Service of Holy Communion clearly define the offices of Deacon and Elder and the Authority of each. When ordaining Deacons, the Bishop states the office of deacon, "It appertaineth to the office of a Deacon to assist the Elder in Divine Service. And especially when he/she administers the Holy Communion, to help him/her in the distribution thereof..."
Then the Bishop laying his/her hands one each candidate for the office of Deacon says, "Take thou authority to execute the office of Deacon in the Church of God in the name of the Father, and of the Son, and of the Holy Ghost. Amen." It is significant that the Bishop does not convey the "authority to administer the holy sacrament in the congregation" as he/she does in the Ordination of Elders.
At that moment, the Deacon has the authority to "assist the Elder in Divine Service when he / she administers the Holy Communion" and to "help him/her in the distribution thereof."
The Service of the Holy Communion is clear concerning the role of the Elder by stating repeatedly, "The Elder shall . . .” However there still remains the question of: "Does the Elder have the authority to direct the Deacon or Licentiate is to perform any act during the Service of Holy Communion?"
Traditionally our elders allow Deacons to assist in everything except consecration of the elements. As a Deacon, my pastor allowed me to assist in this manner under his direct supervision. This was done, as he stated, as part of my training process. This was very helpful to me when I became an Elder.
Other verbal comments heard
"What about the churches in the rural areas? I am thinking about churches in remote locations such as in Districts 14 – 20 where ordained elders are far removed from their parishes. Should Communion be denied them because there is not an Elder in the area?"
"We are a global church and should think globally when we address issue such as this. Too often we think parochially and what might work here in the mainstream of the United States does not work in third-world countries. Update and change are not 'bad words.'"
"I am glad that we are talking about this issue. And while I am at it, we need to update the some of the language in the Book of Discipline. What is 'Appertaineth' and when did you ever hear anyone use that word in a conversation? I came across that word when I was researching the issue."
"The Book of Discipline does not state as a prohibition that Stewards and licentiates cannot distribute Communion. The Discipline addresses the consecration issue, not the distribution issue."
2. GIVING OF OUR BEST TO RURAL CHURCHES
By George R. La Sure, D.Min.
“…unto whomsoever much is given, of him shall be much required…”Lk.12.48b KJV
Rural and small membership churches comprise the undeniable backbone of our great Zion, the African Methodist Episcopal Church. No matter where they might be located, they are an integral part of the larger church. More than likely, their status (congregation size and location) are not likely to change much in the foreseeable future. They are likely to remain rural or small membership churches.
When pastors are appointed to rural and small membership churches there is just as much a need for them to have a vision, a plan and a commitment to serve as there would be if a pastor were assigned to a larger church (500 plus membership) in a major city. When the new pastor enters the door the parishioners in rural churches are expecting competent leadership to assist them in meeting their future needs and goals.
More likely in rural churches it might be that no specific or identifiable goals have been appropriately identified via any structured or disciplined planning process, ever. A pastor, literally, will have to “take the bull by the horns and steer” the rural and small membership church in a direction that will ensure its maximum potential for growth and development in the next three to five years. In order for appropriate planning and execution activity to take place, the pastor must make a personal commitment to stay the course (in that church) for three to five years to provide the leadership and presence that the rural and small membership churches so sorely need. When the people feel that the pastor will be there for a considerable period of time, they will more willingly invest their time and energy to get the job done. They will embrace a needed sense of continuity of purpose.
The pastor of the rural and small membership church must accept his/her pastoral assignment as a Godly challenge to promote individual integrity and spiritual wholeness and, to positively impact the communities where they serve. The pastor has an opportunity to teach the congregation the background and the history of the African Methodist Episcopal Church and, to appropriately relate that history to the specific setting of that particular church. The
pastor also has the opportunity to explain the Doctrine and the Discipline of the A.M.E. Church in a way that the parishioners “get on board” with the Connectional Church and begin to gain a significant understanding that they are “a part” and not “set apart.”
An effective rural and small membership church pastor must have the theological training and background sufficient to provide effective leadership and ministry for the congregants as they implement strategies that are geared toward improving their present spiritual condition as they make plans for purposeful growth in the future. The day is past and gone for “paste and patch” rural and small membership church ministry. Our future rural and small membership church growth requires that we critically review and analyze our present rural and small membership church condition and, to prepare an appropriate statement of strategy will undergird its future health and growth.
In the years to come, the health and the wholeness of the A.M.E. Church will be dependent upon a healthy rural and small membership church. The AMEC can no longer “make do” with its current rationale for making rural and small membership church assignments. We must put forth our very best effort to send the best qualified and committed pastors that we have. The landscape for the rural and small membership church is changing. We must be able to recognize the change and make appropriate preparation for sound future growth and development. No matter where our people are located, they deserve the very best that we have.
3. THE SOUTH NASHVILLE DISTRICT CONFERENCE:
The South Nashville District Conference of the A.M.E. Church will take place on February 25 - 26, 2005 at Jones Chapel Church, Mt Pleasant, Tennessee.The Conference will open at 7 p.m. next Friday with a worship service. The Reverend Charlotte Ann Blake Sydnor, pastor of Shorter Chapel AME Church, Franklin, Tennessee, is the scheduled preacher. Reverend Sydnor transferred from the Virginia Annual Conference where she served as pastor of Holly Grove AME Church in Windsor, Virginia. She also served on the Board of Examiners. She also served as the Director of Counseling Services at Hampton University, Hampton, Virginia and was an AME endorsed chaplain for the Veterans Administration.
Reverend Sydnor holds a Bachelors of Arts Degree in Sociology from Fayetteville State University (Fayetteville, North Carolina), a Master of Religious Studies from Central Baptist Seminary (Kansas City, Kansas) and a Master of Divinity Degree from Wesley Theological Seminary (Washington, DC). She has done post-graduate studies at Baylor University in Biblical Studies and did additional studies at North Carolina State University.
On Saturday various workshops will be presented, according to the Reverend Troy Merritt, the Presiding Elder of the South Nashville District. He served as pastor of St. Paul AME Church, Columbia, Tennessee prior to being appointed to provide pastoral oversight and leadership to 26 churches.
The closing worship service will feature the preaching of the Reverend Roderick Dewayne Belin, a native of Nashville, Tennessee, He holds a Bachelor of Arts degree in English from Morehouse College, Atlanta, Georgia and the Master of Divinity from Union Theological Seminary in New York City.
He excelled in his academic pursuits and earned numerous awards and recognition for his scholarship and musical abilities. As a young man, he committed his life to God as a servant leader in the furtherance of kingdom excellence. He has served as youth pastor, assistant pastor and executive administrator for the St. Phillip AME Church in Atlanta, Georgia and the Greater Allen Cathedral AME in Jamaica, New York.
Reverend Belin has been embraced nationally and internationally as a preacher, teacher, workshop leader and conference convener.
Prior to transferring to the 13th Episcopal District, he pastored Williams Chapel AME Church in Orangeburg, South Carolina.
Reverend Belin’s pastoral appointment is to organize a new congregation in the Williamson and Davidson County area.
Reverend Belin’s father, Retired Bishop Henry Allen Belin, Jr., once pastored St. Paul AME Church in Columbia, Tennessee.
4. LETTERS TO THE EDITOR:
- Dear Sirs:
A friend gave me some copies of the Christian Recorder which I found very interesting, well-written and enjoyable. Enclosed is my check in the amount of $26.00 for a subscription.
May God continue to bless and strengthen you.
Sister C. B. Hackshaw
East Elmhurst, NY
- Dear Editor:
I want to congratulate you and your staff on the editions of The Christian Recorder. The beautiful picture of our Bishop Vashti Murphy McKenzie was so queenly.
Teddy’s story brought tears to my eyes as I read it. It again reminded me of my card class teacher, Mrs. Garner when I was five years old (I am now 86). The flip chart she used that matched the card she gave us each Sunday. Sunday School became a part of who I am doing through the years, and I never, ever forgot her. I have told this story everywhere I have been. I wanted to be like her. She made Jesus come alive in my heart.
I used some of her tactics in a Bible study class on “The Bad Girls in the Bible” and dressed up like Jezebel. The Holy Spirit came down as we talked about God’s love.
Yours Truly in Christ,
Mary B. Cross Blake
- Dear Dr. Sydnor
Thank God you are the Editor of the oldest, continuously published, black religious paper in the country. I eagerly anticipate receiving my copies of the Recorder because your editorials are extremely informative and contain useful and interesting data about the Bible, the Church, and what it teaches.
I hope that the Episcopal Districts will cooperate and will submit their news in a timely manner for publication.
I have two items I would like to submit for your consideration:
(1). The office of the Ecumenical Bishop and the duties of said office. When and why was it established?
(2) Your editorial regarding Dr. Frank M. Reid’s letter to The Baltimore Sun, you stated that he had pointed out the problems without listing any solutions.
My copy of the article in the Baltimore Sun listed a number of solutions that I considered “workable.” Your comments regarding the solutions?
Linda J. Bolding
St. James AME Temple
Dallas, Texas
EDITOR’S RESPONSE:
I began reading the Editorial – “A New Year’s Resolution: “Hands – It’s Important How You use them by Dr. Calvin H. Sydnor III in the December 20,2004 issue of The Christian Recorder, and to my dismay I found that the article was to be continued on page 7 is nowhere to found on page 7.
If possible, please rerun this editorial in its entirety.
William Bryant
Pittsburgh, Pennsylvania
EDITOR'S RESPONSE:
Thank you for your letter and I am happy that you enjoyed reading the article. The omission of part of the article was done in error. It was a glitch I failed to catch. We corrected that article in the next issue.
5. BEREAVEMENT NOTICE:
The homegoing Services for Mr. Herbert C. Rouse, Sr., brother of Presiding Elder Ernest Rouse, will be Friday, February 18, 2005 at 1:00 P.M. at Good Shepherd Baptist Church in Augusta, Georgia.
Messages may be sent to Rev. Rouse:
2210 Division Street
Mobile, AL 36617
Ph. 251-456-9065
Or
Mrs. Lillian Rouse
1731 Essie McIntyre Blvd.
Augusta, GA. 30904
Ph: 706-733-7623
Kinney & Walton Funeral Home
3618 Peach Orchard
Augusta, GA 30906
Ph: 706-790-8858
Please remember the Rouse family in your prayers.
6. ALL BEREAVEMENT NOTICES ARE SUBMITTED BY:
God Bless!Ora L. Easley, President
CONN-M-SWAWO +PK'S
Email: Amespouses1@aol.com
Phone: (615) 837-9736Fax: (615) 833-3781
WEBSITES: http://www.amemswwpk.org/
CONN-M-SWAWO + P.K.'S Home Pagehttp://connmswawo3.com/
AME Church Clergy Family Forumhttp://connmswawo3.com/membership.html
CONN-M-SWAWO + P.K.'S Membership Listing
7. SUBSCRIBE FOR HOME DELIVERY OF THE CHRISTIAN RECORDER:
Send $26 for a one-year subscription payable to:
The Christian Recorder
500 Eighth Avenue South
Nashville, Tennessee 37203-4181
8. SIGN UP FOR THE CHRISTIAN RECORDER ONLINE:
Please sign-up at http://www.the-christian-recorder.org/
If you wish receive the Christian Recorder Online. It takes less than a minute.
If you are not on the mailing list, the way to access the Christian Recorder Online: http://www.the-christian-recorder.org/tcr-online/
The Reverend Dr. Johnny Barbour. Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor
Bishop Ingram, Dr. Barbour and I thank you for your support of The Christian Recorder Online. We have had of 10,000 "hits" on the Website since we started it in September.
1. THE EDITOR’S CORNER:
Appended below are readers’ thoughts about Holy Communion and who serves it in the African Methodist Episcopal Church
- The Reverend Granville Reed:
In reading the Discipline, I find that Holy Communion is a sacrament. Sacraments can be administered by ordained clergy. It would be improper for a lay person to distribute elements of the Holy Communion.
- The Reverend Dr. Joseph Darby
Let me throw my two cents worth in on whether Stewards and Licentiates can serve Communion after consecration. The Book of Discipline says, "The duties of a Deacon are to preach the Word of God, assist the Elder in distributing the Communion; and, in the absence of the Elder, administer the Sacrament of Baptism, perform the rite of matrimony, and be a guardian of the church's laws (2000 edition, page 112)."
I believe that the Discipline spells that out to make it plain that the distribution of Communion is a job assigned to ordained clergy. Laity (like Stewardesses) can handle the elements, and must do so to prepare them for consecration and to replenish them, but distribution should be done by ordained clergy. The argument that Stewards and Licentiates can distribute Communion because the Discipline doesn't say they can't is creative. By that argument, however,
then Stewards and Licentiates could also do Baptisms and perform marriages. The Discipline doesn't say they can't, and they're also duties assigned to Deacons in the passage noted above! I think we simply need to remember that Deacons in the African Methodist Episcopal Church are Ordained Clergy, and not borrow from other traditions where Deacons are viewed in a different light and could arguably be compared to Stewards in our Zion. We also need to resist the temptation to speed up Communion because we have licentiates available. Morris Brown AME Church currently has two, but they don't distribute Communion. If we call ourselves AME's, then we ought to know what we believe and what we practice, and not bend it for the sake of convenience or to be like others to draw members!
The Reverend William Howard Smith
I'm depending on my memory, and yes, I do recall that stewards assisted in the distribution of the elements of the Lord's Supper where I grew up. During my time in graduate school, one of the refreshing events that I participated in was the chapel services and the giving of the Lords Supper. We used the common cup. In later years, after the elements were consecrated by the pastor of a United Methodist Church, the elements were distributed later by lay people. The sick were visited and given the elements by lay people. The result was the congregation grew! Visitations were beign done by persons other than the pastor.
You've got me to thinking now!
- The Reverend Al Paris
I don't think that it is necessary address this issue in The Discipline because the Service of Ordination and The Service of Holy Communion clearly define the offices of Deacon and Elder and the Authority of each. When ordaining Deacons, the Bishop states the office of deacon, "It appertaineth to the office of a Deacon to assist the Elder in Divine Service. And especially when he/she administers the Holy Communion, to help him/her in the distribution thereof..."
Then the Bishop laying his/her hands one each candidate for the office of Deacon says, "Take thou authority to execute the office of Deacon in the Church of God in the name of the Father, and of the Son, and of the Holy Ghost. Amen." It is significant that the Bishop does not convey the "authority to administer the holy sacrament in the congregation" as he/she does in the Ordination of Elders.
At that moment, the Deacon has the authority to "assist the Elder in Divine Service when he / she administers the Holy Communion" and to "help him/her in the distribution thereof."
The Service of the Holy Communion is clear concerning the role of the Elder by stating repeatedly, "The Elder shall . . .” However there still remains the question of: "Does the Elder have the authority to direct the Deacon or Licentiate is to perform any act during the Service of Holy Communion?"
Traditionally our elders allow Deacons to assist in everything except consecration of the elements. As a Deacon, my pastor allowed me to assist in this manner under his direct supervision. This was done, as he stated, as part of my training process. This was very helpful to me when I became an Elder.
Other verbal comments heard
"What about the churches in the rural areas? I am thinking about churches in remote locations such as in Districts 14 – 20 where ordained elders are far removed from their parishes. Should Communion be denied them because there is not an Elder in the area?"
"We are a global church and should think globally when we address issue such as this. Too often we think parochially and what might work here in the mainstream of the United States does not work in third-world countries. Update and change are not 'bad words.'"
"I am glad that we are talking about this issue. And while I am at it, we need to update the some of the language in the Book of Discipline. What is 'Appertaineth' and when did you ever hear anyone use that word in a conversation? I came across that word when I was researching the issue."
"The Book of Discipline does not state as a prohibition that Stewards and licentiates cannot distribute Communion. The Discipline addresses the consecration issue, not the distribution issue."
2. GIVING OF OUR BEST TO RURAL CHURCHES
By George R. La Sure, D.Min.
“…unto whomsoever much is given, of him shall be much required…”Lk.12.48b KJV
Rural and small membership churches comprise the undeniable backbone of our great Zion, the African Methodist Episcopal Church. No matter where they might be located, they are an integral part of the larger church. More than likely, their status (congregation size and location) are not likely to change much in the foreseeable future. They are likely to remain rural or small membership churches.
When pastors are appointed to rural and small membership churches there is just as much a need for them to have a vision, a plan and a commitment to serve as there would be if a pastor were assigned to a larger church (500 plus membership) in a major city. When the new pastor enters the door the parishioners in rural churches are expecting competent leadership to assist them in meeting their future needs and goals.
More likely in rural churches it might be that no specific or identifiable goals have been appropriately identified via any structured or disciplined planning process, ever. A pastor, literally, will have to “take the bull by the horns and steer” the rural and small membership church in a direction that will ensure its maximum potential for growth and development in the next three to five years. In order for appropriate planning and execution activity to take place, the pastor must make a personal commitment to stay the course (in that church) for three to five years to provide the leadership and presence that the rural and small membership churches so sorely need. When the people feel that the pastor will be there for a considerable period of time, they will more willingly invest their time and energy to get the job done. They will embrace a needed sense of continuity of purpose.
The pastor of the rural and small membership church must accept his/her pastoral assignment as a Godly challenge to promote individual integrity and spiritual wholeness and, to positively impact the communities where they serve. The pastor has an opportunity to teach the congregation the background and the history of the African Methodist Episcopal Church and, to appropriately relate that history to the specific setting of that particular church. The
pastor also has the opportunity to explain the Doctrine and the Discipline of the A.M.E. Church in a way that the parishioners “get on board” with the Connectional Church and begin to gain a significant understanding that they are “a part” and not “set apart.”
An effective rural and small membership church pastor must have the theological training and background sufficient to provide effective leadership and ministry for the congregants as they implement strategies that are geared toward improving their present spiritual condition as they make plans for purposeful growth in the future. The day is past and gone for “paste and patch” rural and small membership church ministry. Our future rural and small membership church growth requires that we critically review and analyze our present rural and small membership church condition and, to prepare an appropriate statement of strategy will undergird its future health and growth.
In the years to come, the health and the wholeness of the A.M.E. Church will be dependent upon a healthy rural and small membership church. The AMEC can no longer “make do” with its current rationale for making rural and small membership church assignments. We must put forth our very best effort to send the best qualified and committed pastors that we have. The landscape for the rural and small membership church is changing. We must be able to recognize the change and make appropriate preparation for sound future growth and development. No matter where our people are located, they deserve the very best that we have.
3. THE SOUTH NASHVILLE DISTRICT CONFERENCE:
The South Nashville District Conference of the A.M.E. Church will take place on February 25 - 26, 2005 at Jones Chapel Church, Mt Pleasant, Tennessee.The Conference will open at 7 p.m. next Friday with a worship service. The Reverend Charlotte Ann Blake Sydnor, pastor of Shorter Chapel AME Church, Franklin, Tennessee, is the scheduled preacher. Reverend Sydnor transferred from the Virginia Annual Conference where she served as pastor of Holly Grove AME Church in Windsor, Virginia. She also served on the Board of Examiners. She also served as the Director of Counseling Services at Hampton University, Hampton, Virginia and was an AME endorsed chaplain for the Veterans Administration.
Reverend Sydnor holds a Bachelors of Arts Degree in Sociology from Fayetteville State University (Fayetteville, North Carolina), a Master of Religious Studies from Central Baptist Seminary (Kansas City, Kansas) and a Master of Divinity Degree from Wesley Theological Seminary (Washington, DC). She has done post-graduate studies at Baylor University in Biblical Studies and did additional studies at North Carolina State University.
On Saturday various workshops will be presented, according to the Reverend Troy Merritt, the Presiding Elder of the South Nashville District. He served as pastor of St. Paul AME Church, Columbia, Tennessee prior to being appointed to provide pastoral oversight and leadership to 26 churches.
The closing worship service will feature the preaching of the Reverend Roderick Dewayne Belin, a native of Nashville, Tennessee, He holds a Bachelor of Arts degree in English from Morehouse College, Atlanta, Georgia and the Master of Divinity from Union Theological Seminary in New York City.
He excelled in his academic pursuits and earned numerous awards and recognition for his scholarship and musical abilities. As a young man, he committed his life to God as a servant leader in the furtherance of kingdom excellence. He has served as youth pastor, assistant pastor and executive administrator for the St. Phillip AME Church in Atlanta, Georgia and the Greater Allen Cathedral AME in Jamaica, New York.
Reverend Belin has been embraced nationally and internationally as a preacher, teacher, workshop leader and conference convener.
Prior to transferring to the 13th Episcopal District, he pastored Williams Chapel AME Church in Orangeburg, South Carolina.
Reverend Belin’s pastoral appointment is to organize a new congregation in the Williamson and Davidson County area.
Reverend Belin’s father, Retired Bishop Henry Allen Belin, Jr., once pastored St. Paul AME Church in Columbia, Tennessee.
4. LETTERS TO THE EDITOR:
- Dear Sirs:
A friend gave me some copies of the Christian Recorder which I found very interesting, well-written and enjoyable. Enclosed is my check in the amount of $26.00 for a subscription.
May God continue to bless and strengthen you.
Sister C. B. Hackshaw
East Elmhurst, NY
- Dear Editor:
I want to congratulate you and your staff on the editions of The Christian Recorder. The beautiful picture of our Bishop Vashti Murphy McKenzie was so queenly.
Teddy’s story brought tears to my eyes as I read it. It again reminded me of my card class teacher, Mrs. Garner when I was five years old (I am now 86). The flip chart she used that matched the card she gave us each Sunday. Sunday School became a part of who I am doing through the years, and I never, ever forgot her. I have told this story everywhere I have been. I wanted to be like her. She made Jesus come alive in my heart.
I used some of her tactics in a Bible study class on “The Bad Girls in the Bible” and dressed up like Jezebel. The Holy Spirit came down as we talked about God’s love.
Yours Truly in Christ,
Mary B. Cross Blake
- Dear Dr. Sydnor
Thank God you are the Editor of the oldest, continuously published, black religious paper in the country. I eagerly anticipate receiving my copies of the Recorder because your editorials are extremely informative and contain useful and interesting data about the Bible, the Church, and what it teaches.
I hope that the Episcopal Districts will cooperate and will submit their news in a timely manner for publication.
I have two items I would like to submit for your consideration:
(1). The office of the Ecumenical Bishop and the duties of said office. When and why was it established?
(2) Your editorial regarding Dr. Frank M. Reid’s letter to The Baltimore Sun, you stated that he had pointed out the problems without listing any solutions.
My copy of the article in the Baltimore Sun listed a number of solutions that I considered “workable.” Your comments regarding the solutions?
Linda J. Bolding
St. James AME Temple
Dallas, Texas
EDITOR’S RESPONSE:
Thank you for your kind letter and the questions.
(1) I called Bishop R. Vinton Anderson, who retired at the last General Conference and who served superbly as the Ecumenical Officer 1984 – 1988.
The Office of the Ecumenical Bishop was established in 1968. Bishop Frederick D. Jordan was the first Ecumenical Officer. Bishop E. Earl McCloud Jr. is the currently assigned Ecumenical Bishop.
The Ecumenical Bishop is the endorsing authority for the African Methodist Episcopal Church and in that capacity endorses chaplains to serve in the Armed Forces, federal prisons, and the Veterans Administration. Additionally, the Ecumenical Officer is also the Church’s representative to all ecumenical agencies to include the World Council of Churches, the National Council of Churches and the Consultation on Church Union (COCU).
Bishop Anderson served as the Vice President of the National Conference of Ministry to the Armed Forces (NCMAF) and for almost eights years served as the President of the World Council of Churches. The Ecumenical office is also the Church’s liaison to the world Methodist bodies. The position of the Ecumenical Officer is significant and the assigned bishops have represented us well. Bishop McKinley Young also held significant positions in the World and National Council of Churches as well as with NCMAF.
In addition to Bishop Anderson, Bishops McKinley Young, Frederick H. Talbot, and H. Hartford Brookins also served as the Ecumenical Officer. The late Bishop Frederick Jordan and the late Bishop Harold Bearden also served as the Ecumenical Officer for the AME Church.
(2) The Baltimore Sun article quoted Dr. Frank Reid as referring to the AME Church as being demonic, along other issues that he raised. I saw the issues he raised, but I did not see any proposed tangible solutions (and that may have been his intent). And especially, I did not see anything in the article which indicated to me that he was trying to work within the denomination to address issues within the system, i.e., working with Strategic Planning initiative.
In my opinion, the AME Church is a wonderful God-filled, Bible-believing Church with a wonderful Book of Discipline whose rules we need to follow. I do not believe that the AME Church is demonic. I would not remain a member of an organization that I felt was demonic.
I hope that my responses to your questions help. We will be writing more on both of these issues.
- Dear Sir:I began reading the Editorial – “A New Year’s Resolution: “Hands – It’s Important How You use them by Dr. Calvin H. Sydnor III in the December 20,2004 issue of The Christian Recorder, and to my dismay I found that the article was to be continued on page 7 is nowhere to found on page 7.
If possible, please rerun this editorial in its entirety.
William Bryant
Pittsburgh, Pennsylvania
EDITOR'S RESPONSE:
Thank you for your letter and I am happy that you enjoyed reading the article. The omission of part of the article was done in error. It was a glitch I failed to catch. We corrected that article in the next issue.
5. BEREAVEMENT NOTICE:
The homegoing Services for Mr. Herbert C. Rouse, Sr., brother of Presiding Elder Ernest Rouse, will be Friday, February 18, 2005 at 1:00 P.M. at Good Shepherd Baptist Church in Augusta, Georgia.
Messages may be sent to Rev. Rouse:
2210 Division Street
Mobile, AL 36617
Ph. 251-456-9065
Or
Mrs. Lillian Rouse
1731 Essie McIntyre Blvd.
Augusta, GA. 30904
Ph: 706-733-7623
Kinney & Walton Funeral Home
3618 Peach Orchard
Augusta, GA 30906
Ph: 706-790-8858
Please remember the Rouse family in your prayers.
6. ALL BEREAVEMENT NOTICES ARE SUBMITTED BY:
God Bless!Ora L. Easley, President
CONN-M-SWAWO +PK'S
Email: Amespouses1@aol.com
Phone: (615) 837-9736Fax: (615) 833-3781
WEBSITES: http://www.amemswwpk.org/
CONN-M-SWAWO + P.K.'S Home Pagehttp://connmswawo3.com/
AME Church Clergy Family Forumhttp://connmswawo3.com/membership.html
CONN-M-SWAWO + P.K.'S Membership Listing
7. SUBSCRIBE FOR HOME DELIVERY OF THE CHRISTIAN RECORDER:
Send $26 for a one-year subscription payable to:
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2/16/2005
THE CHRISTIAN RECORDER ONLINE (2/16/05))
1. THE EDITOR’S CORNER:
I wrote in the Editor’s Corner of the February 9th Issue of The Christian Recorder Online:
Today, I had two interesting conversations about whether or not Stewards or Licentiates could serve communion. The issue is not who consecrates the elements of communion, only ordained Itinerate Elders can, but who is authorized to serve it according to The Discipline. I was always taught that one could not participate in the handling of the elements of Communion until after being ordained a deacon. I went back and looked carefully at The Discipline and spoke with two bishops…
Here are several responses received about the question concerning the distribution of Holy Communion.
- Only Itinerant Elders and ordained deacons can distribute Communion
- Licensed ministers can help distribute Communion after it has been consecrated
- Stewards can distribute Communion after it has been consecrated
- There is nothing in the Discipline of AME Church that says only Itinerant Elders and ordained deacons can distribute Communion. The Discipline only
addresses who consecrates Communion
- The Discipline needs to address this issue more thoroughly
What are your thoughts?
2. WHY AM I AME! (PART 1 OF 4):
By the Reverend Kyle C. Gibson
About a year ago while I attend my graduation at the 45th commencement exercises from Turner Seminary of the Interdenominational Theological Center, in Atlanta, Georgia, I sat next to student graduating from Johnson C. Smith Seminary (Presbyterian) and she asked me the question, "Why are you an AME?"
Fortunately for her, the graduation service was only 2 ½ hours long. I have an intense love for history, especially African American History. The African Methodist Episcopal Church has a wealth of history that must be retold so that the legacy of African Methodism can continue to minister to the spiritual, intellectual, physical, emotional, and environmental needs of all people.
My heart swells with pride every time I hear the story of Bishop Richard Allen. Richard Allen was born into slavery on February 14, 1760 in Philadelphia.
According to recorded narratives of slave life, Richard Allen should have lived his life as a slave and died. But history records a much different story. At the age of 7, Allen was sold with his family to a farmer in Delaware. This incident shows that God’s hands were fixed on the future founder of the AME Church while he was still a child. It was rare for a slave to be sold with the entire family.
Compared to the lives of most slaves, young Richard’s life was a relatively happy one. And his owners treated him very fair. When Allen was 17, he recall’s in his biography, “The Life, Experience and Gospel Labors of the Rt. Rev. Richard Allen” that he had heard reports of a great meeting being held deep in the woods. The meetings were held in this in out of the way places because Delaware law forbidden religious meetings for blacks without the presence of a white person the curious Allen decided to see for him self what everyone was talking about. What Allen discovered was a Methodist circuit rider, better known as a traveling preacher proclaiming the gospel.
This meeting marked a great change in his life, his spiritual awakening into Christianity. The change was dramatic and immediate for Allen, for he came to see himself as a human being who was loved by God, a status that no slave trader or master could take from him.
Allen joined the Methodist society under the leadership John Gray and discovered a theological concept of divine love and was moved to lead a more diligent righteous life. It was through Methodism that Allen found a faith in tune with his own experience. He enjoyed the religious emphasis Methodism placed on individual responsibility and its attacks on slavery.
At the time of Allen’s conversion his master allowed him to attend worship every two weeks. Other slave owners attempted to discourage Allen’s owner to allow his slaves to attend the services, their reason was they felt religion would make slaves last. In order to convince his master that this was not the case, Allen worked even harder. He wanted the world to know that religion had made him a better person. In order to insure that his master was convinced, he even skipped attending the services so he could go beyond what was required in his chores.
Allen’s Owner began to boast to others that Allen had become a better worker because of their faith. As a result of Allen’s commitment, his owner allowed the circuit rider to conduct services on his farm so all his slaves had the chance to be converted. The preacher that came to preach on the Stokeley farm was a former slave owner named Rev. Freeborn Garretson. He was renown in his day for his tireless attacks on slavery; he was a powerful speaker whose words often moved slaveholders to free their slaves. Garretson preached a text from Daniel 5:27 titled “Thou art weighed in the balance, and art found wanting”. This sermon changed Allen’s inner life as well as the life of his owner. Stokeley was deep in dept and told Allen that he wanted to free him but could not do it for free. But he advised Allen that he could buy his freedom. Allen worked extra hours and odd jobs at night. At the age of 20, Allen lifted the yoke of slavery from around his neck.
Allen now found him self in a peculiar predicament. In the 1780’s work options were very limited for a black man. But Allen made earned his keep by cutting wood and working in the brickyard. For the first time in his life, Allen had to provide his basic needs. His food, shelter, and clothing had been taking care of by someone else, but he took whatever work he could. During the American Revolutionary War, Allen drove a salt wagon. It was during this time that
received his first opportunities to preach.
Allen’s preaching was received very well from the beginning. At the end of the war, Allen began preaching full time, stopping to work as a day laborer only when his money ran out. It was unheard of for a black man with no formal education to become an itinerant preacher. Allen traveled with several of Methodism’s great evangelist and was present when Methodism established itself as the Methodist Episcopal Church (Present Day United Methodist Church).
Allen was invited by the new head of the Methodist Episcopal Church, Bishop Francis Asbury to tour the south with him. Allen was warned that he would have to take his meals and sleep in the coach for a free black was still an unusual sight in the South. After careful consideration, Allen ultimately turned down the Bishop’s offer. The thought of being forced back into slavery was too much for Allen to risk.
In 1786, Allen received an invitation to preach at St. George’s Methodist Episcopal Church, it was here that Allen launched into his vocation full time.
Though Allen was free from the bondages of slavery, he could not release the grip that racism had on society. Ironically, it was the racial confrontation at St. George’s that gave birth to The African Methodist Episcopal Church.
On November morning in 1787, Richard Allen and other black Methodist decided to walk out of the church that refused to allow them to worship freely. Do you know this story? EVERY AME SHOULD. While Allen was praying, he heard a commotion, when he looked up he noticed a trustee attempting to pull Absalom Jones to his feet instructing him to go to the gallery to pray, Jones only wanted to complete his prayer, but the officer refused. They were instructed that the were not allowed to pray in the front of the church , but in the designated places reserved for them, out of sight and out of mind.
Allen decided enough was enough and told the white members of St. Georges that they would never again be troubled with him. When Allen led this exodus from the church, it was the first organized protest by African Americans. This walk out led to the formation of the Free Africa Society, an organization aimed at providing assistants to the needy in the black community. The Free Methodist Society was a substitute for the Methodist church and the society took on a
variety of spiritual and religious functions.
Eventually, Allen was able to break free from the Methodist Episcopal Church and establish “The First Black Denomination in the United States, which we know today as the African Methodist Episcopal Church. This only a portion of what I was able to recite to my classmate on why I was AME.
Over the next few weeks, I will provide each of you with the remainder of the conversation on why I an AME.
3. THE CHAPLAINS CORNER
Chaplain Lonzie Symonette. AME Ordained Itinerant Elder
The Professional AMEC Chaplain
I really appreciate the AME Chaplains' Corner of our Christian Recorder. January 17th, 2005 Chaplains' Corner edition stated, "The vocation of the chaplain
is quite unique and is often referred to as 'ministry beyond the sanctuary. . . . We have the privilege of bringing the ministry of Christ, His love, guidance, and most importantly, the assurance of His presence, within institutional settings that the traditional pastor may not be called or trained to provide" was especially affirming for the professional chaplain like me. Yes, we do serve, ". . . within the Department of Veteran's Affairs, Bureau of Federal Prisons . . . state and local hospitals, hospices and prisons." The Lord has ALL the bases covered for redemption and is very inclusive using integrated ministry in our AMEC Zion to reach the spiritually lost, disenfranchised, sick and dying. GLORY!!!!!!!!! From prenatal care through aging the hospital/hospice chaplain provides spiritual care support to patients and families. As I write this article there is a two month old infant that has been a patient for one month and down the hallway is a 100 year old patient. I serve in a 46 bed acute in-patient hospice
facility...
Chaplain Lonzie Symonette. AME Ordained Itinerant Elder
WIM Coordinator Rocky Mountain District
Desert Mountain Annual Conference,
Asst. Minister, Payne Chapel AMEC
(Read the rest of the Article in The Chrsitian Recorder)
4. FAITH, CLIMATE AND PRAYERS OF THANKSGIVING:
By Bishop John Chane, Episcopal Diocese of Washington,
Rabbi David Saperstein, Executive Director, The Religious Action Center of Reform Judaism,
Dr. Sayyid M. Syeed, Secretary General, Islamic Society of North America
Today, February 16th, people from a variety of faiths in Washington and around our country will offer prayers of thanksgiving. Why? The date is not marked in traditional religious calendars, nor does it commemorate a significant religious event in the U.S. Indeed, the thanks given will be directed to God and toward other nations around the world. February 16th has religious significance because, we believe, global warming is one of the key religious issues of our
day. On the 16th, as the Kyoto Protocol on Climate Change first takes effect for its 128 signatory countries, we, each in our way, plan to give thanks to all the nations taking just, equitable and effective steps to combat global warming by reducing the world’s greenhouse gas emissions.
Global warming is a religious issue because, despite our differing religious traditions, we are all grateful for the gift of creation. As the Psalmist writes: “How manifold are Your works, O God! In wisdom You have made them all. The earth is full of Your creatures.” (Psalm 104:24) Anything that threatens those wondrous works should be of concern to people of all faiths – and global warming presents a profound threat to the well-being of all life on earth, from polar bears to city dwellers to denizens of the equatorial rain forests.
But global warming is also an issue of faith because we believe that all people are equal in God’s sight, equally created in the Divine spirit and worthy of Divine love. As the recent tsunamis showed, natural disasters (which one might think would not discriminate between the poor and the powerful) typically harm most the economically disadvantaged and those whose well-being Hubert Humphrey called the moral test of a society: “those who are at the dawn of life,
the children; those who are in the twilight of life, the aged; and those who are in the shadow of life, the sick, the needy, and the handicapped.” The floods, droughts, and diseases that global warming would inflict will hurt first and foremost the most vulnerable – because they do not have the economic or political power to protect themselves or the resources to recover once harmed. The Hebrew Bible’s exhortation: “Justice, justice shall you pursue,” (Deuteronomy 16:20) requires us today to do our utmost to prevent the many injustices that global warming would bring in its wake. As this is expressed in the Muslim tradition, “Indeed, God commands justice, the actualization of goodness and the realization of beauty” (Qur’an 16:90).
As people of faith, we also share a commitment to the long view, to the well-being of future generations. Too often, our government and society heavily “discount” the future, giving the momentary convenience of today greater weight than the risk to our children’s children. In the tradition of Catholic social teaching, this is expressed as the virtue of prudence, the deliberate, thoughtful basis for taking or avoiding action to achieve an eventual moral good. Continuing on our present path, wasting energy and producing prodigious amounts of greenhouse gases, is neither prudent nor just to generations to come. We should recall instead the teachings of Proverbs that “the wise foresee danger and take cover, while fools keep going and suffer for it” (22:3) and that “the good person leaves an inheritance to one’s children’s children.” (13:22)
Thus, we are grateful to all the nations, including the signatories of the Protocol, who are seeking to do justly and act wisely by taking steps right now to combat future global warming. We are also seeking to show moral leadership by “walking the talk.” Thus, for example, congregations and other religious institutions in this area, from our faith traditions and many others, have joined with a new project, Greater Washington Interfaith Power and Light, to teach
about energy and faith and to take concrete steps to reduce energy use and to purchase energy that neither pollutes nor produces greenhouse gases.
We seek to remind this great and generous nation that true success cannot be measured by the size of one’s car but rather by the depth of one’s soul – by how we care for this wondrous planet, by how our deeds value and protect all our brothers and sisters, whether near or far, poor or powerful, living now or from generations yet to come. Our nation has been given many blessings – and we believe that from everyone who has been given much, much will be expected. May
our nation move quickly to fulfill these expectations, take leadership in addressing global warming, and thus establish a more just, sustainable world for
all of God’s children.
I wrote in the Editor’s Corner of the February 9th Issue of The Christian Recorder Online:
Today, I had two interesting conversations about whether or not Stewards or Licentiates could serve communion. The issue is not who consecrates the elements of communion, only ordained Itinerate Elders can, but who is authorized to serve it according to The Discipline. I was always taught that one could not participate in the handling of the elements of Communion until after being ordained a deacon. I went back and looked carefully at The Discipline and spoke with two bishops…
Here are several responses received about the question concerning the distribution of Holy Communion.
- Only Itinerant Elders and ordained deacons can distribute Communion
- Licensed ministers can help distribute Communion after it has been consecrated
- Stewards can distribute Communion after it has been consecrated
- There is nothing in the Discipline of AME Church that says only Itinerant Elders and ordained deacons can distribute Communion. The Discipline only
addresses who consecrates Communion
- The Discipline needs to address this issue more thoroughly
What are your thoughts?
2. WHY AM I AME! (PART 1 OF 4):
By the Reverend Kyle C. Gibson
About a year ago while I attend my graduation at the 45th commencement exercises from Turner Seminary of the Interdenominational Theological Center, in Atlanta, Georgia, I sat next to student graduating from Johnson C. Smith Seminary (Presbyterian) and she asked me the question, "Why are you an AME?"
Fortunately for her, the graduation service was only 2 ½ hours long. I have an intense love for history, especially African American History. The African Methodist Episcopal Church has a wealth of history that must be retold so that the legacy of African Methodism can continue to minister to the spiritual, intellectual, physical, emotional, and environmental needs of all people.
My heart swells with pride every time I hear the story of Bishop Richard Allen. Richard Allen was born into slavery on February 14, 1760 in Philadelphia.
According to recorded narratives of slave life, Richard Allen should have lived his life as a slave and died. But history records a much different story. At the age of 7, Allen was sold with his family to a farmer in Delaware. This incident shows that God’s hands were fixed on the future founder of the AME Church while he was still a child. It was rare for a slave to be sold with the entire family.
Compared to the lives of most slaves, young Richard’s life was a relatively happy one. And his owners treated him very fair. When Allen was 17, he recall’s in his biography, “The Life, Experience and Gospel Labors of the Rt. Rev. Richard Allen” that he had heard reports of a great meeting being held deep in the woods. The meetings were held in this in out of the way places because Delaware law forbidden religious meetings for blacks without the presence of a white person the curious Allen decided to see for him self what everyone was talking about. What Allen discovered was a Methodist circuit rider, better known as a traveling preacher proclaiming the gospel.
This meeting marked a great change in his life, his spiritual awakening into Christianity. The change was dramatic and immediate for Allen, for he came to see himself as a human being who was loved by God, a status that no slave trader or master could take from him.
Allen joined the Methodist society under the leadership John Gray and discovered a theological concept of divine love and was moved to lead a more diligent righteous life. It was through Methodism that Allen found a faith in tune with his own experience. He enjoyed the religious emphasis Methodism placed on individual responsibility and its attacks on slavery.
At the time of Allen’s conversion his master allowed him to attend worship every two weeks. Other slave owners attempted to discourage Allen’s owner to allow his slaves to attend the services, their reason was they felt religion would make slaves last. In order to convince his master that this was not the case, Allen worked even harder. He wanted the world to know that religion had made him a better person. In order to insure that his master was convinced, he even skipped attending the services so he could go beyond what was required in his chores.
Allen’s Owner began to boast to others that Allen had become a better worker because of their faith. As a result of Allen’s commitment, his owner allowed the circuit rider to conduct services on his farm so all his slaves had the chance to be converted. The preacher that came to preach on the Stokeley farm was a former slave owner named Rev. Freeborn Garretson. He was renown in his day for his tireless attacks on slavery; he was a powerful speaker whose words often moved slaveholders to free their slaves. Garretson preached a text from Daniel 5:27 titled “Thou art weighed in the balance, and art found wanting”. This sermon changed Allen’s inner life as well as the life of his owner. Stokeley was deep in dept and told Allen that he wanted to free him but could not do it for free. But he advised Allen that he could buy his freedom. Allen worked extra hours and odd jobs at night. At the age of 20, Allen lifted the yoke of slavery from around his neck.
Allen now found him self in a peculiar predicament. In the 1780’s work options were very limited for a black man. But Allen made earned his keep by cutting wood and working in the brickyard. For the first time in his life, Allen had to provide his basic needs. His food, shelter, and clothing had been taking care of by someone else, but he took whatever work he could. During the American Revolutionary War, Allen drove a salt wagon. It was during this time that
received his first opportunities to preach.
Allen’s preaching was received very well from the beginning. At the end of the war, Allen began preaching full time, stopping to work as a day laborer only when his money ran out. It was unheard of for a black man with no formal education to become an itinerant preacher. Allen traveled with several of Methodism’s great evangelist and was present when Methodism established itself as the Methodist Episcopal Church (Present Day United Methodist Church).
Allen was invited by the new head of the Methodist Episcopal Church, Bishop Francis Asbury to tour the south with him. Allen was warned that he would have to take his meals and sleep in the coach for a free black was still an unusual sight in the South. After careful consideration, Allen ultimately turned down the Bishop’s offer. The thought of being forced back into slavery was too much for Allen to risk.
In 1786, Allen received an invitation to preach at St. George’s Methodist Episcopal Church, it was here that Allen launched into his vocation full time.
Though Allen was free from the bondages of slavery, he could not release the grip that racism had on society. Ironically, it was the racial confrontation at St. George’s that gave birth to The African Methodist Episcopal Church.
On November morning in 1787, Richard Allen and other black Methodist decided to walk out of the church that refused to allow them to worship freely. Do you know this story? EVERY AME SHOULD. While Allen was praying, he heard a commotion, when he looked up he noticed a trustee attempting to pull Absalom Jones to his feet instructing him to go to the gallery to pray, Jones only wanted to complete his prayer, but the officer refused. They were instructed that the were not allowed to pray in the front of the church , but in the designated places reserved for them, out of sight and out of mind.
Allen decided enough was enough and told the white members of St. Georges that they would never again be troubled with him. When Allen led this exodus from the church, it was the first organized protest by African Americans. This walk out led to the formation of the Free Africa Society, an organization aimed at providing assistants to the needy in the black community. The Free Methodist Society was a substitute for the Methodist church and the society took on a
variety of spiritual and religious functions.
Eventually, Allen was able to break free from the Methodist Episcopal Church and establish “The First Black Denomination in the United States, which we know today as the African Methodist Episcopal Church. This only a portion of what I was able to recite to my classmate on why I was AME.
Over the next few weeks, I will provide each of you with the remainder of the conversation on why I an AME.
3. THE CHAPLAINS CORNER
Chaplain Lonzie Symonette. AME Ordained Itinerant Elder
The Professional AMEC Chaplain
I really appreciate the AME Chaplains' Corner of our Christian Recorder. January 17th, 2005 Chaplains' Corner edition stated, "The vocation of the chaplain
is quite unique and is often referred to as 'ministry beyond the sanctuary. . . . We have the privilege of bringing the ministry of Christ, His love, guidance, and most importantly, the assurance of His presence, within institutional settings that the traditional pastor may not be called or trained to provide" was especially affirming for the professional chaplain like me. Yes, we do serve, ". . . within the Department of Veteran's Affairs, Bureau of Federal Prisons . . . state and local hospitals, hospices and prisons." The Lord has ALL the bases covered for redemption and is very inclusive using integrated ministry in our AMEC Zion to reach the spiritually lost, disenfranchised, sick and dying. GLORY!!!!!!!!! From prenatal care through aging the hospital/hospice chaplain provides spiritual care support to patients and families. As I write this article there is a two month old infant that has been a patient for one month and down the hallway is a 100 year old patient. I serve in a 46 bed acute in-patient hospice
facility...
Chaplain Lonzie Symonette. AME Ordained Itinerant Elder
WIM Coordinator Rocky Mountain District
Desert Mountain Annual Conference,
Asst. Minister, Payne Chapel AMEC
(Read the rest of the Article in The Chrsitian Recorder)
4. FAITH, CLIMATE AND PRAYERS OF THANKSGIVING:
By Bishop John Chane, Episcopal Diocese of Washington,
Rabbi David Saperstein, Executive Director, The Religious Action Center of Reform Judaism,
Dr. Sayyid M. Syeed, Secretary General, Islamic Society of North America
Today, February 16th, people from a variety of faiths in Washington and around our country will offer prayers of thanksgiving. Why? The date is not marked in traditional religious calendars, nor does it commemorate a significant religious event in the U.S. Indeed, the thanks given will be directed to God and toward other nations around the world. February 16th has religious significance because, we believe, global warming is one of the key religious issues of our
day. On the 16th, as the Kyoto Protocol on Climate Change first takes effect for its 128 signatory countries, we, each in our way, plan to give thanks to all the nations taking just, equitable and effective steps to combat global warming by reducing the world’s greenhouse gas emissions.
Global warming is a religious issue because, despite our differing religious traditions, we are all grateful for the gift of creation. As the Psalmist writes: “How manifold are Your works, O God! In wisdom You have made them all. The earth is full of Your creatures.” (Psalm 104:24) Anything that threatens those wondrous works should be of concern to people of all faiths – and global warming presents a profound threat to the well-being of all life on earth, from polar bears to city dwellers to denizens of the equatorial rain forests.
But global warming is also an issue of faith because we believe that all people are equal in God’s sight, equally created in the Divine spirit and worthy of Divine love. As the recent tsunamis showed, natural disasters (which one might think would not discriminate between the poor and the powerful) typically harm most the economically disadvantaged and those whose well-being Hubert Humphrey called the moral test of a society: “those who are at the dawn of life,
the children; those who are in the twilight of life, the aged; and those who are in the shadow of life, the sick, the needy, and the handicapped.” The floods, droughts, and diseases that global warming would inflict will hurt first and foremost the most vulnerable – because they do not have the economic or political power to protect themselves or the resources to recover once harmed. The Hebrew Bible’s exhortation: “Justice, justice shall you pursue,” (Deuteronomy 16:20) requires us today to do our utmost to prevent the many injustices that global warming would bring in its wake. As this is expressed in the Muslim tradition, “Indeed, God commands justice, the actualization of goodness and the realization of beauty” (Qur’an 16:90).
As people of faith, we also share a commitment to the long view, to the well-being of future generations. Too often, our government and society heavily “discount” the future, giving the momentary convenience of today greater weight than the risk to our children’s children. In the tradition of Catholic social teaching, this is expressed as the virtue of prudence, the deliberate, thoughtful basis for taking or avoiding action to achieve an eventual moral good. Continuing on our present path, wasting energy and producing prodigious amounts of greenhouse gases, is neither prudent nor just to generations to come. We should recall instead the teachings of Proverbs that “the wise foresee danger and take cover, while fools keep going and suffer for it” (22:3) and that “the good person leaves an inheritance to one’s children’s children.” (13:22)
Thus, we are grateful to all the nations, including the signatories of the Protocol, who are seeking to do justly and act wisely by taking steps right now to combat future global warming. We are also seeking to show moral leadership by “walking the talk.” Thus, for example, congregations and other religious institutions in this area, from our faith traditions and many others, have joined with a new project, Greater Washington Interfaith Power and Light, to teach
about energy and faith and to take concrete steps to reduce energy use and to purchase energy that neither pollutes nor produces greenhouse gases.
We seek to remind this great and generous nation that true success cannot be measured by the size of one’s car but rather by the depth of one’s soul – by how we care for this wondrous planet, by how our deeds value and protect all our brothers and sisters, whether near or far, poor or powerful, living now or from generations yet to come. Our nation has been given many blessings – and we believe that from everyone who has been given much, much will be expected. May
our nation move quickly to fulfill these expectations, take leadership in addressing global warming, and thus establish a more just, sustainable world for
all of God’s children.
2/15/2005
THE CHRISTIAN RECORDER ONLINE (2/15//05)
1. THE GLOBAL CORNER
THE FIRST ASH WEDNESDAY SERVICE OF PRAYER, PRAISE AND THE WORD IN THE 18TH DISTRICT (http://www.18thdistrictamec.org/)
Men and women and boys and girls came! The Right Reverend Sarah Davis, Presiding Prelate of the 18th Episcopal District was there! Persons of various faiths and from other churches; youth, lay preachers and pastors of the African Methodist Episcopal Church all gathered on Ash Wednesday 2005 for the first of its kind Ash Wednesday Service of Prayer, Praise and the Word. The invitational flyers announcing the special gathering had been circulating in and around the Maseru area and had been announced on the radio since early January.
The F. C. James Center Hall was on Ash Wednesday night a sanctuary of approximately 200 persons waiting in great anticipation for what was to take place. At 6:45 p.m. Evangelist Monaletsana Jameson Qhobela, worship leader and Director of Prayer for the 18th District, opened the service with singing and prayer. As the Evangelist prayed, the presence of the Lord was ushered in. The singing, the praise, and the praying elevated the congregation to an awesome level of worship. Everyone was in a spiritual posture of waiting and did not want to be anywhere else, but there. The Evangelist invited four persons, including a youth to come forth and offer prayers. Each offered up to the Lord a song of praise and prayers.
Bishop Davis was introduced as the teacher of the night by Presiding Elder F. D. Rafube, president of the Presiding Elders’ Council of the 18th Episcopal District.
Ash Wednesday is a well known day to most Christians, but many members of the A.M.E. Church in Lesotho did not know the significance of Ash Wednesday. Bishop Sarah taught with authority, conviction and power; sharing answers to the “whys” of Ash Wednesday and then explaining the opportunities Christians have for self-examination in the 40 days of Lent which follow. Many of the clergy and the congregation expressed appreciation for the “eye opening” teaching done by the Bishop and the new information that was shared with them. Nine of the many young people present were invited to assist the Bishop in her teaching about what Ash Wednesday "is "and "what it is not." Handouts were provided for everyone concerning Ash Wednesday, the Disciplines of Lent and Fasting and Prayer. The entire program and the congregational prayer of committal were conducted in English and Sesotho.
Following the teaching and invitation to discipleship, Bishop Sarah asked for 50 persons who were willing to deny themselves an activity, a habit or food during the next 40 days, so that that they might commune with God and join her in fasting. Fifty-plus persons came forward. Bishop Sarah then prayed for their commitment and their strength in the Lord for the journey of Lent. Everyone was then asked to stand and pray the prayer of Psalm (Pesaleme) 51:10-17.
The going forth prayer and benediction was given by Bishop Davis. Everyone was encouraged to share their love with others before leaving the hall and to continue to “look within” as they departed from the worship hall.
It was truly a God ordained night in the 18th Episcopal District.
May the good Lord keep and secure the Episcopal, leadership of the 18th Episcopal District who has come with a vision and is implementing it through the guidance of the Holy Spirit. Today, the members of the African Methodist .Episcopal Church in the 18th Episcopal District, not only know about, but understand the meaning of Lent and Ash Wednesday.
Humbly submitted: Evangelist Monaletsana Jameson Qhobela
2. FEBRUARY 26 SYMPOSIUM AIMS TO RAISE AWARENESS OF HIV/AIDS,FEATURES KAISER PERMANENTE PLAY, FREE HIV TESTING:
LOS ANGELES — (February 14, 2005) — “People perish for lack of knowledge,” wrote the Old Testament prophet Hosea. It follows then, that fewer African American men and women will die of HIV/AIDS if they are properly educated on ways to prevent its spread.
That’s the premise of the Feb. 26 Community Symposium entitled, “No Secrets: The Truth and Facts about HIV/AIDS,” at Grant A.M.E. Church in Watts. The event is sponsored by the Bishop Vashti M. McKenzie unit of the Willie B. Webster Women’s Missionary Society.
The nominal cost includes breakfast and a play by the Kaiser Permanente Foundation dramatizing real-life examples of the effects of the disease. Kaiser representatives will lead a discussion and answer questions. Los Angeles’ King/Drew University Mobile Testing Unit will also be onsite to provide free HIV testing.
“We want to dispel the myths and clear any misconceptions or misunderstandings about HIV/AIDS,” explained event co-coordinator Kenya Francis, 24. “This disease is devastating the Black community in alarming numbers. It’s taking away potential spouses, it’s leaving children without parents and it’s isolating a large segment of the Black population. The time to act is now!”
The Centers for Disease Control and Prevention reports that AIDS is a leading cause of death among black women aged 25-44 years and among black men aged 25-54 years. Black men are nearly nine times more likely than white men to have AIDS, and Black women are 23 times more likely than white women to have AIDS.
“We cannot turn our backs on our brothers and sisters who have contracted this disease,” added co-coordinator Sharolyn Gailliard, 29. “Nor can we sit back and watch other members of our generation and members of the family of God suffer needlessly. We’re spreading the word that HIV/AIDS is preventable and its continued effect on our community is inexcusable.”
The Feb. 26 Symposium is the latest in a string of AIDS-related events sponsored by or supported by Grant, noted Pastor Leslie R. White.
On Feb. 9, for example, the Church hosted Southern California’s historically Black Methodist denominations for Ash Wednesday worship. At White’s suggestion, the $4,000 in proceeds benefited the African American Women’s Health & Education Foundation, which sponsors the Southern California Regional 5K AIDS Walk for Women and Children.
Grant was the largest ecumenical contributor to the 2004 AIDS Walk, through sponsorships, pledges and participants, according to U.S. Rep. Juanita Millender-McDonald (D-CA, 37th District). Likewise scores of people were educated and tested during an AIDS awareness event last June.
Yet, as long as people are contracting and suffering from the disease more must be done, added committee member Ebony Malbry, 22.
“Regardless of whether or not you are sexually active, HIV/AIDS affects you,” Malbry said. “If you don’t know and you don’t take the proper precautions, you can get infected. And that’s exactly what we are trying to prevent.”
Donations are $10 per person and $15 at the door; sponsorship opportunities are available. For more information, contact the Church Office at (323) 564-1151 or visit www.GrantAMEChurch.org.
Submitted by the Rev. Kevin T. Taylor
3. MEDITATION: “GOING FORWARD WITH GOD”:
The Reverend Jim Moody
"I tell you the truth, unless you eat the flesh of the Son of Man and drink His blood; you have no life in you. On hearing it, many of His disciples said, “This is a hard teaching. Who can accept it?” "From this time many of His disciples turned back and no longer followed Him.” (John 6: 53, 60, 66)
Jesus’ teaching offered those following Him a deeper insight into the life-changing plan of salvation offered by the Father through His Son Jesus Christ (John 6: 26-29, 35-40). When God expresses a truth in my life by His Holy Spirit and through His word, if I don’t live in it, I will as Oswald Chambers says, “sink into a point of view that is contrary to God” and never intended by God for my life (John 6: 41-42).
Whenever Jesus speaks I am faced with only two options. According to Chambers, I can be “A Disciple or A Deserter!” I can never be the same after Jesus reveals truth (v. 60). I will either “turn back and no longer follow him” (v. 66) or I will follow Him and “know that He is the Holy One of God” (v. 69).
John chapter 6 outlines for us a number of steps we can apply in our lives as we go forward with God.
Steps in going forward with God:
1. John 6: 1-13 – God reveals Himself in ways I experience but may not understand, as He did in Christ feeding the multitudes with five loaves and two fish.
2. John 6: 22-25, 28, & 30-31 – I am to be honest with myself and with God in my inquiries. Ask Him to give me what I lack in my understanding of His nature.
3. John 6: 41-45, 52, & 63 – Maintain and address the spiritual context and content of God’s response to my inquiry (II Corinthians 10:5). Satan tries to get me to create a false line of separation between my actions and my spiritual life (v. 52) and the temporal and eternal aspects of my life (v. 42). They are connected through Christ. God is trying to teach me something – I will receive the lesson from God (v. 45).
4. John 6: 60-65 – God strikes at the heart of the matter blocking my progress as a disciple. His words can be hard for me to accept (v.60). To reveal His truth, God may intentionally offend me at the point of my reluctance (v. 61). This is His light removing darkness.
5. John 6: 66-67 – Jesus again invites me to follow Him. Some of us are right now receiving this additional invitation to follow Him, as God has already revealed the point of reluctance in our lives.
6. John 6: 68-69 – I acknowledge my dependence on Jesus Christ as my source of life, expressing my faith in Him (v. 68). “Lord to whom shall I go? You have the words of eternal life. I believe and know that you are the Holy One of God.” Faith is the active belief that God is who God says God is (v. 69).
As we enter the year 2005, let’s walk the walk of faith, going forward with God. Take a moment to pray this simple prayer,
“Lord, you have the words of eternal life. Therefore, reveal to me and remove from me, anything that struggles against the life of Christ in me.”
Let’s go forward with God!
THE FIRST ASH WEDNESDAY SERVICE OF PRAYER, PRAISE AND THE WORD IN THE 18TH DISTRICT (http://www.18thdistrictamec.org/)
Men and women and boys and girls came! The Right Reverend Sarah Davis, Presiding Prelate of the 18th Episcopal District was there! Persons of various faiths and from other churches; youth, lay preachers and pastors of the African Methodist Episcopal Church all gathered on Ash Wednesday 2005 for the first of its kind Ash Wednesday Service of Prayer, Praise and the Word. The invitational flyers announcing the special gathering had been circulating in and around the Maseru area and had been announced on the radio since early January.
The F. C. James Center Hall was on Ash Wednesday night a sanctuary of approximately 200 persons waiting in great anticipation for what was to take place. At 6:45 p.m. Evangelist Monaletsana Jameson Qhobela, worship leader and Director of Prayer for the 18th District, opened the service with singing and prayer. As the Evangelist prayed, the presence of the Lord was ushered in. The singing, the praise, and the praying elevated the congregation to an awesome level of worship. Everyone was in a spiritual posture of waiting and did not want to be anywhere else, but there. The Evangelist invited four persons, including a youth to come forth and offer prayers. Each offered up to the Lord a song of praise and prayers.
Bishop Davis was introduced as the teacher of the night by Presiding Elder F. D. Rafube, president of the Presiding Elders’ Council of the 18th Episcopal District.
Ash Wednesday is a well known day to most Christians, but many members of the A.M.E. Church in Lesotho did not know the significance of Ash Wednesday. Bishop Sarah taught with authority, conviction and power; sharing answers to the “whys” of Ash Wednesday and then explaining the opportunities Christians have for self-examination in the 40 days of Lent which follow. Many of the clergy and the congregation expressed appreciation for the “eye opening” teaching done by the Bishop and the new information that was shared with them. Nine of the many young people present were invited to assist the Bishop in her teaching about what Ash Wednesday "is "and "what it is not." Handouts were provided for everyone concerning Ash Wednesday, the Disciplines of Lent and Fasting and Prayer. The entire program and the congregational prayer of committal were conducted in English and Sesotho.
Following the teaching and invitation to discipleship, Bishop Sarah asked for 50 persons who were willing to deny themselves an activity, a habit or food during the next 40 days, so that that they might commune with God and join her in fasting. Fifty-plus persons came forward. Bishop Sarah then prayed for their commitment and their strength in the Lord for the journey of Lent. Everyone was then asked to stand and pray the prayer of Psalm (Pesaleme) 51:10-17.
The going forth prayer and benediction was given by Bishop Davis. Everyone was encouraged to share their love with others before leaving the hall and to continue to “look within” as they departed from the worship hall.
It was truly a God ordained night in the 18th Episcopal District.
May the good Lord keep and secure the Episcopal, leadership of the 18th Episcopal District who has come with a vision and is implementing it through the guidance of the Holy Spirit. Today, the members of the African Methodist .Episcopal Church in the 18th Episcopal District, not only know about, but understand the meaning of Lent and Ash Wednesday.
Humbly submitted: Evangelist Monaletsana Jameson Qhobela
2. FEBRUARY 26 SYMPOSIUM AIMS TO RAISE AWARENESS OF HIV/AIDS,FEATURES KAISER PERMANENTE PLAY, FREE HIV TESTING:
LOS ANGELES — (February 14, 2005) — “People perish for lack of knowledge,” wrote the Old Testament prophet Hosea. It follows then, that fewer African American men and women will die of HIV/AIDS if they are properly educated on ways to prevent its spread.
That’s the premise of the Feb. 26 Community Symposium entitled, “No Secrets: The Truth and Facts about HIV/AIDS,” at Grant A.M.E. Church in Watts. The event is sponsored by the Bishop Vashti M. McKenzie unit of the Willie B. Webster Women’s Missionary Society.
The nominal cost includes breakfast and a play by the Kaiser Permanente Foundation dramatizing real-life examples of the effects of the disease. Kaiser representatives will lead a discussion and answer questions. Los Angeles’ King/Drew University Mobile Testing Unit will also be onsite to provide free HIV testing.
“We want to dispel the myths and clear any misconceptions or misunderstandings about HIV/AIDS,” explained event co-coordinator Kenya Francis, 24. “This disease is devastating the Black community in alarming numbers. It’s taking away potential spouses, it’s leaving children without parents and it’s isolating a large segment of the Black population. The time to act is now!”
The Centers for Disease Control and Prevention reports that AIDS is a leading cause of death among black women aged 25-44 years and among black men aged 25-54 years. Black men are nearly nine times more likely than white men to have AIDS, and Black women are 23 times more likely than white women to have AIDS.
“We cannot turn our backs on our brothers and sisters who have contracted this disease,” added co-coordinator Sharolyn Gailliard, 29. “Nor can we sit back and watch other members of our generation and members of the family of God suffer needlessly. We’re spreading the word that HIV/AIDS is preventable and its continued effect on our community is inexcusable.”
The Feb. 26 Symposium is the latest in a string of AIDS-related events sponsored by or supported by Grant, noted Pastor Leslie R. White.
On Feb. 9, for example, the Church hosted Southern California’s historically Black Methodist denominations for Ash Wednesday worship. At White’s suggestion, the $4,000 in proceeds benefited the African American Women’s Health & Education Foundation, which sponsors the Southern California Regional 5K AIDS Walk for Women and Children.
Grant was the largest ecumenical contributor to the 2004 AIDS Walk, through sponsorships, pledges and participants, according to U.S. Rep. Juanita Millender-McDonald (D-CA, 37th District). Likewise scores of people were educated and tested during an AIDS awareness event last June.
Yet, as long as people are contracting and suffering from the disease more must be done, added committee member Ebony Malbry, 22.
“Regardless of whether or not you are sexually active, HIV/AIDS affects you,” Malbry said. “If you don’t know and you don’t take the proper precautions, you can get infected. And that’s exactly what we are trying to prevent.”
Donations are $10 per person and $15 at the door; sponsorship opportunities are available. For more information, contact the Church Office at (323) 564-1151 or visit www.GrantAMEChurch.org.
Submitted by the Rev. Kevin T. Taylor
3. MEDITATION: “GOING FORWARD WITH GOD”:
The Reverend Jim Moody
"I tell you the truth, unless you eat the flesh of the Son of Man and drink His blood; you have no life in you. On hearing it, many of His disciples said, “This is a hard teaching. Who can accept it?” "From this time many of His disciples turned back and no longer followed Him.” (John 6: 53, 60, 66)
Jesus’ teaching offered those following Him a deeper insight into the life-changing plan of salvation offered by the Father through His Son Jesus Christ (John 6: 26-29, 35-40). When God expresses a truth in my life by His Holy Spirit and through His word, if I don’t live in it, I will as Oswald Chambers says, “sink into a point of view that is contrary to God” and never intended by God for my life (John 6: 41-42).
Whenever Jesus speaks I am faced with only two options. According to Chambers, I can be “A Disciple or A Deserter!” I can never be the same after Jesus reveals truth (v. 60). I will either “turn back and no longer follow him” (v. 66) or I will follow Him and “know that He is the Holy One of God” (v. 69).
John chapter 6 outlines for us a number of steps we can apply in our lives as we go forward with God.
Steps in going forward with God:
1. John 6: 1-13 – God reveals Himself in ways I experience but may not understand, as He did in Christ feeding the multitudes with five loaves and two fish.
2. John 6: 22-25, 28, & 30-31 – I am to be honest with myself and with God in my inquiries. Ask Him to give me what I lack in my understanding of His nature.
3. John 6: 41-45, 52, & 63 – Maintain and address the spiritual context and content of God’s response to my inquiry (II Corinthians 10:5). Satan tries to get me to create a false line of separation between my actions and my spiritual life (v. 52) and the temporal and eternal aspects of my life (v. 42). They are connected through Christ. God is trying to teach me something – I will receive the lesson from God (v. 45).
4. John 6: 60-65 – God strikes at the heart of the matter blocking my progress as a disciple. His words can be hard for me to accept (v.60). To reveal His truth, God may intentionally offend me at the point of my reluctance (v. 61). This is His light removing darkness.
5. John 6: 66-67 – Jesus again invites me to follow Him. Some of us are right now receiving this additional invitation to follow Him, as God has already revealed the point of reluctance in our lives.
6. John 6: 68-69 – I acknowledge my dependence on Jesus Christ as my source of life, expressing my faith in Him (v. 68). “Lord to whom shall I go? You have the words of eternal life. I believe and know that you are the Holy One of God.” Faith is the active belief that God is who God says God is (v. 69).
As we enter the year 2005, let’s walk the walk of faith, going forward with God. Take a moment to pray this simple prayer,
“Lord, you have the words of eternal life. Therefore, reveal to me and remove from me, anything that struggles against the life of Christ in me.”
Let’s go forward with God!