THE CHRISTIAN RECORDER ONLINE ENGLISH EDITION (05/31/13)

Bishop T. Larry Kirkland - Chair, Commission on Publications

The Reverend Dr. Johnny Barbour, Jr., Publisher

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

Mark and Save Date in your Calendars:

General Board Meeting - June 22-26, 2013

Bishop Sarah F. Davis Investiture – June 24, 2013

1. TCR EDITORIAL – GRACE IS NOT CHEAP AND “DISCIPLE” CAN BE A VERB:

Dr. Calvin H. Sydnor III,

The 20^th Editor, The Christian Recorder

If pastors and laity are not reading The Journal of Christian Education, they are missing a lot of great information. The CE Journal is packed with wonderful information beneficial to the laity and helpful sermon resources for clergy.

I was reading the most recent edition of The Journal of Christian Education and the Prologue had some interesting quotes about discipleship and grace.  Dr. Daryl B. Ingram, the Editor-in-Chief wrote about the focus of the current issue. 

“This issue continues a clarion focus on discipleship with emphasis on the role of grace. At the core of the church’s mission of salvation and reconciliation is genuine discipleship, leading people to being Christ-like and obedient to the eternal will of God.” He went on to write, “Grace acts before human faith responds, during its contrite response, and after its confessional response, supporting and encouraging believers toward righteous hope and behavior for God and God’s plan.”

Simply stated, "grace" is the free and unmerited favor of God and is God's gift of salvation to humankind. God gave sinners the gift of salvation by sending his Son to die on a cross. Grace is the love and mercy of God who desires us to have salvation. We cannot earn salvation; none of us are good enough to merit salvation and thus it is impossible for us to earn it. Grace is the underserved gift from God. 

In a sense, "grace" is free, but in another sense grace is not free because being a disciple of Christ is challenging if we strive to live lives worthy of being called followers of Christ. Grace is free, but sanctification, which complements grace, is not free and is not without obligation.

Grace and discipleship

Here are a few of the great statements on grace and discipleship for those of you who have not read the most recent issue of The CE Journal.

- “A religion that gives nothing, costs nothing, and suffers nothing, is worth nothing.” – Martin Luther

-  “Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession… Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.” – Dietrich Bonhoeffer, The Cost of Discipleship

- “Church attendance is as vital to a disciple as a transfusion of rich, healthy blood to a sick man.” D. L. Moody

- “Christianity without discipleship is always Christianity without Christ.” - Dietrich Bonhoeffer, The Cost of Discipleship

- “It is impossible to live the life of a disciple without definite times of secret prayer. You will find that the place to enter in is in your business, as you walk along the streets, in the ordinary ways of life, when no one dreams you are praying, and the reward comes openly, a revival here, a blessing there.” - Oswald Chambers

The response to God’s Gift 

Richard Allen, as a young man recognized the importance of God in his life and responded to his conversion by being constrained to share the gospel with those around him. He was not content to be satisfied with his conversion.  He was not content to just sit in the pew Sunday after Sunday.

“My sins were a heavy burden. I was tempted to believe there was no mercy for me. I cried to the Lord both night and day. One night I thought hell would be my portion. I cried unto Him who delighteth to hear the prayers of a poor sinner; and all of a sudden my dungeon shook, my chains flew off, and glory to God, I cried. My soul was filled. I cried, enough for me--the Saviour died. Now my confidence was strengthened that the Lord, for Christ's sake, had heard my prayers, and pardoned all my sins. I was constrained to go from house to house, exhorting my old companions, and telling to all around what a dear Saviour I had found.” – *Bishop Richard Allen when he was a young man

“Cheap grace,” using the words of Dietrich Bonhoeffer is the temptation we all are in danger of succumbing to, because we want to live our lives and we, in the clergy, want to do ministry on our terms.

A. W. Tozer says it best:

“Our mistake is that we want God to send revival on our terms. We want to get the power of God into our hands, to call it to us that it may work for us in promoting and furthering our kind of Christianity. We want still to be in charge, guiding the chariot through the religious sky in the direction we want it to go, shouting "Glory to God," but modestly accepting a share of the glory for ourselves in a nice inoffensive sort of way. We are calling on God to send fire on our altars, completely ignoring the fact that they are OUR altars and not God's...”  A. W. Tozer, The Works of A. W. Tozer

Deep spirituality does not just happen and it is not a casual phenomenon, spirituality is intentional and requires commitment.

God’s grace is sufficient, but we can “grow in grace.”  If we are to experience spiritual growth, as individuals and as a denomination, we must be intentional in deepening our relationship with God’s Will. If our Zion expects to experience growth and power, we must become disciples and commit our lives and our mission to God’s Will.

Discipleship and grace are not cheap!

And just one more thing

Last week’s “Getting to Ground Zero,” the column written by the Rev. Dr. A. Oveta Fuller was superb. She deals with the important subject of HIV/AIDS. The issue of HIV/AIDS is not behind us. It is still a major endemic; we need to be concerned and be prepared to share information with our parishioners. Please read her column in each issue; she shares invaluable information.

*Read the full text of The Life, Experience, and Gospel Labours of the Rt. Rev. Richard Allen: http://docsouth.unc.edu/neh/allen/allen.html

2. TCR OP-ED - THE BLACK SERMON: MULTIDIMENSIONAL PURPOSE AND ELEMENTS OF STYLE:

*By Wayman B. Shiver, Jr., PhD

“And he opened his mouth, and taught them…” - Matthew 5:2

“Then Peter said unto them, Repent, and he Baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” - Acts 2:38

“He spoke this parable; a certain man had a fig tree planted in his vineyard; and he came and sought fruit, and found none…” - Luke 13:6-9  

After one of my collaborators finished reading the draft of this article, he shared with me an interesting incident that occurred recently at an upscale black church where the preacher’s sermons are usually highly rated for their content and delivery.  One Sunday morning the preacher was overcome by the Holy Spirit after hearing a racy popular contemporary gospel selection.  While the atmosphere was at high-pitch, the preacher got up and delivered a fiery sermon in the Black tradition.  The congregation was ecstatic and many regarded this sermon as one of the preacher’s best.  Emotionally, the audience was transported to an undisputed vision of the presence of God seated on the throne.  The subject did not matter.  What mattered was the unanimous agreement that “our souls were fed by the preacher’s wonderful sermon.”  Few listeners were concerned about the factual content of the sermon; however, the congregation all agreed that “we had church today.”

When the preacher finished, one elderly pulpit associate leaned over and respectfully asked, “Now what exactly what was your subject?”  Without hesitation, the preacher bolted up and announced the subject after the fact.

Apparently this is not an uncommon occurrence. Such incidents give rise to some basic questions.  (1) Can a sermon be an effective instructional vehicle if the listeners are unaware of the theme of the discourse?  (2) Is it likely that sinners can be convicted of their sins in the absence of a topic about sin?  (3)  Can the listeners be persuaded to follow a Christian pathway without having been informed of identifiable Christian principles?  (4) Is it likely that the unsaved can become converted in the absence of an identified context?

Some people may reason that the Holy Spirit works in mysterious ways, and, therefore, it is not possible to question the methods of a preacher guided by the Holy Spirit.  However, in the normal communications process, listeners are more apt to be moved to action if they have some understanding about the focus of a sermon and are moved by the Holy Spirit.

The question becomes what is the essential nature of a legitimate sermon?  Likewise, what is the most acceptable purpose of a sermon?  Does the nature and function of a sermon change from time to time based on the changes in society and the literacy level of the congregation?

In order to fully understand the Black sermon and show how it developed, the evolution of the black church needs to be considered. The genesis of the black church can be traced to the Great Awakening of mid to late 18th Century America.  This movement rejected the formalistic style of Protestantism (Clark-Hine, William Hine and Stanley Harold p. 63).  When Blacks established their own churches, they blended elements of West African culture with elements of Christianity.  Thus, Blacks generally incorporated dancing, shouting, clapping and singing in their services.  As the sermon emerged, it reinforced racial consciousness and heightened the hope for liberation (Clarke-Hines, p. 69).  The style of delivery of Black sermons was an outgrowth of cultural realities in the Black Church.

The Black Church is difficult to characterize succinctly.  Blacks from various parts of Africa were exposed to religious services on their masters’ plantations. Over time, talented blacks preached to the slaves.  Since black slaves were illiterate, they were dependent on what they heard and understood. Culturally, they responded emotionally as they heard and considered the possibilities of freedom from physical bondage.  From the very beginning, the black church experience was one of hope for liberation.  Thus, many of these black sermons were not intended to be discourses on theological ideas and Christian principles of living.  As these sermons began to be clearly understood by slave listeners, audience participation became a part of the sermon experience.

Consequently, what has emerged is a liberation theology to which many black people react emotionally.  In a sense, the black church is a place of refuge where religion encourages free expression of hope and aspirations for freedom on earth with the possibility for complete freedom in the afterlife. The black sermon is central to the black church and the black religious experience.  As the black sermon has evolved over a couple of centuries, it often departs from the classically defined sermon.

A sermon is generally understood to be an exposition on a religious, theological or moral issue delivered by a preacher or prophet.  In the purest form, a sermon is often an oration on scriptural text.  The impact of the sermon or oration is greatly dependent upon the speaking skills of the preacher.  Those proficient in elocution tend to deliver memorable sermons.  Often well-developed sermons fail to instruct, persuade or convict because of the style of delivery.  Paradoxically, elocution, a frequently used style, interferes with the listener’s cognition.

During worship services the sermon is the main vehicle for conveying ideas about Christian principles.  The homily is a message delivered by a prophet or clergy person, presumably inspired by the Holy Spirit.  Also, a sermon is a coherent oral discourse based on the Holy Scriptures with a focus on an announced topic.  For example, Jesus’ “The Sermon on the Mount,” as recorded in Matthew 5:17 was instructive regarding the core principles of Christianity.  Likewise, Peter in Acts 2:14-36 and Stephen in Acts 7:1-53 preached sermons that were didactic in nature.  In Biblical times sermons were orally delivered to parishioners with the purpose of convincing listeners in rather simple terms to consider the value of the Christian faith.

During the Great Awakening, forceful logical sermons were preached and emphasized “the dangers of punishment in hell for the unrepentant and the hope of heaven for the converted.”  (The Encyclopedic Dictionary of the Western Church, p. 157).  Jonathan Edwards was one of the most prominent revivalists who popularized this type of sermon.  Edwards’ most famous sermon was “Sinners in the Hands of an Angry God.”

In more general terms, a sermon is an oration that addresses, in some detail, a Biblical, theological, religious or moral issue.  The sermon has undergone a metamorphosis in an effort to appeal to the expectations of specific groups of worshippers.  Such in the case of black church-goers.  A sermon regardless of embellishments or intended audience has as its enduring purpose to instruct in the knowledge of the Scriptures, to persuade people to become believers, to convict people of their sins, or to invite them to join the fold of believers in Christ.  While there are numerous examples of noteworthy sermons that adhere to the basic purposes of a sermon, the major themes are often overshadowed by the modes of delivery – whooping, theatrics, cadence, call and response, and loud volume.  Exposition, storytelling, entertainment, oration, persuasion, social commentary, political posturing, and philosophical treatises are included in the various definitions of a sermon.  Often a fine message is marred by unnecessary embellishments. 

Sermons communicate with black audiences in unusual ways.  The intellectual appeal seems to be secondary to the emotional appeal.  The message is often obscured by the style.  The stylistic features of the Black sermon consist of measured rhythm, improvisation, drama, whooping, as well as personal charisma.  In many instances the impact of Black sermon is tied to the persona of the preacher.

Style of delivery, however, is inextricably tied to the concept of the black sermon and adds to the acceptance of the sermon as plausible literary and oratorical style.  Whatever definition is used, the sermon’s chief intent is to communicate ideas about God’s recorded Word.  Yet, the understanding of ideas is affected by the medium of the message.

The style of the black sermon is so distinctive that perhaps it qualifies as a literary genre. The black sermon, in its oral tradition is an oration, a speech, an exposition, a message, an appeal, a declaration or a treatise delivered with unmistakable aim at the emotions. 

Around 1750 a new style of oral speech was developed largely as a negative reaction to many of the dull sermons Methodist church-goers had to endure in England. Responding to dull sermons delivered by English preachers in the 1700s; several literary critics developed the system of elocution to enliven sermons.  These critics emphasized natural style of delivery.  The critics included Daniel Defoe, Jonathan Swift, David Garrick   and Thomas Sheridan. The elocutionists developed and emphasized elaborate rules for oratorical delivery designed especially for the English clergy (Karl F. Robinson and E. J. Kerkas.  Teaching Speech; New York:  David McKay, p 34.) 

Coincidently, during the same period (the late 1700s) the Rev. Harry “Black Harry” Hoosier, an illiterate black preacher, emerged as a noted preacher who exhibited some elements of elocution.  The Rev. Harry Hoosier’s sermon “The Barren Fig Tree” appears to be the beginning of the black sermon tradition.  “Black Harry” traveled with white preachers when the Methodist church was in its embryonic stages in America.  According to accounts by Thomas and Francis Asbury, “Black Harry” was an outstanding preacher although he was unable to read or write. (General Commission on Archives and History, Harry Hoosier c, 1750-1806).  “Black Harry” traveled with Freeborn Garretson and was allowed to preach after Garretson preached.  He also traveled and preached under the tutelage of Francis Asbury.  Hoosier preached to both whites and Blacks and became famous for his sermon “The Barren Fig Tree.” 

In the main, Harry Hoosier’s sermon affirmed Black people’s humanity and their relationship with God.  Perhaps the affirmation is the root of the black theology discussed by James Cone (Cone, Black Theology and Black Power, p… 118-121).

Since “Black Harry” Hosier’s time, the Black sermon has become a hallmark of the Black worship experience.  At various times church historians have published lists of the greatest Black preachers who delivered memorable sermons.

Foremost among the great black preachers is Gardner Taylor, dubbed “America’s pastor.”  His sermon, “I know My Redeemer Liveth,” was etched in the minds of many people.  Others include Howard Thurman, Jeremiah Wright, Wyatt T. Walker and John Hurst Adams.  Bishop Adams received acclaim for his sermon “Reclaim and Renew Our Home.” (September 21, 2008) Archibald J. Carey, William Whatley, John Richard Bryant and Dale P. Andrews are all noted for their sermons.  The Rev. Andrews’ sermon “Just Couldn’t Keep It to Myself” is a shining example of a black sermon developed and delivered by a highly trained scholar.  Howard Thurman, Dean of the Chapel at Howard University is noted for a sermon entitled, “Jesus and the Disinherited.”

A sermon preached in the vernacular by an untrained clergy person is often better received than a sermon delivered by a well-trained seminary graduate. What then are the qualities of a sermon that can distinguish a good one from a bad one?  Is it the authentic content or the style of delivery?  Within the context of black culture and church experience, black people have acquired a taste for a particular brand of a sermon-style consisting of wit, entertainment, whooping, colorful-language, measured-rhythm and improvisation. 

The power and appeal of a black sermon preached to the masses are directly related to the style of delivery.  The style essentially becomes the dominant factor in distinguishing a good sermon from a bad one.  In fact, a black sermon may be regarded as a well-established genre with its own distinct characteristics.

Because of the unique qualities of the black sermon, it should be viewed as a literary genre.  This form of religious oratory generously employs the elements of chanting, whooping and drama.  In many cases improvisation replaces planned order of logically organized discourse. The play on emotions often supersedes the orderly discussion of ideas.  There is a movement from calm statement of the subject and scriptural text to a lively interpretation of the Word.  Then, the sermon moves like a gust of wind into high-gear making an urgent pitch to the emotions that ignites images of the security of God’s Heaven.  Lavish embellishments of oratorical style distinguish the black sermon from a normative sermon that imparts information primarily.  The stylist delivery of the black sermon distinguishes it from a purely academic sermon.

Literate parishioners who attend worship services frequently can usually distinguish between well-developed sermons and badly conceived sermons.  Regardless of the literacy level of listeners, church goers appreciate messages that are delivered with the intelligence of the listeners in mind.  Preachers would do well to respect the listeners enough to deliver reasonably good sermons based on authentic interpretation of the Scriptures. Whether voiced or not, congregants critique sermons and often have debates about a sermon’s merit as well as the style of delivery.  Even though the listeners have egged the preacher on by vocal response as he/she reached a crescendo; they judge the worthiness of the spoken word.  In considering the merits of as particular sermon preached by a particular preacher, some consideration is given to the preacher’s seminary background or lack thereof.  Often, a particular seminary can be associated with the style of delivery.  This could be regarded as unfair criticism.  Black church-goers expect lively and inspiring sermons that at least sound like sermons that are designed to instruct and inspire.

After experiencing eloquently delivered sermons, listeners, frequently, are compelled to study the scriptures for a clearer understanding of the instruction that the sermon was purported to contain. Listeners are annoyed to discover the announced background scriptures are only tangentially related to the lengthy and disjointed sermons. Often, the elocution obscures the essential message.  Church-goers have a right to expect a coherent sermon and have the right to critique sermons.

Many of us who are Black can cite examples about the paradox embodied in the black sermon as it was and is currently delivered in the black church. For example, in the early 1940s, my family attended a small rural church where the preacher had been assigned for a number of years. The minister was popular and enjoyed a fine reputation as an inspiring expounder of the Word.  He was indeed a colorful and dramatic figure.  He was a master story-teller with a ringing whoop.  His stories were plausible and were derived from familiar Holy Scriptures that he had apparently memorized during his many years as an ordained minister. My relatives talked about his soulful preaching years after his death.

In my adult years, I learned that this man of God was illiterate. The members were indeed aware of this fact, but had no reservations about the veracity of his sermons.  According to my elderly relatives, this preacher was among the best preachers that they had ever heard, including those who were trained at Turner Theological Seminary associated with Morris Brown College.  My relatives’ assessment of preaching skills was based primarily on the emotional appeal and the elocution.

Daniel Payne spoke about sermon style and delivery when he described the Rev. Joseph Cox’s preaching.  According to Payne, the Rev. Cox was a “local preacher endowed by nature with a powerful intellect as a natural orator and logician, with about as much as a primary school education” (A History of the African Methodist Church, p. 394).  Payne went on to state that Cox had “no superior in the itinerant ranks as expounder of the Holy Word” (Payne, p. 394).

The detailed system for the delivery of sermons developed by Daniel Defoe and other elocutionists was methodical and well-organized.  The elocutionists left nothing to chance.  Order and precision were paramount.  The style of the black preacher on the other hand was spontaneous and free flowing without strict adherence to order and logic.  Poetic license was generously used to give flavor and appeal to sermons.  In a sense the elocutionists artificially contrived structure while the Black preacher was more spontaneous.

The world view widely held by Blacks could account for the multidimensional nature of the Black sermon that evolved from the days of slavery.  This view is sometimes referred to as “The Black Cosmos.”  This concept is described in The Black Church in the African American Experience, (C. Eric Lincoln and Lawrence H. Mamiya p. 346).  The Black Sermon, like the spirituals and the blues, is an affirmation of black people’s humanity and their relationship with God.  According to James Cone, “The content of the black preacher’s message stresses the essential worth of their person.” (James Cone, The Spirituals and the Blues, p. 17)  The Black sermon has dimensions not usually possessed by the normative sermon characterized by its intent to instruct, to persuade, to convict and to convert.  Historically, the Black sermon was frequently used to express implicitly the hope that an oppressed people could be liberated just as the ancient Israelites were led out of Egypt by Moses as recorded in the Book of Exodus.  Metaphors and other oratorical devices were used to communicate the possibility of freedom.  Consequently, the black sermon was more than a theological or religious discussion.  Often the core of the black sermon was the vision and hope for eventual freedom from physical and spiritual oppression.

In the Christian faith one of the foremost purposes of a sermon is to provide inspired instruction regarding the Scriptures as recorded in the Holy Bible as well as instruction relative to the nature of God and man’s relationship with God.  This holds true whether one studies the sermons of William Sloan Coffin or reads the scholarly works of Friedrich Schleiermacher and Saint Augustine’s views on rhetoric.  Other commonly cited purposes of a sermon in the Christian tradition often include (1) persuading people to live by Christian principles, (2) to convert sinners to repent and (3) to invite nonbelievers to become a part of the body of Christ.

Currently, the dimensions of the Black sermon are numerous and complex.  Often, the sermon assumes the persona of the preacher and the style of delivery is dependent upon the oratorical skills of the preacher.  As the nature of the Black sermon is explored, it is helpful to keep in mind that in the 1700s, when the Black sermon emerged, the preachers were largely illiterate.

In the 1760s when the Black sermon emerged in America, the Black preachers were illiterate as were most slaves. In general, sermons were based on recall of scriptures read to gifted preachers.  Daniel Payne discussed the education of preachers in his book (Payne, pp. 39, 418). In the new millennium, preachers are generally literate; however, the Black sermon tradition is alive and well.  Yet, the character and literacy of many congregations have changed.  Thus sermons could rely more on the intellect rather than to exclusively dwell heavily on the emotions.  Reactions to this view may vary.  However, it is helpful to understand the historical development of the black sermon and its place in the current worship experience.

African Methodist Episcopal (AME) Churches, like churches of other denominations, struggle constantly to attract members who accept their version of the Christian experience.  The most potent attraction is generally the local pastor who delivers the Sunday morning sermon. The style of the sermon generates a curious type of discussion. This discussion includes stringent criticism of the style of delivery.  Culturally, black folks are emotional and generally expect a least some whooping, drama and excitement in the delivery of a sermon on Sunday morning.

To determine the precise genesis and development of the Black sermon is difficult primarily because of a lack of written accounts of sermons preached by Blacks during the slave era and beyond in America. However, from this author’s perspective, at least three notable incidents related to religious practice occurred during the 1700s that probably affected the development of the black sermon. First, the elocutionists developed guidelines for preachers to improve the delivery of their sermons in England.  Second, the Second Great Awakening spawned an evangelical movement with emphasis vibrant expression of the good news. Third, Rev. “Black” Harry Hoosier emerged with a distinctive sermon style that had tremendous emotional appeal to Black people with varied African backgrounds.  Thus, the normative sermon took on some interesting folksy and cultural features.  Based on recorded history of sermons, the Black sermon style achieved acclaim with the emergence of Harry Hoosier as he preached with Rev. Francis Ashbury.  In fact, Hoosier was noted for his unique, colorful and exuberant style of sermon delivery.  Hoosier was more famous than his mentor, Rev. Ashbury.  Hoosier preached to whites, as well as, to Black audiences because of the exuberant delivery of his sermons.

Throughout the centuries the sermon in various forms has remained the centerpiece of the Christian worship experience.  Regardless of the mutations of the sermon and the style of delivery, the sermon is essentially didactic in nature.  Excellent sermons are often void of the emotional element and are largely ignored by many listeners.  On the other hand, many sermons are laden with emotional appeal with sketchy contend for reflection regarding the Christian life and righteous living.  The impact of such sermons is minimal.

While a sermon may be dependent upon Divine inspiration and direction of the Holy Spirit, a sermon needs to be scripturally based and the interpretation needs to be at least plausible in terms of logical thinking.  Although the Black Cosmos has affected the nature of sermons preached to Black audiences, proper attention ought to be given to authentic interpretation of the Scriptures and the literacy levels of church-goers.

If the sermon (“the preaching”) is the highlight and the mainstay of the worship experience, church goers at the very least need to be challenged by a thoughtful sermon based on Biblical Scripture relative to theology and religion.  This challenge should assume that the listeners are literate and can think about important theological and religious issues.  Such church people are probably influenced by the “Black Sacred Cosmos”; however, they can understand logical discourse.  Hence, the elements of the normative may not be ignored by any preacher.  Black people, especially young people, need to be reminded that a sermon is based on the teachings of Christ although the sermon may or may not be rhythmical or dramatic.

Bibliography

- Austin, Gilbert.  Chironmia or a Treatise on Rhetorical Delivery. 1806.

- Cone, James H.  A Black Theology of Liberation.  New York: Orbis Books, 1990.

- Cone, James H.  A Theology of Liberation.  Maryknoll, New York: Orbis Books, 1986.

- Cone. James H.  The Spirituals and the Blues. West Port, Conn.: Greenwood Press, 1986.

- Du Bois, W. E. B. The Souls of Black Folks.  New York: Dover Publications, Inc., 1994.

- Fallen, Wilson Jr.  The African American Church in Birmingham, Alabama; Colgate, 1997.

- Franklin, John Hope.  From Slavery to Freedom. New York: Vintage Books, 1969.

Hine, Darlene Clark, William Hine and Stanley Harold. African Americans. A Concise History (3rd Ed.); Saddle River, New Jersey; Pearson, 2010.

- Lincoln C. Eric. And Lawrence H. Mamiya.  The Black Church in the African American Experience. Duke University Press, 1990.

- Mason, John.  An Essay on Elocution, 1776

- McElhenney, John.  “An American Who Gave a Beat to Methodist Preaching.” United Methodist Church General Commission on Archives and History, Madison, New Jersey, 2008

- O’Brien, T.C. (Ed.).  The Encyclopedic Dictionary of the Western Church. Washington, D.C.: Corpro Publications, 1970.

- Payne, Daniel A.  A History of the African Methodist Church.  Nashville, Tennessee:  AMEC Publishing House of the A.M.E. Sunday School Union, 1891

- Robinson, Karl and E. J. Kerkas. Teaching Speech, Materials and Methods. New York: David McKay Company, Inc., 1965

- United Methodist Church General Commission on Archives and History, Madison, New Jersey

- Walker, John. Elements of Elocution, 1781

- The Holy Bible. Nashville, Thomas Nelson, 1984

*Dr. Wayman B. Shiver, Jr. is a retired superintendent of the Birmingham City School System.  He is a former Dean of Academic Affairs at Miles College and a former Professor of Education.  Dr. Shiver is a member of Jones Chapel AME Church where he serves as a Steward and the Director of Christian Education.  He is also Conference President of the Northwest Alabama Conference Lay Organization.  Dr. Shiver holds memberships in several civic organizations and regularly writes articles for various publications.

3. READER RESPONSE TO EDITORIAL AND OTHER ISSUES: 

-- To the Editor:

RE: TCR Editorial: Will We Do What We Need to do

I don't know why it is that I expect the Church to run in a way that is superior to any other organization in our lives. I don't know why it is that I think such a thing as a "connectional church" (what a formidable phrase!) should operate as an altogether-one organization. I don't know why it is that I think, as you do, that people involved in such a profession should KNOW what is expected of them without being told every little thing. And I don't know why I think, as you do, that these professionals should know what publications related to their professions should be in their hands as often as they are published. Before I retired and was in the workforce, I knew what publications were needed by me in order for me to be up-to-date with my professional world. I don't remember anyone ever telling me that I MUST subscribe to them. I just knew to do it.

Well, Mr. Editor, I think that you have once more hit on all the important points connected with this problem. I don't know how it will ever be solved unless a stiff requirement is made from those on high and then followed through by those who need to do that.  SOMEONE (besides you) has to be the one to understand the extreme importance of getting these periodicals into those hands and then proceeding to take it on as a "special project" - with a passion - until the goal is accomplished!

I'm thinking that if an aspiring minister really cannot afford the $171 that it takes to make him/her a true professional in the ministry, wouldn't that be a kind and wonderful gesture for the CHURCH with which he or she is involved to make that sacrifice and take the opportunity to explain to him or her AND the congregation, in no uncertain terms, that this is what is NECESSARY to help this individual on the way to becoming the BEST AME minister that he/she can possibly be. What church can't afford to make a way to do that, even if it had to take up a collection for it? I think it's THAT important to start a prospective AME minister on the proper way.

-- To the Editor:

RE: TCR Editorial: Will We Do What We Need to do

I read with great interest your editorial titled "Will We Do What We Need To Do," discussing the need for AME clergy and lay members to take advantage of and support the seven publications offered by the AME church.  I was surprised by the low subscription numbers and the idea that many licentiates and BOE members are not aware of these publications.  If I may, I'd like to offer a suggestion that may help.

My suggestion is that the publications work together to offer a centralized way to subscribe to all seven publications.  If it currently costs $171 a year to subscribe to all seven publications, then the central office could charge that amount plus a small processing fee for managing the subscriptions.  I believe everyone would benefit.  It would benefit each publication because the subscriptions would increase dramatically in a short period of time and it would be easier for them to market their product.  It would benefit the subscribers because there would be a simple, user-friendly way to subscribe and they would actually have the benefit of the information in the publications.  In addition, churches may be more likely to subscribe because there is a publication for almost every segment of the church.

Ultimately, the AME connection provides us with a model that could work wonders for these publications. If the publications worked together, each one would be better off in the long run.

Thank you for an informative article,

Sister Linda Banks

-- To the Editor:

RE: TCR Editorial: Will We Do What We Need to do

Remember there are two sides to every story.

You write about low subscriptions, but what about no product for the money?  I am a lay person trying to promote the AME Church publications as is one of the objectives of the Connectional Lay Organization. For three different years I paid for The Secret Chamber to my pastor. He made the report to the Annual Conference. As of today, I have not received ONE issue.  What am I suppose to do now?  A representative came to a district conference meeting. I gave her my name, address, and phone number. She promised to follow-up. Still no issues or returned call. I am not a satisfied customer.  Perhaps the AME periodicals need to grow the trust of the AME membership.

Name Withheld

-- To the Editor:

RE: TCR Editorial: Will We Do What We Need to do

Please put a line on the great online news Recorder that says something like “Donations of $20 dollars or more are welcomed.  Mail checks payable to..."

Editor's Comment: Thank you for your thoughtful suggestion; and that would certainly help with TCR Online expenses, and much appreciated, but it would not address the TCR subscription numbers, which is the "problem" and the real issue. Donations would solve the "problem," but $20 donations will not solve the condition. TCR Online and TCR print edition of The Christian Recorder is “one” publication and the subscriptions from TCR print edition funds TCR Online.

-- To the Editor;

RE: TCR Editorial: Will We Do What We Need to do

I read your article about the periodicals. I have been pastoring for 2.5 years and we paid for periodicals last year. I would like to ask you a question. What do you think when one is told that the church is to pay for periodicals and financially cannot afford to pay the subscription fees and the pastor is told do not pay for the periodicals, because the church wants take the responsibility or accountability?

Name Withheld

Editor's Comment: I don't think much about it. If the church cannot afford to pay, the pastor should take responsibility for his or her own responsibilities. I know it's hard and churches are having difficulties. I am sensitive to the needs of the local church, but pastors and local church leaders need to subscribe to the AME Church periodicals because it's the right thing to do.

4. TRANSPORTATION REQUEST FORM FOR ANYONE TRAVELING TO THE GENERAL BOARD MEETING:

The 16^th District is providing round trip ground transportation between the airport and the host hotels during the period of June 22-26, 2013. The attendees only need to fill out the attached form indicating when they are arriving into and departing out of Jamaica.

Attached is the Transportation Request Form that needs to be completed (by June 5, 2013) and sent back to us by anyone who is traveling to the General Board Meeting and/or the Investiture Service.

Please email the completed transportation request form to the Rev. Connie Jackson, General Chair, Investiture 2013: investiture2013@gmail.com

   

Bishop Sarah Frances Davis, Presiding Prelate

Sixteenth Episcopal District

4A Widcombe Road, #12

Kingston 6, Jamaica, West Indies

FAX: (876) 702-2818; 876) 792-3978

Cell Jamaica: (876) 792-6016

Cell U.S. (713) 628-9828

5. CORRECTED DAY FOR THE AME LUNCHEON AT THE HAMPTON UNIVERSITY MINISTERS’ CONFERENCE:

The 99^th Annual Hampton University Ministers’ Conference and the 79 Annual Choir Directors’& Organists’ Guild Workshop meets June 2-7, 2013

The AME Church Luncheon will be held on Tuesday June 04, 2013 at Noon at the Crowne Plaza Hotel, 700 Settlers Landing Road Hampton, VA 23669.

The Cost of the Luncheon is $25.00 and it is always a great time of fellowship.

If you need further information call Bethel AME Church 757-723-4065.

The Rev. Andre Jefferson is the pastor of Bethel AME Church in Hampton

6. AME GENERAL OFFICER, THE REV. DR. TERESA FRY BROWN, WILL BE THE LECTURER AT THE HU MINISTERS’ CONFERENCE:

The Rev. Dr. Teresa Fry Brown, AMEC Historiographer/ Director of Research and Scholarship and Editor of The A.M.E. Church Review, is the scheduled lecturer at the HU ministers’ Conference.

The Rev. Dr. Leighton Ford will be the other lecturer for the conference, along with a host of presenters.

Let’s support Dr. Teresa Fry Brown with our presence.

7. STEPHEN A. GREEN WILL BE THE YOUTH DAY SERVICE SPEAKER AT METROPOLITAN AME CHURCH:

Stephen A. Green will be the guest preacher at Metropolitan AME Church in Washington, DC on Sunday, June 9 at 10 a.m.

William Barclay stated, “There are two great days in a person's life -- the day we are born and the day we discover why.”

Called to spread God’s Love to all people, Stephen Green strives daily to live his "why." 

Stephen embraces his "why" through his commitment to social justice.  He was appointed to serve as the National Youth and College Director for the Empowerment Movement.

The Empowerment Movement is a faith-based civil rights organization that is designed to move the African American Community forward in politics, education and economics with the use of Christian principles.

As National Youth Director, Stephen has organized and led marches, most notably leading students on a 40-mile march on Easter Weekend to seek justice for Trayvon Martin. Currently, he serves as the President of the Morehouse Chapter of the NAACP.

8. RECURRING BOGUS MESSAGES ABOUT PEOPLE BEING STRANDED OVERSEAS:

 A warning for the umpteenth time!  Never, ever respond to messages from banks, internet providers like Verizon, AT&T warning you that your account will be closed and that they need your personal information. Banks and internet providers already have your personal information, so they do not need you to provide them with your personal information.

When you send or forward multiple-addressed messages use Bcc!  Too many of you are not doing that; not seven some of our bishops, their office staffs and pastors continue to send exposed email addresses in the body of their messages.

Preventing spammed messages is an easy fix.  Let’s do it!

9. FATHERHOOD IN A TECHNOLOGICAL AGE:

*The Rev. Mark Whitlock Jr.

And the Lord said, “Behold, they are one people, and they have all one language, and this is only the beginning of what they will do.  And nothing that they propose to do will now be impossible for them.” –Genesis 11:6

Seventy percent of Black fathers are not in the home, but this does not mean Black fathers are not in contact with their children. Every generation has its thing.  Be it large afros, free sex or the bad drugs; but elders in every age refused to condone the behaviors of fathers neglecting their children. Fathers its time to embrace fathering in a technological age!

Today fathers are faced with FaceBook, Twitter, Instagram, Snap Chat, Skype, Socialcam and the like.  Social media and technology have made communicating suitable, simple and satisfactory. With Father’s Day approaching, make it a point to reconnect with your children in a manner that is relevant to them.  Send them a tweet or post a message on their Facebook page.  On second thought, use these mediums to delve deeper into their worlds.  Find out what’s important to them or what they are passionate about and then start a dialogue.

If you are estranged from your children, this is the perfect medium to test the waters. 

According to divorce and blended family expert Jill Brooke, “new technology has also helped prevent or reduce what is called ‘parental alienation,’ in which the residential parent (usually the mother) may—consciously or subconsciously—restrict her children’s contact with their father, either out of resentment or to protect the children’s relationship with a new stepfather.”

Unfortunately, many fathers walk away from their children when they walk away from their relationships.  Platforms like Facebook allow for fathers to connect with their children directly usurping any interference from the mothers.  If you are one of those fathers who have walked away from your children, reconnect with them online.  Check in on them.  Let them know you are there for them, even if it’s a click away.

Finally, social media is no replacement or substitute for a face to face father to children encounter. God instructs us to honor our children. Father, it’s a good thing to take time to visit your children. To a degree, our elders were right.  Things have changed…when we start fathering….Happy Father’s Day!   

*The Rev. Mark Whitlock Jr. is the Senior Minister at Christ Our Redeemer AME Church in Irvine, California

10. GOD IS OUR SHELTER:

*The Reverend Dr. Michael C. Carson

“He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.  I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust.”  Psalm 91:1-2

Evangelist Catherine Carson and I send our prayers, love, concern, and encouragement to anyone experiencing any type of “flood” in your life!

This column represents part two of my sharing some thoughts concerning the “floods” in our life.”  Cathy and I experienced loss due to the flood in Kokomo on April 19, 2013.  My first column was entitled “A Good God for Bad Times.”

One evening I was talking with The Reverend Neal C. Smith pastor of St. Matthew AME Church in Detroit, Michigan.  Pastor Smith shared with me that he was traveling down the street and happened to see a trophy sticking out of the garbage.

The trophy must have at one point in life held great value and meaning to its owner.  Great work, labor, effort, prayer, and the like I am sure went into earning the trophy.  But now it was in the trash!

God was preparing me.  The next day after talking with the Rev. Smith, I was standing next to Brother Hanson Hooks, a great friend of the family and held a trophy in my hand that I planned to throw away. Cathy and I had to throw away trophies; precious pieces of art secured from Johannesburg, South Africa; and papers from our time in college, graduate school and damaged items from my doctoral degree studies. 

We lost precious photos, over 1200 record albums (collector’s items), among so many, many, (did I say many?) other items that held great value to Cathy and me; we threw away many precious items because of the water damage and mold.

Jesus shares that events will happen within the “twinkling of an eye.” (1 Corinthians 15:52)  Therefore no matter how careful we are life will still happen.  (St. Matthew 4:4-43)  It was not Cathy or my carelessness that caused the loss of our valuables; we did our very best to be careful with all of our possessions. 

The prevailing fact was “The Thief” in the form of the flood came to our home.  “The Thief comes to us in many unexpected and sometimes very devastating ways.

A friend of mine, Larry Wagner, shared with me the initial scripture used in this column and it is so true.  Our ultimate shelter is available to us through the “God and Son Construction Company.”  In the midst of “the many floods of life” our trust in God must be to the degree where we can embrace this truth: “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.” (1 Corinthians 5:1)

Yes “The grass withereth, the flower fadeth: but the word of our God shall stand forever!” (Isaiah 40:8)  This is comforting to know that in the midst of it all God is there for us and will provide for us.

Peace with justice, be blessed real good, attend worship, and families matter.

*The Reverend Dr. Michael C. Carson is the pastor of Union Memorial African Methodist Episcopal Church in Benton Harbor, Michigan

11. LEGENDARY ORGANIST BENEFITS DANIEL PAYNE OUTREACH MINISTRIES, INC.:

By J. Greg Bryant

Nashville, Tennessee--Payne Chapel AME Church, teamed up with the iconic and legendary Hammond B3 Organist Dr. Lonnie Smith for an electrifying evening of music and fellowship to benefit Daniel Payne Outreach Ministries, Inc., its community service division that ministers to the needs of Nashvillians and beyond.

“We are very thankful and elated to have Dr. Lonnie Smith as well as the spirited audience join with us in support of our efforts,” said Payne Chapel Senior Pastor Rev. Sidney F. Bryant. “As Dr. Smith is recognized as a legendary figure in jazz music and beyond, to host his first Nashville appearance in over six years at Payne was very special and will allow us to continue outreach to our community in a very unique way.”

Since 1993, Daniel Payne Outreach has assisted Nashville area families through a three-tiered approach.  The Living Breadbox is an emergency relief food pantry for families that operates 50 weeks a year, five evenings each week. The Breadbox served over 14,000 meals in 2012 to Nashville area families in need of emergency food assistance. Additionally, in collaboration with Payne Chapel Church's Florence Grady Missionary Society, 370 area families received Thanksgiving meals (complete with a turkey, sides and dessert) in November 2012 during The Breadbox's annual Thanksgiving food distribution.

Also, The ASK-PEP (Alcohol Screening and Knowledge-Parents Empowering Parents) Program is an ongoing 20 plus year effort in reducing youth delinquency in cooperation with Metro Nashville Schools, Police and Juvenile Justice System. In addition to its emphasis on prevention, it stresses conflict resolution for teens as well as parent to parent counseling and has been placed on the State of Tennessee's "Historic Community Initiatives" list.

And, the Daniel Payne Christian Childcare Center (DPCC) is an educational daycare facility for youth ages 2 to 5 with before and after-care for children ages 2 to 13. Since the recently amended three-star ranking system was implemented in 2011, DPCC has recently risen to be ranked as a two-star facility, noted for its one-on-one interaction with students and comprehensive offerings to its student body.

Despite the prolific nature of The Breadbox and ASK-PEP divisions of Daniel Payne Outreach, state and federal funding for those programs has been drastically reduced. Recognizing the importance of these efforts,  Pastor Bryant and board members of Daniel Payne have resolved to keep these efforts thriving and continue to pursue aggressive fundraising while giving the Nashville community more opportunities to aid and assist these outreach ministries.

“Our concert attendees represented the diversity of our Nashville community,” said Daniel Payne Board Chair and Baptist Hospital Director of Perinatal Medicine Dr. Cornelia Graves. “The fact that our concert actually sold out before we opened the doors was even further confirmation that people want to assist us as we continue to minister to the needs of people in our city and beyond.”

  After first rising to national attention in the 1960s alongside peers such as trumpeter Lee Morgan, saxophonist David "Fathead" Newman, guitarists George Benson and Melvin Sparks and drummer Idris Muhammad, Dr. Smith has topped both the Jazz Journalist Association and Downbeat Critics and Readers polls as "#1 Jazz Organist" numerous times. In 2012, The Doctor turned 70 and founded his own record label, Pilgrimage Productions, releasing a live trio CD, "The Healer". Within the last year, Dr. Smith has been featured in such publications as The Wall Street Journal, All about Jazz and Downbeat Magazine while reaching Number One on the American Jazz Radio Charts. He also appeared on an episode of the HBO Series “Treme” despite his continual touring of the U.S., Europe, Japan and Australia.

During his 90 minute concert, Dr. Smith showcased a dazzling display of soulful organ wizardry. He guided the audience on a journey through current grooves and classic swing. The capacity crowd cheered he and his rhythm mates back for an encore that again brought the crowd to its feet. Many concert goers stayed behind to greet and wish Dr. Smith well as he signed autographs and chatted with enthusiastic supporters.

To contribute, donate or learn more about Daniel Payne Outreach Ministries, Inc. call 615-262-3675. Find out more about Dr. Lonnie Smith at www.drlonniesmith.com

12. LIFE AND LEADERSHIP MANUAL FOR THE SONS OF BOAZ PASTORAL COVERING:

*The Rev. James M. Moody

The following is an excerpt from a “Life and Leadership Manuel for Men” being published by the Fourth District of the African Methodist Episcopal Church and is written from a Christ-centered perspective on the role of men in society.

“Spread the corner of your garment over me, since you are a guardian-redeemer of our family.”  (Ruth 3:9 NIV)

The woman, Ruth addresses Boaz as the “guardian-redeemer of our family.”  The Hebrew concept of guardian-redeemer describes one who has the right to redeem.  To redeem family, property, rights, privileges, and the freedom of those whom God had assigned to be under the covering of that man.

Boaz serves as the model of pastoral covering for men as we execute the role of shepherding those whom God has placed under the covering of our lives.  In Christian circles today, we most often use the term shepherd to describe a person who pastors a congregation or group of congregations.  But, the idea of shepherding or acting in a pastoral role is not at all limited to ecclesiastical circles.  As described by the Hebrew concept of guardian-redeemer, the pastoral role a man plays is like that of a good shepherd – To provide and protect; to be a care taker; and to be a redeemer of what is lost.

Let’s dig deeper into the term “guardian-redeemer” to get a clearer picture of the role God is calling men to perform in today’s society.

Our Role as Guardians – To Provide and Protect

“So Boaz said to Ruth, ‘…Don’t go and glean in another field…go and get a drink from the water jars…I have told the men not to lay a hand on you.’” (Ruth 2:8-9)

Before Boaz was able to legally assume his role as guardian-redeemer, Boaz acted as guardian for Ruth in harvest fields of Judah.  A guardian is someone who guards, protects or takes care of someone or something.  At the creation of man, “The Lord God took the man and put him in the Garden of Eden to work it and take care of it.” (Genesis 2:15 NIV)  To “work it” requires the man to provide the resources and inputs necessary for that which is under his authority to reproduce according to the design God established.  Recognizing God’s plan, we are to provide the resources and inputs necessary for our wives, children, and businesses; places of employment, communities and people to grow and function in a manner that glorifies and pleases God.

The man was additionally to “take care of” the Garden God placed him in.  The Hebrew concept is one of someone who is to “keep watch” and is frequently used to express the idea of “guarding” something, such as a vineyard or fortification or flock. So, the pastoral role of men is to provide and to protect.  Man is created in the image (Gen. 1:27) of Jehovah Jireh (Gen. 22:13-14), our Provider; Jehovah Nissi (Ex. 17:15), the Banner under which we stand for protection. We are to bring forth resources and keep watch as a shepherd would over a flock of sheep. So the vineyards and flocks of marriage, family, commerce, and community that men are to provide for are also placed under our protection.

Our Role as Caretakers of the Soul of Others

“Ruth said…’You have put me at ease by speaking kindly to your servant…’” (Ruth 2: 13b)

Ruth’s soul is put at ease during her time of distress by the selfless acts and godly words spoken by Boaz.  Boaz spoke to Ruth a blessing from the Lord for Ruth’s kindness to Naomi.  Boaz, through his words, turned Ruth’s attention to “…the God of Israel, under whose wings you have come to take refuge.” (Ruth 2: 12b)

Later, the Apostle Paul spoke from God as he was carried along by the Holy Spirit further definition of how men provide pastoral covering in God’s kingdom.  Just as every person is comprised of the three dimensions of spirit, soul and body, the soul of every human being has three dimensions – will, intellect (or mind), and emotions.  Ephesians 5:25-29 describe a man’s relationship to his wife while rendering principles to be applied in the care of the soul – will, intellect, and emotions of every human being we interact with.

In verse 25 we are commanded to love with the sacrificial love Christ has demonstrated toward us.  We are to therefore give up our will in submission to the will of Christ for others.  Doing so allows us to overcome the temptation of dealing selfishly with others or imposing inordinate self interest in our relationships with those whom we are to shepherd.  When the sacrificial love of Christ is manifest in a man he demonstrates servant leadership characterized by willingness to “in humility value others above [ourselves], not looking to [our] own interests but each of [us] to the interests of the others.” (Phil. 2:3) and selflessness becomes the standard for our dealings with others.

Ephesians 5:26 speaks to “cleansing…through the word.”  Only Jesus Christ can cleanse from sin. But, as Boaz demonstrated in his Godly words to Ruth, every man has responsibility through the sharing of the word of God to bring about cleansing in the lives of those we shepherd.  Romans 12:2 tells us to “be transformed by the renewing of [our] minds.”  We are to actively engage the people and circumstances of life we face with the word of God. Not only as our guide but, spoken in our conversations and expressed in solutions to challenges faced.  We thereby influence those around us as they receive the very mind of Christ through their interactions with us.  Developing a knowledge and application of God’s word in our daily lives is required for a man to fulfill his pastoral role in society.  The laws of God provide information as the promises of God provide inspiration and the applied principles of God produce transformation.  Information, inspiration and transformation are the blessing we confer on ourselves and others as we make application of God’s word.

Finally, regarding our care of the souls of others: In Ephesians 5:28-29, God commands us in the same way we love, feed, and care for our bodies, we are to do the same for others.  Of course God is not talking about physical workouts with others at the gym!  While that may be in order, what God is speaking of is providing nurture for others in the same way we nurture our own bodies.  This requires forethought and interest in the emotional health and development of those we shepherd.  Ephesians 5:28b describes this as a form of self love. “He who loves [others] loves himself.”  Hebrews 10:25c says we are to go about encouraging one another – and all the more as we see the Day of the Coming of Christ approaching.

Our Role as Redeemers

“Then Boaz announced…’Today…I have bought from Naomi all the property…I have also acquired Ruth…as my wife…’” (Ruth 4: 9-10)

Boaz redeemed the blood line, property, and marital rights of the widowed Naomi, even though a closer relative did not view the transaction as one that would add value to his life and estate.  The great blessing for Boaz and all creation is that the union of Boaz and Ruth produced Obed the father of Jesse, and Jesse the father of King David, from whose blood-line came Mary, the mother of Jesus, the Christ.

To redeem is to buy back, take back, or recover something or more importantly, someone and to then position them to express their intended value.  As a young child my father made a fun activity of filling books with trading stamps.  Seemingly worthless strips of perforated green paper were glued to the pages of little paper-backed booklets.  Grocery bags of stamps and booklets would be pulled from the cabinet and we energetically glued the stamps in place.  At the end of the exercise we were granted by my father one book each to take to the redemption center to acquire the item of our choice with one book.  This was done while my father used his books to acquire small appliances and other items to benefit the family as a whole.  Bags of tangled paper strips and small booklets, when combined with a small investment of attention, afforded us valuable life-enhancing items.

There are lessons in this illustration for men as we extend pastoral covering in the lives of others. 

1) Someone who looks as though they possess little value possesses potential seen first only by the Father.

2) Joyfully following the commands of our Father can yield personal blessings.

3) The investment made in someone who seems to have no apparent value can yield benefits to countless other lives with whom we’ve had no direct contact.

Isn’t this the gospel described via trading stamps?  Our Heavenly Father saw in us, though we were sinners, value that was worth recovering.  He sent His Son who joyfully yielded to His Father’s will giving Himself on Calvary for us.  The investment God made in us has yielded benefits in the countless lives of others as we too share in the sufferings of Christ through the spreading of His gospel.

In short, in providing pastoral covering, men now manifest the presence of Jesus Christ in this world.  The Good Shepherd who gave His life for us now calls us to give our lives to Him as we are used as pastoral covering for others. “For it is no longer I who live, but Christ who lives in me.” (Gal. 2:20)  Manifest Christ is this world.  Fulfill your role as a shepherd.  Provide pastoral covering in marriage, family, commerce, and community.  On June 28-29, 2013 one thousand (1,000) men will gather to provide pastoral covering through prayer for our community.  Go to www.SonsofBoaz.com for more information and to register today.

*The Rev. James M. Moody is pastor of Quinn Chapel AME Church, Chicago

13. THE 9^TH EPISCOPAL DISTRICT 2013 ANNUAL CONFERENCES AND PLENARY MEETING SCHEDULE:

The Right Rev. James L. Davis, Servant Bishop

Mrs. Arelis B. Davis, WMS Supervisor

4^th Northwest Alabama Annual Conference

Tuesday, August 27, 2013 – WMS Convention

Tuesday – Saturday, August 27 – 31, 2013 – Business, Training and Worship Sessions

(Opening Annual Service – August 27, 2013 at 7 p.m.)

Bryant Chapel AME Church, Birmingham

The Reverend Damien Littlejohn, Host Pastor

The Reverend Willis N. Huggins, Sr., Host Presiding Elder

4^th Southeast Alabama Annual Conference

Tuesday, September 10, 2013 – WMS Convention

Tuesday – Saturday, September 10 – 14, 2013 – Business, Training and Worship Sessions

(Opening Annual Service – Sept 10, 2013 at 7 p.m.)

Parks Chapel AME Church, Dothan

The Reverend Rodney Smith, Host Pastor

The Reverend David E. Reddick, Host Presiding Elder

4^th Alabama River Region Alabama Annual Conference

Tuesday, September 24, 2013 – WMS Convention

Tuesday – Saturday, September 24 – 28, 2013 – Business, Training and Worship Sessions

(Opening Annual Service – Sept 24, 2013 at 7 p.m.)

St. Paul AME Church, Montgomery

The Reverend Dr. Farrell Duncombe, Host Pastor

The Reverend Albert L. Hyche, Host Presiding Elder

4^th Northeast Alabama Annual Conference

Tuesday, October 8, 2013 – WMS Convention

Tuesday – Saturday, October 8 - 12, 2013 – Business, Training and Worship Sessions

(Opening Annual Service – Oct 8, 2013 at 7 p.m.)

Gaines Chapel AME Church, Phenix City

The Reverend Richard Carter, Host Pastor

The Reverend Samuel Smith, Host Presiding Elder

4^th Southwest Alabama Annual Conference

Tuesday, October 22, 2013 – WMS Convention

Tuesday – Saturday, October 22 – 26, 2013 – Business, Training and Worship Sessions

(Opening Annual Service – Nov 22, 2013 at 7 p.m.)

Samuels Chapel AME Church, Pritchard

The Reverend T. W. Parker, Host Pastor

The Reverend Johnnie Bryant, Host Presiding Elder

The 9^th Episcopal District Planning Meeting

Saturday, November 7-9, 2013

TBA

14. GETTING TO ZERO: DEBUNKING MISCONCEPTIONS:

*Dr. Oveta Fuller

The Getting to Zero column aims to help reframe perspectives for mobilizing in sustainable efforts towards eliminating HIV/AIDS. One goal is to increase science-based understanding of HIV/AIDS and recent developments. Other goals are to explore social and political issues and to debunk common misconceptions about the HIV/AIDS pandemic.

Last week, we discussed the origins of HIV. It is a retrovirus that is related to simian immunodeficiency virus (SIV). It moved in the 1800’s from chimpanzees into humans similar to how swine flu moved from swine into humans in 2008-09. This occurred a century before HIV emerged as the causative agent of the pandemic infectious disease AIDS. Although we might have unintentionally affected virus spread, humankind did not have the ingenuity to develop a microbe like HIV. It is a natural occurrence due to the adaptability that is built into nature.

There are other misconceptions to debunk for confidently mobilizing socially engaged, responsible and pro-active people. In other words, Christians should know the truth about misconceptions and out-right lies that circulate about HIV and AIDS. Some misconceptions and the corresponding truths are:

HIV is punishment for sexual sin. This idea is verbalized by some brave person in every Trusted Messenger Intervention (TMI) workshop. The truth is: HIV/AIDS is a contagious disease caused by infection with a human retrovirus. Similar to how influenza virus infection is not contracted as a punishment for breathing, but instead infection is a consequence of breathing in aerosols that contain the virus, HIV/AIDS is a consequence of contact with fluids that allow successful transport of the virus. Did God send influenza or smallpox to punish people? Did God send HIV/AIDS to punish people? The answer to both questions is no.

HIV only infects people who shoot up with drugs or those who have many sex partners. This is a leftover historical misconception. The first AIDS cases were reported among specific high risk groups. These were members of groups of people that interacted sexually or who were exposed to blood through transfusions or reuse of needles. The truth is: HIV is a virus that will infect any person who comes in contact with blood, semen, vaginal fluid or breast milk that contains the virus. It does not matter who you are, or if such contact occurs once or multiple times. The more contact with these fluids, the higher the likelihood of infection. However, HIV can infect anyone exposed once to the body fluids that allow transport of the virus.

AIDS can be cured by having sex with a virgin. In early years of the pandemic, men in some developing countries were told by traditional healers that “to cure Slim’s Disease, they should have sexual intercourse with a virgin.” Of course this is far from true. The truth is: such action does nothing for the person infected with HIV or who has AIDS. It does emotionally and physically traumatize another person while also spreading the virus. This is one of the most damaging and disdainful misconceptions. Hopefully by now it is extinct!

People who get HIV/AIDS deserve to get it. The thought is that some people, who have multiple sex partners, deserve what they get if they contract HIV/AIDS.

In contrast, people like children born to HIV+ mothers are innocent and do not deserve this. The truth is: No one deserves to get HIV/AIDS. Anyone who comes in contact with the virus through sexual contact, direct contact with blood or blood products or in breast milk and birth fluids can be infected. Infection is not a judgment or a sentence. It is simply a consequence of actions that lead to virus exposure.

Innocent children do not deserve to get AIDS. Read the paragraph above. The truth is: No one deserves to get HIV/AIDS.

A person who is HIV+ cannot have children.  Some think that being HIV+ means that any offspring will be HIV+. Thus people who are infected should not have children to prevent exposing them to the virus. The truth is: caution is needed. However, with medical care and compliant anti-retroviral treatment to keep the viral load low, a mother who is HIV+ can have an HIV- child. A couple where either person or both are infected can greatly reduce likelihood of virus transfer by counseling and monitored use of anti-retrovirus therapy (ART). CD4 count and HIV load levels will be followed. At suitable levels, they will be advised to proceed with unprotected sexual intercourse that can allow conception. An HIV+ mother can take ARVs for several months before and after giving birth to reduce the chance of virus transfer to her offspring. HIV+ people under medical care can have an HIV free child.

Oral sex is a way to protect against HIV infection. A particularly popular misconception among teens and young adults is that oral sex is an alternative to vaginal or anal sex to prevent contracting HIV/AIDS. The truth is: while HIV cannot enter the body through the digestive system (it does not survive the pH and gastric enzymes), HIV or infected cells when protected by semen or vaginal fluids can enter into small cuts in the lining of the mouth. Thus, oral sex is not a means of preventing HIV/AIDS. Further, it can expose a person to other pathogenic microbes (herpes simplex virus, human papilloma virus, syphilis, etc). Oral sex is neither a form of “safe sex” nor one of the ABCs of HIV/AIDS prevention.

An HIV+ test result is a death sentence. Some people do not want to get screened for HIV infection because they are afraid to know their status. If the results are + to indicate that HIV is in the body, the misconception is that horrible sickness and death must follow. The truth is: with the many anti-retroviral (ARVs) drugs developed, their broader availability and better clinical understanding of how to use these to keep virus load down and CD4 immune cells high, HIV/AIDS can be managed as a chronic disease much like diabetes. In contrast to thinking of knowing the status of HIV+ as a death sentence, not knowing your HIV status, especially if it might be +, can be dangerous to your health and may be fatal.

                   

ARVs are expensive and only people like Magic Johnson can afford them. When anti-retroviral drugs were first developed they were patented and expensive. Only the wealthy had access to treatment. The truth is: those patents have expired and generic brands are available. Thanks to continued political pressures, ARVs are more widely available. In many developed countries, they are covered by a government or private health insurance program. In many developing countries, due to contributions from international agencies, government and private foundations, some form of ARVs are available at no cost. Use of ARVs dramatically changes HIV progression and the impact of AIDS. Although wider access is needed, ARVs are more available now than ever before regardless of income level.

The truth is: Knowing the truth can save a life. The Bible says, “Knowing the truth will make you free.”  

*The Rev. Dr. A. Oveta Fuller is an Associate Professor in Microbiology and Immunology at the University of Michigan Medical School and Adjunct Faculty at Payne Seminary. She served as pastor of Bethel AME Church in Adrian, MI for seven years before primarily focusing on global HIV/AIDS ministry. Currently, she serves at Brown Chapel AME Church in Ypsilanti, Michigan in the 4^th Episcopal District while continuing HIV/AIDS research in parts of Zambia and the USA.

15. DR. BILL DICKENS ACCEPTS ASSIGNMENT TO WRITE AME ADULT QUARTERLY LESSONS (WINTER 2013-2014 QUARTER):

Dr. Bill Dickens has been asked by the AME Sunday School Department to write the Adult Quarterly Lessons for the Winter 2013-2014 Quarter. He will need the month of June to complete the lessons (including a teacher's guide).  He will temporarily suspend writing the Church School submissions for the TCR to focus on this writing task. His column is scheduled to resume in July.

Dr. Bill Dickens is currently the Church School Teacher at Allen AME Church in Tacoma, Washington.  He is currently a member of the Fellowship of Church Educators for the AME Church.

16. MID-WEEK MEDITATION BASED ON PSALM 23:

*The Rev. Dr. Joseph A. Darby

One of my enduring childhood memories is of my first experience with roller skates - not the shoes with attached wheels that are popular today, but separate, metal wheeled platforms that you adjusted to your shoe size and attached to the soles of your shoes with a “skate key.”

I was thrilled with my new skates and had to try them out immediately.  I walked to my cousin’s house on Wheeler Hill - a pretty good incline - attached them to my shoes and set off down the hill.  I was pleased that I could handle them with no problem and exhilarated as I accelerated going downhill ... until I realized that I didn’t know how to stop!! 

I kept my balance and cleared the curbs on the first street I came to, and I was thankful that there were no cars on that street and no train on the railroad tracks that finally tripped me up and brought my first skating experience to a very abrupt, slightly painful and thoroughly embarrassing end. 

I skated many other times after that first fiasco, but that first skating experience taught me to think things through before trying something new.

Thinking things through is still a good thing to do, but we all sometimes forget the need to do so.  All of us sometimes choose to immediately pursue people and things that initially seem to be ideal, inviting and exhilarating, only to run into headaches, heartaches, disappointment and aggravation that we could have avoided if we’d taken the time to think things through.

When we take a little “thinking time,” we can successfully navigate life’s hills, valleys and rough spots, and when we combine our “thinking time” with a little “praying time,” life’s roads get even smoother.  When we take the time not only to think things through, but to let the God who made us and knows us best order our steps and guide our feet, we’ll make our way to new blessings, new joy and new victory.

Take the time to think things through as you travel life’s roads, and let God guide you as you do so.  The road won’t always be easy, but you can make the journey, trusting in God to guide you and saying with the hymnwriter Charles Albert Tindley, “I do not know how long ‘twill be, nor what the future holds for me, but this I know: if Jesus leads me, I shall get home someday.”

Get Ready for Sunday, and have a great day in your house of worship!

*The Rev. Dr. Joseph A. Darby is the Presiding Elder of the Beaufort District of the South Carolina Annual Conference

17. CLERGY FAMILY CONGRATULATORY ANNOUNCEMENT:

Retired Presiding Elder Robert E. Keesee, North Nashville District, Tennessee Conference, 13^th Episcopal District, had conferred upon him the Honorary Doctorate Degree by Payne Theological Seminary, Wilberforce, Ohio by President Leah Gaskin Fitchue, Ed.D on May 17, 2013 during the commencement exercises. Retired Bishop Frederick Hilborn Talbot presented the Rev. Robert E. Keesee his honorary degree.

Congratulatory responses can be emailed to:

Retired Presiding Elder Robert E. Keesee: presidingelder@att.net 

18. CLERGY FAMILY BEREAVEMENT NOTICE:

We regret to inform you of the passing of the Rev. William Harold Chavers, Sr., a retired 10^th Episcopal District pastor. The Rev. William "Billy" Harrell Chavers, Sr. passed on May 22, 2013 at 2:30 p.m.

Viewing:

Friday, May 31, 2013 10:00 a.m. to 6:00 p.m.

Emanuel Funeral Home

The Rev. T. W. Berry Chapel

906 N. Sixth Street

Crockett, Texas 75835

Phone: 936-544-2863

Funeral:

Saturday, June 1, 2013 at 11:00 a.m.

First United Methodist Church

701 Goliad Street

Crockett, Texas 75835

Officiant: Elder Ray Charles Emanuel

Interment: Forest Lawn Cemetery, Crockett, Texas 75835

Expressions of sympathy may be sent to:

Mrs. Dorothy Chavers

210 East Bonham Street

Crockett, Texas 75835

Phone: 936-544-1529

   

Annette Caldwell

10th District Office Headquarters

4347 South Hampton Road Suite 245

Dallas, Texas 75232 

19. CLERGY FAMILY BEREAVEMENT NOTICE:

We regret to inform you of the passing of Mrs. Mary Alfred Postell, widow of the late Presiding Elder A. P. Postell of the 11^th Episcopal District; mother of Mrs. Mary Vick and mother-in-law of the Rev. Norman Vick, pastor of New St. James AME Church in Norfolk, Virginia.  Mrs. Mary Alfred Postell is also the cousin of Presiding Elder Henry L. Postell II, Orlando Conference of the 11th Episcopal District. 

Mrs. Mary Alfreda Postell turned 102 on April 22, 2013.

Services for Mrs. Mary Alfred Postell:

Homegoing Celebration: Wednesday, May 29th at 11 a.m.

Bethel AME Church

94 W. Lincoln Street

Hampton, Va. 23669

The Rev. Andre P. Jefferson, pastor

Professional Services are entrusted to:

O. H. Smith and Son

3009 Chestnut Ave.

Newport News, VA 23607

Telephone: 757-380-8871

Fax: 757-380-1123

Expressions of sympathy may be sent to:

Mrs. Mary Vick & family

50 Azalea Drive

Hampton, Va. 23669

Telephone: 757-723-7522

Email: vick_m@msn.com

    

And to:

Presiding Elder Henry L. Postell II & Family

6423 Jackwood Court

Orlando, FL 32818-5303

Home Telephone: (407) 468-2913

CLERGY FAMILY BEREAVEMENT NOTICE:

We regret to inform you of the passing of Mrs. Ora Lee Jones Beattie of Memphis Tennessee, the mother of the Rev. Dr. Janie Dowdy Dandridge, pastor at Webb Grove AME Church in Murfreesboro, Tennessee and St. Paul AME Church in Wartrace, Tennessee and the "Mother in Love" of the Rev. John Dandridge, pastor of Quinn Chapel AME Church in Paris, Tennessee.  Mrs. Jones Beattie passed at St. Francis Hospital on Monday, May 27, 2013.  

Service arrangements:

The Wake will be held on Friday, May 31, 2013 at 6:30 until 8:30 p.m.

R. S. Lewis Funeral Home,

374 Vance Ave.

Memphis, Tennessee

Telephone: (901) 526-3264 

The Funeral will be held on Saturday, June 1, 2012 at 12:00 noon

Bethlehem Missionary Baptist Church

918 Looney Ave.

Memphis, TN 38107.

The viewing will be held at 11:00 a.m. just prior to the Funeral.

Please send condolences to jdandr5211@aol.com or to the Dandridge residence at 1512 Raby Avenue, Shelbyville, TN 37160.

CLERGY FAMILY BEREAVEMENT NOTICE:

We regret to inform you of the passing of Mrs. Anna Belle Glover, age 89, the wife of Mr. James Glover, Sr.; the mother of the Rev. Arthur B. Glover, pastor of Greater Mount Zion AME Church in McClellanville, South Carolina and the step-mother of the Rev. James R. Glover, Presiding Elder of the Lancaster District, Columbia, South Carolina.

Funeral Service for Mrs. Anna Belle Glover:

Friday May 31, 2013 at 2:00 p.m.

Greater Zion AME Church

4174 Highway 17 North

Awendaw, SC 29429

The Rev. Casey J. Childs II, pastor

Telephone:  843-884-1675   

Services are provided by:

W.M. Smith-McNeal Funeral Home, Inc

4129 Highway 17 North

Awendaw, SC 29429

Phone:  843-881-4920

Expressions of sympathy may be sent to:

Mr. James Glover, Sr.   

1004 Gadsdenville Road

Awendaw, SC 29429

The Rev. Arthur Glover (Brenda)

994 Gadsdenville Road

Awendaw, SC 29429       

Home Telephone: 843-971-3745

Email: arthur_glover1@msn.com

And to:

The family of Mrs. Anna Belle Glover

C/o W.M. Smith-McNeal Funeral Home, Inc.

4129 Highway 17 North

Awendaw, SC 29429

Telephone:  843-881-4920

CLERGY FAMILY BEREAVEMENT NOTICE:

We regret to inform you of the passing of the Rev. Otha Edison, pastor of St. James AME Church in Wharton, Texas.  The Rev. Otha Edison passed on May 20, 2013. He was also the husband of the Rev. Jessie Edison, pastor of Allen Chapel AME Church in El Campo, Texas.

  

The Rev. Otha Edison, will be eulogized at 11:00 a.m. on Tuesday, May 28, 2013:

First Baptist Church   

206 Depot St.  

El Campo, TX 77437

Phone: 979-543-2793

The Rev Johnny E. Jennings, Presiding Elder of the South Houston District will deliver the eulogy.

Services handled by: 

Matthews Funeral Home

519 E. Emily Ave.

Wharton, TX 77488

Telephone: 979-532-2715

Expressions of sympathy may be sent to:

The Rev. Jessie Edison

816 College St.  

El Campo, TX 77437

Phone: 979-332-1986

34. CONGRATULATORY ANNOUNCEMENTS PROVIDED BY:

Ora L. Easley, Administrator

AMEC Clergy Family Information Center

Email: Amespouses1@bellsouth.net  

Web page: http://www.amecfic.org/  

Phone: (615) 837-9736 (H)

Phone: (615) 833-6936 (O)

Cell: (615) 403-7751

Blog: http://ameccfic.blogspot.com/ 

Twitter: https://twitter.com/AMEC_CFIC  

Facebook: http://www.facebook.com/pages/The-AME-Church-Clergy-Family-Information-Center/167202414220  

35.  CONDOLENCES TO THE BEREAVED FROM THE CHRISTIAN RECORDER:

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

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