Bishop Richard Franklin Norris - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour, Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, the 20th Editor, The Christian Recorder
1. EDITORIAL – LET US REKINDLE THE ITINERANCY IN THE AFRICAN METHODIST EPISCOPAL CHURCH, PART II:
Dr. Calvin H. Sydnor III,
The 20th Editor, The Christian Recorder
The editorial last week, “Let Us Rekindle the Itinerancy in the African Methodist Episcopal Church” precipitated some lively and lengthy discussion. I have some more thoughts on the issue of the itinerancy that relates to the ordination process.
The church Conference, the quarterly conference, the annual conference and the presiding bishop need to ask the hard questions of applicants for ministry. Applicants for ministry need to be asked more than about their call to ministry or their call to preach. They should be asked about their academic plan for meeting the educational requirements; asked to explain their theological perspectives and questions about current events and how current events impact the religious landscape; and they should be asked about how they plan to fulfill their commitment to ministry. It should be fully explained to them about the itinerant and local tracks for ministry and the commitment and personal sacrifices needed if they choose the itinerant track.
The African Methodist Episcopal Church needs to affirm and reaffirm local ministry and those who serve in the local ministry should not be treated like second-class citizens. Those who serve as local deacons and local elders are as important to the ministry of the AME Church as those who serve in the itinerancy. And sometimes their institutional knowledge of the local church and knowledge of the local community makes them invaluable.
Another issue addressed was that of bi-vocational ministry. I know that we have a large number of smaller churches that cannot support fulltime ministry and I know that clergy, who pastor churches that cannot support fulltime ministry, need to be employed in order to provide for their families. And oftentimes their ministry is a blessing for the local church because it eases the financial burden of the local church. Some pastors are fine with that arrangement and some churches are okay with the arrangement of bi-vocational ministry and when it works, we should all celebrate bi-vocational ministry. What we don’t want to see are pastors who work secular jobs, neglect the ministry and growth of the local church to which they are assigned. In other words, the bi-vocational pastor has to have an abundance of energy that he or she can expend in the pastorate and in his or her secular employment; one cannot be at the detriment of the other.
The ordination process must be reexamined if the itinerancy is to be rekindled. For instance, I am not certain if the rule requiring graduation from an accredited seminary always works in the best interest of our Zion.
In past years, Boards of Examiners certified candidates for ministry. I can remember when, if a person was in seminary, they were excused from meeting with the Board of Examiners. When the annual conference roll was called, the pastor of the applicant for ministry responded, “Bishop, Brother So and So is in Seminary” and Brother So and So was excused from being examined by the Board of Examiners and was advanced to the next class.
The responsibility of the Boards of Examiners was to certify those persons for ministry who were unable or unwilling to attend college or seminary. The applicants went through a grueling process each year at the annual conference and if they passed the examination, they were advance to the next class and ordained in the local or itinerant track as deacons, and then as elders. And some of those who were ordained under that system have been among some of our most stellar clergy. The system worked because it reinforced the itinerancy and affirmed the work of the Boards of Examiners.
The Missionary rule, which, apparently is no longer in The Discipline, allowed a person to advance more quickly through the ordination process if there was an identified pastoral appointment for that person to be assigned. The Missionary Rule system worked because it, too, reinforced the itinerancy and affirmed the work of the Boards of Examiners.
The problem with the requirement that candidates for ordination as itinerant elders be graduates of accredited theological seminaries does not insure the academic, theological, and denominational requirements and quality for ministry in the African Methodist Episcopal Church. Additionally, the requirement for graduation from an accredited seminary diminishes and weakens the work of the Boards of Examiners.
The AME requirement for applicants of ministry to be graduates of accredited theological seminaries currently allows them to choose any accredited seminary, regardless of the seminary’s denominational affiliation. They can attend a Baptist, Roman Catholic, Pentecostal, Presbyterian, nondenominational, Jewish, or even a Muslim seminary, if there is one that’s accredited.
Let me say this to make a point, if any student sits under my teaching for three years, he or she will be a Methodist and specifically an African Methodist when he or she completes my course of study. Seminaries are in the primary business to train clergy for their denominations and at the same time make money; they are not in the primary business to train ministers for other denominations. And sometimes, when our candidates for ministry approach graduation, those seminaries “steal” our brightest and best applicants for ministry. The United Methodist Church addressed the issue of which seminaries were best for their applicants of ministry some years ago and forcefully redefined the rules about which seminaries their applicants for ministry could attend. They have also reinforced their counterpart of our Board of Examiners.
I believe the work and function of Boards of Examiners should be reexamined and re-empowered to be the gatekeepers of the itinerant and local ministry of the African Methodist Episcopal Church. The first order business would be to insure that the Boards of Examiners are composed of the brightest and most academically qualified clergy. No “good old boy” or good old gal” political appointments to the Boards of Examiners. The AME Church should relook the Conference Course of Study.
I would trust a well-qualified Board of Examiners’ recommendations for ministry in the African Methodist Episcopal Church over the graduation requirement recommendation of some of the accredited seminaries that some of our applicants for ministry attend. I don’t want to name seminaries, but will if I have to. For instance, there are accredited theologically conservative seminaries that in no way represent the theological, denominational, historical, human rights’ perspective, gender equality or any semblance of Methodism, and certainly not African Methodism. Ordaining persons who graduate from those seminaries is often counterproductive.
If we are going to rekindle the itinerancy, we need to relook the ordination system and ask the tough question; what is best for our Zion. I support the requirement for accredited theological education, but I also have faith in a well-structured, well-qualified and re-empowered Board of Examiners to certify persons for ministry in the African Methodist Episcopal Church.
My mother and grandmother used to tell me, “You need to go to college and get your education, but please don’t abandon common sense.”
Sometimes I think that in requiring everybody who seeks ordination in the itinerancy to be graduates of accredited seminaries; we have in some ways, abandoned common sense.
2. READER RESPONSE TO EDITORIAL AND OTHER ISSUES:
- To the Editor:
RE: Let Us Rekindle the Itinerancy in the African Methodist Episcopal Church
Another reason why we have so many Itinerant ministers without churches is, and you won't believe this, is their spouses. Some years ago I head the Bishop offer a minister a church and he said to the bishop, let me go ask my wife. I thought this to rather odd. In this instance, God called preacher, not his wife. But many of our ministers are sub-pastors because their spouses pull the strings.
Anonymous
- To the Editor:
RE: Let Us Rekindle the Itinerancy in the African Methodist Episcopal Church
Bishop Cummings was acknowledging the fact that there were more potential pastors than churches available. He said, if a person wanted to go out and start his or her own church, he would ordain him or her, and give him or her an assignment to that church. We had a number of church plants and it’s my understanding that few of them flourished.
Anonymous
- To the Editor:
RE: Question about origin and whether Men can serve as stewardesses
The Rev. Erika Crawford shares that in a conversation with a fellow pastor, the subject of the Stewardess Board came up and Rev. Crawford said that she was told some time ago that the Stewardess Board was created for the women of the Church because there was a period of time when they were not allowed to serve on the Steward Board and that the Stewardess Board was for women. The Book of Discipline of the African Methodist Episcopal Church 2008 refers to Stewardesses as, persons (Page 69, Discipline 2008), not women.
Rev. Crawford’s Questions:
(1) Was the Stewardess Board created for the women of the AME Church because there was a period of time when they were not allowed to serve on the Steward Board?
(2) Is it acceptable and/or appropriate for men to serve as Stewardesses?
Editor’s Note: I have never seen a male Stewardess, but it appears to me, from the reading of The Discipline that there is nothing in The Discipline that prohibits men from being Stewardesses. “Stewardess” is feminine case and “steward” is masculine case. We have women stewards and if we follow that logic, we could have men stewardesses.
3. ASK THE LAWYER / PASTOR:
The Rev. Cornelius Scott, Esq.
Question:
I have a question that you may be able to help me with or at least point me in the right direction. Can the pastor and finance committee of a local Church control the funds of the Lay Organization and the WMS? When I say control I mean; (1) can they limit the amount of funds these organizations have in their treasury? And, (2) Can they demand these funds to be turned over to the central fund of the local church at the end of the conference year? If these organizations are subject to the by-laws of their respective organization, and have obligations to the conference and district, can this be done? This seems unlawful and unfair. If this were the Women's Progressive Club or the Male Usher Board I would not have a problem but this is clearly a show of force from the pastor and the Finance Committee. I would your input on this matter. Respectfully Submitted,
Answer:
The short answer is, “Yes, the pastor and finance committee of the local church as control organizational funds. Here is the reason why.
It is a prevailing tradition and/or law in the A.M.E. Church that no local auxiliary or organization can declare its independence from the pastor and the governing body of the local church. There should never be an attitude among local organizations that they own money to do with as they please and not be accountable to the local pastor. Local pastors have a great responsibility and accountability regarding all funds raised by the local church.
Although, it may seem unfair to you, The Book of Discipline of the African Methodist Episcopal Church, 2008 (hereinafter referred to as “The Discipline”) calls for the pastor to meet with the societies and other organizations of the charge as often as possible and overlooks their accounts from time to time. Nonetheless, no money should be disbursed without the knowledge and consent of the pastor. (The Discipline, pp. 113-114)
The Official Board is typically the governing body of the local church. Consequently, the pastor as a member and chairperson ex-officio of the Official Board is authorized to oversee, direct and manage the funds of the local church in conjunction with the Official Board. (p. 75) if a pastor were to attempt to control the funds of the Women’s Missionary Society or the Lay Organization, even the Official Board could not overrule the pastor or reverse his or her decision or modify or change the pastor’s plans for the government of the local church, except by a two-thirds vote of its members. (p. 76)
Furthermore, if a local church utilizes “commissions” as an optional church organization, all monies raised by organizations of or for the church must be immediately reported to the Central Budget Fund and disbursed as the Official Board directs, subject to the approval of the pastor. Although the WMS and Lay Organization (with their by-laws) are church-wide organizations, the responsibilities of these organizations to their Connectional counterparts are the responsibility of the local congregation and its pastor. It is not tied to an organization’s isolating funds.
In conclusion, it is the pastor’s responsibility to support and enforce all the rules of the societies and every part of The Discipline and work cooperatively with all of the departments of the local church. (p. 114) it is incumbent upon each pastor to help all of the organizations to understand their roles and responsibilities within the context of the local church and their connection to other Connectional counterparts.
Email Ask the Lawyer / Pastor questions to: cornelius@ssscott.com
4. ANOTHER VIEW – “LET’S REKINDLE THE ITINERANCY IN THE AFRICAN METHODIST EPISCOPAL CHURCH”:
*The Rev Sekoboto Joseph Tau
Thank you for the editorial comment on “Let us Rekindle the Itinerancy in the African Methodist Episcopal Church” and for sharing your views and the invitation for others to share their views. I would like to share my views on the issue of the itinerancy in the African Methodist Episcopal Church.
Just to make sure that I am not faceless, I am very “proud to be an African Methodist Episcopal Church Itinerant Deacon in the AME Church in South Africa, specifically in the 15th Episcopal District and a “supply pastor” to a charge in Cape Town. You will note the phrase “supply pastor” to a charge simply because the appointment was given from the hand of the Bishop to the Presiding Elder. So literally, I am assisting the Presiding Elder to pastor a charge. I am in possession of a certificate of appointment – written “TBS” (To Be Supplied); no presiding elder’s name and no one’s name, only the name of the church where I am a “supply pastor.” So, you can see that we, here on the continent of Africa relate to some of the issues you raise. In some instances we do have more itinerant elders than churches, in other areas there are serious shortages; and it just got worse because no itinerant deacon gets a pastoral appointment; only itinerant elders receive pastoral appointments, but there are some itinerant elders who do not have pastoral appointments. So, you are raising a very hot issue, among all clergy I must thank you for that and hope other people will share their views also.
Whether my views are correct or incorrect, received or not received, disturbing or not – All I need people to know is that I am extremely happy serving God where I have been sent. I am extremely excited and thankful to God with the manner in which my Presiding Elder recommended me to the Bishop and the Bishop used his “Godly judgment” to insure that I had the opportunity to serve as a “supply pastor.”
As I get ready to give some comments on the article, I am further raising a new trend that I am seeing in the Church, probably from our “Primus Inter Pares” – Chief among the Elders (Bishops of the Church) in trying to address the some of the matters you raised and I am sure those issues are being discussed and are viewed as sensitive by some clergypersons, especially the notion of, “supply pastor.”
I have read The Discipline left, right and centre and will continue to do so. I have especially researched the issue of the itinerancy.
Let me summarize my views:
You are eminently correct, in some instances; statistics show we have more itinerant elders / deacons than we have churches. You will also find the converse being true, more churches than there are itinerant elders / deacons. What I mean in a genuine shortage, not of itinerant elders and deacons available, but those unwilling to “participate” in itinerancy. I prefer the converse set up, because it puts the AME Church right in the centre of the Gospel according to Matthew 9:35-38 (allow me not to restate the passage, readers can look it up if they are not familiar it) because it raises Jesus’ concern.
You see, we tolerate the practice of too many itinerant elders / deacons / locals, simply because the AME Church may be is growing too slowly. There are many reasons, call them excuses if you like, but look at The Book of Discipline of the African Methodist Episcopal Church 2008, Page 125, Supervisory and Advisory Functions of the Presiding Elder, item 2. b. that encourages that a new church / congregation be established within the quadrennium and new places be sought out where new ministries can be established. This obviously lies squarely in the hands and responsibility of the presiding elder and obviously the assigned person / pastors must make sure that possible ministry sites are identified. You are correct; we should not be surprised with the higher numbers of “labourers”/”workers.” On the other side, our evangelism campaigns even from pastors in charges, has not been extremely effective – Why, some pastor settle in and see ministry as maintaining the status quo, but that’s another debate for another day!
On a point of aspiration of status
Yes, there could be some clergy who may have mistakenly looked at it from that perspective and approached their ministry that way, but, I believe that the majority of us believe are genuinely called and we know there is a “cost in this discipleship.” I think the problem may be a systemic one. We have traditionally over-emphasize the prestige / position and power of being a “reverend.” so much, to the extent, that we have down-played other ministries that our church has huge opportunities to invest in and where we could share our gifts and graces. Hence, to be a preacher and be in the pulpit is “the” thing to get and to be in other people’s eyes, otherwise, “you are nothing in the AME church if you are not a pastor.” That is a perception that many of the laity have about us and the Church. Could this be one of the causes of a “drum-major instinct” and some small disagreements and conflicts we see in Church between clergy and laity? The point is – if we open up for ordinary people to practice their gifts and talents to the Glory of God and publicize these opportunities to serve God differently from just preaching, showing off other critically important ministries we have – we (AMEC, the Board of Examiners, Bishops and others) would not be flooded with so many persons seeking admission to ministerial orders and ending up ordained, then land in a place where there is “no harvest,” but just plenty of “labourers.”
Another view – some pastors may have “joined” up as careerist; “joined” up with our ministry simply because they failed other college or university entrance requirements so – it was easy to get into AME ministry! I am really hoping this is not the case but my gut tells me that my assumptions are correct. Does this explain why we have clergy with serious behavioral and misconduct issues? Could some of these issues be some of the reasons why we have some of the ministerial efficiency matters / maladministration in churches? Could this be the reason why some itinerant elders, deacons want to choose, nominate, suggest or candidate for where they want to be appointed? There are so many scenarios for why some of the problems with pastoral appointments and people serving without pastoral appointments. Some of the issues you raised might contribute to the impediment of our Church’s growth.
Yes, I agree, the itinerancy is not easy and most often obedience to the itinerancy is a challenge, and when rejected, it destroys the very best God wants out of those God called. I believe each person who accepts the challenge and the ordination of ministry need to think about their calling, apply their minds, understand it implications of their call. Those who are called, truly called, know that there is really no good justification, merits, reasoning and rationale that one can, in good faith, refuse the call! I believe strongly that God needs “delivery agents” for the work of saving souls. Read page 102 - 103 of The Book of Discipline of the African Methodist Episcopal Church 2008, especially the section that deals with Hindrances and Causes for Spiritual Poverty. If God has truly called you, itinerancy properly applied, can never be problematic to God’s chosen “delivery agent,” for a time, a place and the people to whom you are sent to.
The challenge of the itinerancy is that some fear the burdens the will have to carry when they accept difficult and challenging pastoral appointments. Where does this put the itinerancy? Sometimes pastors are put in difficult situations, having to serve “flock of sheep surrounded by wolves, that won’t go away.” I empathize with bishops and presiding elders who are faced with the challenging task of appointing and matching pastors to pastoral appointments.
The matter of bi-vocational ministry also presents challenges and commitment from pastors. The Discipline 2008 on Page 113 Section VI, B. 1 is clear and pointedly says, “An itinerant pastor must be diligent; never unemployed, never thrifingly employed” and “…should be a tither as a good example to the laity.” I have been sent to a church in the real rural outskirts of Karoo in the deep Cape or Eastern Cape in Tsolo, where there is still a congregation to be established and served, which does not have the means to take care of itself, let alone look after a truly inspired and willing itinerant elder or deacon. The ministry is rewarding, but difficult. The service and hard work of a pastor is recognized with some gifts of few eggs and pieces of chicken. I am sure that we have pastors across the connection; overseas and in the United States who have similar experiences in ministry. The clergy is already making a sacrifice to serve. Now we seem to have a problem with pastors who are employed, giving their tithe, supporting the church and its ministry – are we now saying it is not good enough? Many bi-vocational ministers have pastoral appointments and serve the church with diligence, commitment, and sacrifice and serve with competency, efficiency, good behaviors; any without misconduct. Bi-vocational ministry should be celebrated.
I trust that your comments about vocational ministry were not disparaging, because bi-vocational ministry is not the only reason why some elements of the itinerancy needs rekindling. How do we enforce the itinerancy with so many pastors who have to work secular jobs; it’s a reality and a necessity. Many bi-vocational ministers serve with distinction, there is no problems with many of them; they do their work and their ministry. Yes, we must re-kindle the itinerancy, yes it must be enforced – but bishops and presiding elders must do it the right thing as it relates to enforcing the itinerancy with bi-vocational ministry.
I am only 9 years into the ministry, too young, too little experienced, and some of us have never had a problem with itinerancy and the “Godly judgment” of bishops. I suggest we do not issue an aspirin when there is no headache, let’s do a proper analysis as to why or why not some pastors need to be transferred. I have, and I am sure others have, heard of complaints of the itinerancy being enforced because of vindictiveness! Some pastors say that they have never gotten “a heart to heart” explanation why they were transferred to another church and sometimes there is the appearance that other pastors seem to get the “carrot” appointments. I do not believe that we should put an end to bi-vocational” ministry, especially where the bi-vocational clergyperson uses the blessings and resources from the secular job, to advance the ministry in the local church.
I totally disagree with your view that the corporate, business, military transfers employees and if they do not accept the transfer they can be terminated. I just think that the Church should not function with enforced transfers against a person’s will, so please do not try t parallel or transfer the secular world practice to our “ever so complicated” Church. Yes, you are absolutely correct to say it is the prerogative of the Church to transfer a pastor, you are also right that we must to “ask” for transfers – no problem; however, there are other dynamics if this person has a family, has children to attend school etc. If we were celibate, like traditional Roman Catholics, maybe your argument would hold!
Finally in answering your final question
Should itinerant credentials be changed to local orders if a person does not acquire or function as an itinerant? For me the answer is clear.
I came to the Church and asked for the opportunity to serve in the itinerant ministry. The church was the “giver of such an opportunity.” Surely, if the Church now feels I am not fulfilling the conditions upon which the Church gave me an opportunity to fulfill my calling, it is the Church that must withdraw / change my credentials; there is merit in doing so if the facts were considered and dictated that decision. There are many itinerant deacons and elders who came through hard labour and work; may not have had the opportunity to complete all of the formal educational requirements, but they went through the AME Church system, but, according to the Church, ”they are unqualified.”
Is the church now going to de-recognize their qualifications, even though they were ordained as itinerant elders or deacons?
The argument might sound irrelevant, but it is similar in where I am trying to answer your question. The fact that some clergy are unable to acquire full itinerancy as an elder or a deacon because they lack the formal academic degrees does not make them inefficient and ineffective in ministry, My question, why would the Church change someone’s credentials from itinerant to local when they functioning as effectives ministers?
All I am saying –I hope we weigh all of the consequences before the Church chooses to “take away the opportunity” for itinerants to serve in the itinerant ministry.
*The Rev Sekoboto Joseph Tau is the Supply Pastor of Living Waters AMEC, Strand Cape Town, Republic of South Africa
5. TO THOSE WHO WILL LISTEN, BE A PASTOR IS A CITY WITHOUT JOBS:
The Rev. Raymond Corbin is the pastor of St. Paul African Methodist Episcopal Church, 213 College Street in South Fulton, Tennessee. Fulton, Tennessee is a city where people are diving day to day because there are no jobs in the community. There just are no jobs in this community and many of the people can hardly pay their monthly bills because their unemployment benefits have run out.
St. Paul African Methodist Episcopal Church has fifteen members, many of whom are elderly and on Social Security they are faithful in attendance and are faithful in providing financial support to the church. Every month after paying the bills of the church, there is not enough money left to pay the pastor’s salary. South Fulton is a small town, without public transportation and many of the people are unemployed. Rev. Corbin has taken people to the surrounding counties to look for work. Rev. Corbin says, “Without public transportation and if a person doesn’t have a car, he or she can’t go very far looking for a job and a person cannot afford to take a job too far from where he or she lives.
Rev. Corbin said, “St. Paul AME Church in South Fulton has been fortunate to have had, down through the years, dedicated working members that have had an uncanny talent to build, raise money, are great contributors, and have been proud of their heritage.” Rev. Corbin went to share that besides being talented, there used to be a good job market, people had decent incomes to provide for their families and were willing and able to financially support their church.
The main source of income for many years was the jobs at the Illinois Central Railroad. There were section laborer jobs, cooking positions on the dining car porter positions, and the women sold food to the people on the trains when it stopped in the twin cities of South Fulton, Tennessee and Fulton, Kentucky. The twin cities were known as the Banana Capital of the world because more bananas came through here than any other place in the world.
Rev. Corbin explains that there has been a significant change in the economic environment in South Fulton and the change has impacted, not only the city and its citizens, but it has also negatively impacted St. Paul AME Church. The train industry in no longer in the area and have relocated. The Goodyear plant is still in the neighboring town of Union City, Tennessee, but has downsized and many people have lost their jobs. The major venues for employment are Walmart and fast food facilities.
South Fulton has a number of retirees and the young people, who graduate from high school, go to college, others to technical schools or to the military and never return. St. Paul has one member who graduated from Wilberforce University. Rev. Corbin says the job market is tight and many of the people who live in South Fulton commute to jobs in neighboring towns.
Rev. Corbin says that unemployment has brought significant changes to the community that negatively impacts St. Paul, but he is encouraged because as a community of faith, St. Paul has not lost its focus to won souls for Christ; the church recently took in five new members.
The Rev. Raymond Corbin
6. AME TENNESSEE ANNUAL CONFERENCE YPDER, CHRIS MAYES OFFERED AND ACCEPTS SCHOLARSHIP TO THE U.S. NAVAL ACADEMY:
Chris Mayes, the son of the Rev. Keith Mayes and Mrs. Gilda Mayes, pastor and First lady of Allen Chapel AME Church in Murfreesboro, Tennessee was offered and accepted a scholarship to attend the United States Naval Academy in Annapolis, Maryland.
Yesterday was the national signing day for the top high school athlete-scholars to sign contracts accepting scholarships to matriculate and play for the colleges of their choice. Chris accepted the scholarship offer from the U.S. Naval Academy and committed and signed to play for Navy.
Chris, a senior, is an honor student at Riverdale High School in Murfreesboro and an active YPDer in his local church and in the Tennessee Annual Conference. He is an All-State football selectee and one of the top football players in the state of Tennessee and in the United States.
Congratulations to Chris and his parents.
7. AME, PERCY HARVIN NFC ROOKIE OF THE YEAR:
The Rev. Norman Vick
Percy Harvin offensive rookie of the year in the NFC is the nephew of the Reverend Charles Harvin pastor of Macedonia AMEC in Suffolk, Virginia. I think AMES around the world should know this. Percy hails from a dedicated AME family and friends in the Virginia Conference and we all salute him.
8. WHO IS THE SPEAKER OF THE HOUSE?:
*The Rev. N.T. Pitts
Let me hasten to say that the question that I am now proposing has nothing at all to do with Washington politics, but it has everything to do with your house. Just who is the Speaker of your house? We do realize that there could only be one “speaker” to a house. The lack of identifying who the Speaker of the house is has wrought havoc to many families.
Who speaks for your house? I am sure that you have often heard the expressions: “I don’t care what your mama said do, what I told you. I don’t care what your daddy said do what I told you to do.”
Whenever you heard or hear these statements, you can rest assured that the “speaker of the house” has not been clearly established. Mamma said I could but daddy said no. Children know how to use this indecisive designated “speaker to their advantage. They play both sides.
The trouble today is there are too many “speakers” in a house, the father, the mother, and the child.
It would be great if every “speaker” in every house would take a stand and speak as Joshua spoke, “But as for me and my house, we will serve the Lord.” Joshua, no doubt, was the “speaker” of his house. Joshua 24:15
People make all kinds of excuses and give all kinds of frivolous reasons why their families are dysfunctional, but it all comes down to who is the “speaker of the house.”
Some blame the system, some blame the changing times, some blame the neighbors and their kids, some even blame the media, but when it all boils down the blame must rest on the shoulders of the “speaker of the house.”
There are too many married couples living single.
When people come from different backgrounds with different set of values and get married there is going to be some conflicts; but in spite any conflicts that might be present, a “speaker of the house” must be clearly be established. Somebody must be the designated “speaker in the house.”
In our home, as I was growing up, we knew who the “speaker of the house” was; and there was no doubt as to who was the “speaker.”
Today however there seems to be competitive atmosphere in some homes; parents trying to “out-love” one another as they relate with their children; one conservative and the other liberal, and that kind of child-rearing creates serious problems.
We spend valuable time blaming the system. The “breakdown” is in our homes.
Where there is no “speaker,” there is chaos. And if “a house is divided against itself, that house cannot stand” (Mark 3:25). There should be no division in the house. There should be an established set of rules / guidelines in every house and the “speaker” should insure that the rules are followed.
It is a terrible thing for the “speaker of the house” to say, “Don’t do what I do, do what I say do.” The “speaker of the house” is supposed to reflect and inspire the wholesome image of the home. Keep in mind that we are not talking about being a dictator or a warden; we are talking about clarified leadership.
The “speaker” speaks, but the “speaker” also listens. The Speaker consents and also considers. When there are people in a house, each having his / her own set rules with no established “speaker,” the result is chaos. Husbands are killing wives, wives hiring “hit men” to get rid of their husbands and even children killing their parents sends a grim signal that we have a very serious family problem. I believe that it is all because there is an absence of a “speaker of the house.”
Just who is the “Speaker in your house?” Who is the “speaker” in your home?
*The Rev. N.T. Pitts (Ptaegar@AOL.Com), author, teacher, counselor, and humorist is a retired AME pastor living in Eatonville, Florida
9. CLERGY FAMILY BEREAVEMENT NOTICE:
The Eighth Episcopal District announces with regret, the passing of Mr. Harold Green, Monday, February 1, 2010. Mr. Harold Green is the brother of the Reverend Lionel Green, Pastor of St. Samaritan A.M.E. Church in the Clarksdale, Mississippi.
The following information has been provided regarding funeral arrangements.
Funeral Service:
Tuesday, February 9, 2010
2:00 P.M.
St. Paul A.M.E. Church
1104 Jackson Street
Lake Charles, Louisiana 70601
The Reverend James Keller, Pastor
Services Entrusted to:
Fondel's Memorial Chapel
832 North Lyons Street
Lake Charles, Louisiana 70601
Phone: 337-433-1707
FAX: 337-439-8429
Expressions of sympathy may be sent to:
The Reverend Lionel Green
C/o St. Paul A.M.E. Church
1104 Jackson Street
Lake Charles, Louisiana 70601
Phone: 337-433-2415
10. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to announce the passing of Mr. Calvin Nelson, Sr., the father of the Reverend Gregory P. Nelson, pastor at Bethel AMEC in Milford, Delaware.
The following information has been provided regarding funeral arrangements.
Viewing and Funeral on Tuesday, February 2, 2010
Viewing: 9:00 a.m. - 11:00 a.m.
Funeral: 11:00 a.m.
Shiloh Baptist Church
640 Philadelphia Avenue
Egg Harbor City, New Jersey 08215
Phone: 609-965-2698
Fax: 609-965-9854
The Rev. Eugene Bryant, Sr., pastor
Expressions of sympathy may be sent to:
The Reverend Gregory P. Nelson and family
707 S. Philadelphia Avenue
Egg Harbor City, New Jersey 08215
Phone: 609-965-6916
Fax: 609-653-7068
11. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to inform you of the passing of Mr. Earl C. Rickman, Jr., the brother of Sister Michelle Robinson, and brother-in-law of the Rev. Jon Robinson, Youth Pastor of First AME Church, Manassas, Virginia.
Service arrangements for Mr. Earl C. Rickman, Jr:
Wake: Sunday, January 31, 2010
4:30 p.m. - 9:00 p.m.
Jones Memorial AME Zion Church
258 Ealy Street
New Albany, Indiana 47150
Phone: (812) 944-0816
Funeral: Monday, February 1, 2010 at 11:00 a.m.
Jones Memorial AME Zion Church
258 Ealy Street
New Albany, Indiana 47150
Phone: (812) 944-0816
Professional services entrusted to:
W. T. Shumake & Daughters Funeral Home
3815 Newburg Road
Louisville, Kentucky 40218
Phone: (502) 458-6214
Fax: (502) 458-9851
Expressions of sympathy may be sent to the Rev. and Mrs. Jon Robinson c/o the church or funeral home, or emailed to gayle@shumakeanddaughters.com
12. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to inform you of the passing of Sister Barbara Standifer, the widow of the late Presiding Elder Charles Standifer, and a member of Mt. Zion AME Church, Vero Beach, Florida. Sister Standifer was a former Conference President of the South Conference M-SWAWO plus PK's.
Service arrangements for Sister Barbara Standifer:
Visitations: Friday, January 29, 2010
5-8 P.M.
Mt. Zion AME Church
4221 28th Avenue
Gifford, (Vero Beach) Florida 32967
Tel. (772) 563-9272
The Rev. Millard Campbell, Pastor
Funeral: Saturday, January 30, 2010
11:00 a.m.
First Church of God
1105 58th Avenue
Vero Beach, Florida
(772) 562-2256
(772) 563-9714 - FAX
Professional services entrusted to:
Hortense-Mills Inc. Funeral Home
4301 U S Highway 1
Vero Beach, Florida 32967
(772) 569-4626
(772) 567-7139 - FAX
Expressions of sympathy may be sent to:
Lavertis Hayes (Daughter)
Antionette Poitier (Daughter)
Christine Morgan (Mother)
4526 43rd Ct.
Vero Beach, Florida 32967
13. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to announce the passing of Brother Barry Hogan, the son of the Rev. Willie Mae Hogan, pastor of Mt. Sinai AME Church, Medulla, Florida.
Service Arrangements for Brother Barry Hogan:
Wake: Monday, February 8, 2010
5:00 p.m. - 7:00 p.m.
New Bethel A.M.E. Church
2122 Martin Luther King Avenue
Lakeland, Florida 33805
Phone: (863) 687-1994
Funeral: Tuesday, February 9, 2010 at 1:00 p.m.
New Bethel A.M.E. Church
2122 Martin Luther King Avenue
Lakeland, Florida 33805
Phone: (863) 687-1994
Professional Service entrusted to:
Oldham Funeral Home
1537 N. Kettles Avenue
Lakeland, Florida 33805-3633
Phone: (863) 683-2419
Fax: (863) 688-0200
Expressions of sympathy may be sent to:
The Rev. Willie Mae Hogan
920 W. 13th Street
Lakeland, Florida 33805
Phone: (863) 686-7097
14. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to inform you of the passing of Sister Lois Jean Liggin, Wednesday morning, February 3, 2009. Sister Liggin is the wife of the Reverend Carl Liggin, retired itinerant elder.
The Celebration of Life service will be held at St. Paul AME Church on Saturday, February 13, 2010 at 10:00 a.m.
Expressions can be sent to Rev. Liggin and the family at:
St. Paul AME Church
1518 South 28th Street
Louisville, Kentucky 40211
The Rev. Carl Liggin
3514 West Market Street
Louisville, Kentucky 40212
15. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to inform you of the passing of Ms. Johnnie Mae Heard, the sister of Mrs. Sarah Twiggs, 1st Vice President of the 13th Episcopal District WMS and the sister-in-law of the Rev. Lawrence O. Twiggs, retired pastor and former Presiding Elder of the East Tennessee Conference.
Ms. Johnnie Mae Heard passed on Friday, February 5, 2010, 1 a.m.
Service:
Tuesday, February 9, 2010
11 a.m. Wake; 12 Noon Funeral
Tabernacle Baptist Church
2188 Woodward Avenue
Columbus, Ohio 43219
The Rev. Odell Waller, pastor
614-253-6707
Professional services entrusted to:
Diehl-Whittaker Funeral & Cremation Services
720 East Long Street
Columbus, Ohio 43203
Tel: 614-258-9549
And
We regret to inform you of the passing of Mr. Hayward Fears, cousin of Mrs. Sarah Twiggs.
Mr. Hayward Fears passed away Tuesday, February 2, 2010, 10 p.m.
Service:
Monday, February 8, 2010
11 a.m. Wake; 12 Noon Funeral
Tabernacle Baptist Church
2188 Woodward Avenue
Columbus, Ohio 43219
The Rev. Odell Waller, pastor
614-253-6707
Professional services provided by:
Smith Mortuary
1173 East Hudson Street
Columbus, Ohio 43211
614-447-9383
Expressions of sympathy may be sent to:
The Rev. Lawrence O. and Sarah H. Twiggs
6420 Ridge Lake Road
Hixson, TN 37343
423-842-6346 Home
423-903-5849 Cell
Email: stwiggs@gntc.ed or Verreegood@comcast.net
16. CLERGY FAMILY BEREAVEMENT NOTICES AND CONGRATULATORY ANNOUNCEMENTS PROVIDED BY:
The Clergy Family Information Center
Bishop Carolyn Tyler Guidry, Chair
Commission on Social Action
Mrs. Ora L. Easley, Administrator
AMEC Clergy Family Information Center
Email: Amespouses1@bellsouth.net
Phone: (615) 837-9736
Voice Mail: (615) 833-6936
Fax: (615) 833-3781
Cell: (615) 403-7751
17. CONDOLENCES TO THE BEREAVED FROM THE CHRISTIAN RECORDER:
The Chair of the Commission on Publications, the Right Reverend Richard Franklin Norris; the Publisher, the Reverend Dr. Johnny Barbour and the Editor of The Christian Recorder, the Reverend Dr. Calvin H. Sydnor III offer our condolences and prayers to those who have lost loved ones. We pray that the peace of Christ will be with you during this time of your bereavement.
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Archive of The Christian Recorder Online from 2004-2016; Dr. Calvin H. Sydnor III, 20th Editor of The Christian Recorder
