1. TCR EDITORIAL – WEEKEND WEAKENED CHURCHES (PART 1):Dr. Calvin H. Sydnor III,
The 20
th Editor,
The Christian RecorderAbout ten years ago I met one of our young pastors in his 20s or 30s who told me that he was the pastor of, and he named the church, which was a one of our most respected pulpits. In the early days of my ministry and before I entered ministry that church had pastors who were candidates for the episcopacy and when a preacher got assigned to that church, he (no women at that time was considered for prestigious pulpits) was on his way to bigger and better things.
I began to compliment the young pastor on his appointment to that prominent pulpit began to share with him some of the well-known pastors I remembered who had been appointed to that church. He gently, and with a smile stopped me and said, “The church is not the same church you remember. We have very few members and the church is in disrepair. The heyday you remember is no longer the case.” And he went on to explain that many of the episcopal district’s prestigious pulpits of the past are only a shell of what they once were. And, he began to name churches that I was familiar with and reiterated that they are not churches as I remembered them.
It occurred to me that things have indeed changed. I wondered what had changed, and why. I wondered if anything can be done to stem the tide of complacency. Ideas started “running in my mind.”
We don’t lack talentThe African Methodist Episcopal Church today has, as it was in “the day” the best preachers of any denomination. The AME Church has the most dedicated preachers working in local churches other denominations would have closed.
Recently, I had a dean of a major seminary tell me that the AME students were among the best students in the seminary; and he explained why. He said they were academically prepared when they entered the seminary; they were focused, serious about their class work and understood supervisory and subordinate relationships. He attributed their academic and interpersonal relationship maturity to their having been in a hierarchical religious environment, which gave them a “one-up” in functioning in the structured theological academic environment.
We have a well-trained and dedicated clergyWe have pastors who serve mega-churches, large churches, medium and small churches in both rural and urban areas.
The AME Church is blessed to have dedicated men and women clergy who continue to pastor in spite of the hardships they endure. Most of our churches are small to medium sized churches. We have men and women committed to ministry.
When I hear the life-stories of bishops and general officers, it seems that most came out of smaller churches. Many of them have pastored smaller churches.
Our pastors have always focused upon the preaching ministry.
The preaching ministry has not caused a decline in attendance and stewardship.
AME Churches have focused upon the music ministryThe several AME Churches I grew up in were small to medium sized churches, roughly 150 – 300 members. About one-half or one-third of the membership-roll attended church on a regular basis.
Each of the churches had about four choirs: Senior or Chancel choir that sang anthems, spirituals, or special arrangements of hymns; the gospel choir sang upbeat gospel songs; the youth choir, sang some of the popular gospel songs heard on the radio; and the toddler or smaller children’s choir, sang on youth Sundays and other special occasions.
Some churches had male choruses that sang on a regular basis, and some churches organized male choruses for men’s day celebrations and organized mass choirs for special occasions.
Attendance, generally speaking, was based upon the choir that was scheduled to sing. Attendance was less when the senior choir sang because the young adults and youth thought that the senior choir, even though it may have been superb, was boring. Maybe we young people did not have an appreciation of good music.
When the gospel choir sang, the attendance seemed to be higher. The members of the gospel choir loved the music of James Cleveland, Alex Bradford, the Caravans, Shirley Caesar and other noted gospel artists and singing groups of that era.
When the young children sang, the attendance was high because no one wanted to disappoint the children; and their parents and relatives were there to support the kids.
Pastors had to be creative to maneuver the choirs in such a way they hoped would maintain a balanced attendance.
The music ministry has always been important in the AME Church.
So, the music has not caused a decline in attendance and stewardship.
Pastors were focused upon ministryThe thing that I remember about all of my pastors was that they were all fulltime pastors. My pastors were accessible.
When I thought about ministry, I thought about fulltime ministry. When my friends and I talked about ministry, we dreamed and visualized fulltime ministry. Some of us got undergraduate degrees in teaching, “just in case…”
I got the sense that the ministry didn‘t pay a lot, and it was confirmed when I arrived at my first church. I was so enamored with fulltime ministry that I was willing to make the sacrifice.
The finances were tight and sometimes when I complained about my low salary, the old preachers would say, “One thing about the AME Church, if you raise the money, you can increase your salary. It’s not like some of the other denominations where they have a cap on pastor’s salaries.”
So, I set about “walking, talking, and recruiting” in the neighborhood to encourage people to attend our church. I talked to the stewards and anyone else who was concerned and willing to share their ideas about ways to increase attendance and stewardship.
Pastors talked and shared their ideas about stewardship and what worked for them and what didn’t work.
Those were the “old days”I actually pastored when it was fun because there were few distractions.
Most areas had only three major television stations and one UHF station that didn’t come in clearly. Television was great, but it wasn’t a big distraction and there were no High Definition TV programs. Clarity was dependent upon the position of the “rabbit ears.”
The “Blue Laws” severely limited Sunday shopping and the department stores and other businesses were closed on Sundays. In the south, segregation and “Jim Crow” laws further limited what black folks could do. There was no AAU youth athletic events and one NFL football game on Sundays.
The black church was the “big game in town.” Pastoring had its challenges, but pastoring was fun.
The other thing I remember; the church doors were always unlocked parishioners and non-church members were encouraged to stop by the church and pray. People respected the church.
Things have changed Unfortunately, things have changed and we do not live in the world of yesterday. Technology, access to information, the economy, entertainment, open-ended scheduling for youth activities, unrestricted travel options, and changes in the religious culture has changed the ecclesiastical landscape.
The economy has gotten so complex that “just surviving” is not an option. Young people need more than the telephone, radio and television; they need access to smartphones, tablets, computers, laptops, and the internet; if they are going to be competitive in today’s academic environment.
Households without computers or internet access, put the students living in those homes at an academic disadvantage. Students today, need technology; and they need the latest technology available. Forget the $150 sneakers, better to save money and invest in technology, e.g., buy a computer or smartphone, or increase your data plan.
More AME Churches need technologySome months ago after another
TCR Editorial extolling the virtues of technology, a senior citizen wrote me a personal note explaining that seniors did not have the money for smartphones and the struggling small churches couldn’t afford computers or access to the internet. I have also had older persons to complain that they were too old to learn “all of this technology stuff.”
My response to the excuse that struggling churches cannot afford to invest in technology is simply, “You cannot afford to not invest in technology because if your church doesn’t invest in technology, your church is going to continue to be a struggling congregation and will soon die.”
And, to senior citizens who think they are too old to learn how to use technology or can’t afford the expense of technology need to understand that technology can add to their quality of lives. Admittedly, there is a learning curve, but we are never too old to learn if we desire to do so.
And besides, using technology, i.e., smartphones, computers get easier and easier to use. Older people cannot afford “not” to have the convenience of technology.
So, technological upgrades cannot hurt families or churches.
Things have changed, but many of the rules are the sameI don’t believe technology alone is the answer to stagnant growth in the AME Church or in any denomination.
Some of our larger churches are utilizing technology in a creative way to advertize their religious programs. If there is success, it is success for them and their success does not automatically help smaller churches that need assistance.
We have large connectional and episcopal district meetings and they are advertised using creative labels. I have not seen or heard any evidence that giving episcopal district meetings different labels has increased attendance of local churches.
Different episcopal leaders and episcopal districts have tried a lot of creative programs, but I am not sure the creativity has filtered to local congregations.
Anecdotal observation does not support the notion that large convocations and gospel extravaganzas benefit local churches. The exceptions are programs like the 13
th Episcopal District’s Believe, Inc., which raises money to help local churches.
Extravagant programs are exciting and make all of us feel good, but they don’t seem to have a trickle-down effect to local congregations that systemically addresses church attendance and stewardship.
In other words, we do not see positive systemic changes that address the “condition” of worship attendance and increased stewardship. We see isolated success, but not systemic success. Problems are addressed, but the “condition” is not addressed; and there is a difference between a condition and a problem. Problems, with the appropriate actions, can often be quickly solved. Conditions cannot be quickly solved because conditions evolve over long periods of time; and can become the accepted norm.
Correcting a condition can be painful and may require radical changeIn the interim of the annual conference who is providing hands-on training, mentoring and supervision of struggling pastors and local churches that are experiencing turbulent ministry?
The quarterly conference is not the venue for providing hands-on training, mentoring and supervision of local churches because the issue of church attendance and diminished stewardship is not a problem, it’s a condition.
Bishops and creative presiding elders are doing a lot of things, but we, the AME Church and some other denominations, lack a systemic, across-the-denomination strategic plan that assists struggling congregations.
There are identifiable problemsThe first problem is that we spend too much time in church (I will explain)…and we have too many “weekend weakened churches…” (
To be continued in the next issue)
2. READER RESPONSE TO EDITORIAL AND OTHER ISSUES: -- To the Editor:Re:
TCR News Break - March 26, 2013 - A Letter to the Members of the AME Church from a Young Adult Member of the AME Church from the 19th Episcopal District
AMEN!!! AMEN!!!! AMEN!!! We should all take a lesson from this young man and "live up to the mission, vision, objectives and purpose of existence of the Church…"train members in the history and significance of the AME Church” ( The Book of Discipline 2004-2008). We do get lazy and it does not go unnoticed by young people. We should have an AME History moment EVERY month in honor of the Founding father of our Zion, the African Methodist Episcopal Church.
Mrs. Veretta Woods
-- To the Editor:Re:
TCR News Break - March 26, 2013 - A Letter to the Members of the AME Church from a Young Adult Member of the AME Church from the 19th Episcopal District
So insightful, I am certainly grateful that he has such a strong love and appreciation for the church and its founders. Kudos to him and his hard work is certainly appreciated.
Peace!
The Rev. Velma Grant
3. SOCIAL ACTION ALERT:Bishop Reginald T. Jackson, carrying the banner as the chair of the A.M.E. Church Social Action Commission , Ecumenical Officer, and as the Presiding Prelate of the 20
th Episcopal District is "making the case" for resourcing the continent of Africa.
Prior to his election as bishop, Bishop Jackson enjoyed a long standing and trusted working relationship with Senator Mendez in New Jersey. We look forward to the fruits that will come from this new network for African Methodism and the continent of Africa.
Mrs. Jackie DuPont-Walker, Social Action Commission, Consultant Director
- Sen. Robert Menendez (D-NJ) Meets with Bishop Reginald T. Jackson to Discuss Challenges Faced by AfricaAfricans’ hunger and health among issues discussed
NEWARK, N.J. — U.S. Senator Robert Menendez (D-NJ), chairman of the Senate Foreign Relations Committee (SFRC), today met with Bishop Reginald T. Jackson of the African Methodist Episcopal Church to discuss issues pertaining to the people of Africa.
“For many years, I have known Bishop Jackson to be someone dedicated to the highest principles, and I have complete faith in him as he works to improve the lives and opportunities for the people of Africa,” said Senator Menendez, who travelled to Africa as the Ranking Member of the House Subcommittee on Africa.
“Bishop Jackson and I have a boots-on-the-ground perspective of the challenges facing Africa. I appreciated the chance today to continue exchanging ideas with him about the United States’ role in helping improve the health, human rights and economic prosperity of African peoples and nations. We agree that a more self-sustaining Africa is a benefit to both Africans and Americans, and I look forward to continuing our working together to make that a reality.”
*Paul Brubaker, Press Secretary, U.S. Sen. Robert Menendez (D-NJ)
4. THE AME CHURCH 2013 CONNECTIONAL DAY OF PRAYER:The Connectional Day of Prayer, Saturday, April 13th is rapidly approaching.
The Planning Committee met and plans were shared. Some Episcopal Districts are hosting a huge worship service on that Saturday, April 13. Other districts are conducting Prayer Walks, Prayer Cantatas, Prayer Vigils and Prayer Concerts! Some have included their YPD in the Connectional Day of Prayer (CDP) observation.
Saints, it's time! Do you feel it?
It is time for us as God's Church to take up the mantle of prayer and allow God to transform our Zion! We shall be the Church Militant taking back everything the enemy thinks he has stolen from us.
Together, let us fall down on our knees on the same day, April 13 in the different time zones, which can result in radical transformation. Remember our
2013 Connectional Day of Prayer theme is "Discipleship for Radical Transformation."
You may want to go door by door praying in your community.
Another suggestion is to Twitter prayers on CDP and also, after checking with the pastor, obtain permission to open the doors of the local church from 11:00 a.m. to 1:00 p.m. so people can pray at the altar.
Please remember to pray for every Bishop in our AME Church, every Pastor and spouse in your respective Episcopal Districts, every Connectional Officer and General Officer. Always include the spouses for they truly work together as a team!
In His Service,
The Rev. Dorisalene Hughes, Coordinator of the 2013 Connectional Day of Prayer
Bishop Sarah F. Davis, Chairperson of the
Ad Hoc Prayer Committee
5. EXTENSION TO COMPETE FOR FREE REGISTRATION FOR THE 50TH QUADRENNIAL SESSION OF THE GENERAL CONFERENCE:Be a Part of the 2016 General Conference…Let Your Voice Be HeardWhen the 50
th Quadrennial Session of the General Conference of the African Methodist Episcopal Church convenes in Philadelphia, Pennsylvania in 2016, it will be an historic experience for the venerable church of Richard Allen. For one fortunate attendee with a creative mind, it will also mean being a part of that history.
The General Conference Commission will give one free registration to the person who proposes the theme that will be selected for the 50
th Quadrennial Session of the General Conference.
Bishop Vashti Murphy McKenzie, Chair of the Media and Branding Committee for the conference said, “The theme is critical for setting the tone for the work of the conference.” She added, “Whoever submits the winning entry will have something to talk about for years to come as the church comes back home to celebrate its 200
th birthday.”
The 50
th Quadrennial Session of the General Conference is going to be one of major significance for the African Methodist Episcopal Church. The conference will take place July 6-13, 2016 in Philadelphia, Pennsylvania. The church celebrates the Bicentennial— its 200 year birthday - an “once-in-a-lifetime event.”
Bishop Samuel L. Greene, Sr., President of the Council of Bishops said, “The 50
th Quadrennial Session of the General Conference of the African Methodist Episcopal Church will be a celebration which will accentuate the greatness of our Zion. This Bicentennial milestone is an opportunity to reflect on the basic beliefs and tenants upon which our founding parents established the African Methodist Episcopal Church. I encourage every AME member to share in this exciting moment by submitting a suggestion for a theme and/or logo for this historical celebration. Get excited and share your thoughts as we recognize how far we have come, impacting the world and changing lives.”
Bishop John R. Bryant, Senior Bishop of the A.M.E. Church explained the General Conference will be a celebration of advancement for the denomination and the nation.
“The African Methodist Episcopal Church is very proud of its legacy of being the oldest historically black denomination in the western hemisphere,” said Bishop Bryant. “Our event to celebrate our 200th birthday will take place at the site of our first General Conference in Philadelphia, Pennsylvania, the city of brotherly love. The African Methodist Episcopal Church was birthed in a nation that still practiced slavery. The progress that the nation has made in racial equality is made clear by the fact that the President of this nation on the occasion of our 200th Birthday is an African American, President Barack Obama.”
Just as the nation celebrates Independence Day, on July 4, the occasion ushers in this great event of the 50th Quadrennial of the General Conference, in the city that cradles independence and pride. The Connectional AME Church will continue the celebration with service to kingdom building in the City of Brotherly (and sisterly) love. “Celebrated as the birthplace of democracy and first Capitol of the United States, Philadelphia is also the treasured home of the African Methodist Episcopal Church, where our founder, Bishop Richard Allen, built the denomination’s first church, Mother Bethel,” said Bishop Gregory G.M. Ingram.
The Host Bishop of the General Conference, Bishop Ingram added, “In 2016, the First Episcopal District will serve as the host of our Bicentennial as the world recognizes us as the oldest denomination in America founded by persons of color. The Celebration of our 200th Year will include a myriad of ceremonies, parades, concerts and special exhibitions to pay tribute to our founder and many contributions members of our denomination have made around the world. It will also mark the historic 50th General Conference of African Methodism as we cast the vision of priorities for the next four years, review and propose new legislation, and elect General Officers and Bishops.”
Because of this momentous occasion, clergy and laity are invited to participate in selecting the theme for the General Conference. According to Bishop Vashti Murphy McKenzie, “This is the third time the AME Church has invited the membership to suggest the theme that is scripturally based.” This project gives everyone an opportunity to ‘let your voice be heard.’
Dr. Richard Lewis, Treasurer and Chief Financial Officer of the AME Church said, "We are excited about the upcoming General Conference in 2016, which is just over 40 months from February, 2013. As we celebrate the 50th Quadrennial in Philadelphia, which has such historical significance for the AME Church, the place where we started in 1816, it is noteworthy that both clergy and laity have the opportunity to participate by submitting a theme. Planning is crucial, preparation is critical and your contributions are paramount."
This past summer the theme for the 2012 General Conference was “Exalting Christ to Impact the World” based on St. John 12:32.
Other past themes include:
1996 “Refocusing Our Heritage, Reassessing the Present, Re-envisioning the Future”
2000 “Awakened to Serve Christ, Church and Community”
2004 “A 21
st Century Church, Serving the Never Changing Christ”
2008 "Equipping the Saints, Empowering the People, Transforming the World”
Interested individuals should email their suggestions to the Chief Information Officer,
REVJBC@aol.com, Dr. Jeffery B. Cooper by 5 p.m. (CST) on Wednesday, April 30, 2013.
The winning entry will be selected by the Executive Committee of the General Conference Commission and the Council of Bishops. The winner will be announced in
The Christian Recorder print and online issues. In addition to the AME recognition, the selected winner will receive one free registration to the 2016 General Conference. Be a Part of History…Participate!
Note: Only members of the AME Church are allowed to participate.
*Submitted by Dr. Phyllis Qualls-Brooks, 13
th Episcopal District in collaboration with the Rev. Salethia Honors, 10
th Episcopal District and Mrs. Billie D. Irving, 13
th Episcopal District.
6. DOUBLE-CELEBRATIONS FOR RETIREMENT PRODUCE DOUBLE-SURPRISES FOR BETHEL, HUNTINGTON, NY MEMBER:*Mrs. Jeanette T. Johns
Rodney G. Marve is a name that a great number of people will have reason to remember for a long, long time. He is a long-standing member of Bethel A.M.E. Church, Huntington, NY where the Rev. Larry D. Jennings serves as pastor. Some years ago, he founded the church Scholarship Fund, under the administration of his late father-in-law, the Rev. Clarence B. Johns, Jr. and since that time more than $40,000 in scholarship aid has been distributed. His rich, pleasing voice has been heard singing with the Tabernacle Choir and with the Male Chorus. He now serves as Church Treasurer. His church is a Life Member of the NAACP and he is also a Life Member.
His recent Retirement Dinner was a low-key celebration, which is the way this modest, easy-going, recently-retired Interim Library Director preferred it to be. The event was held at Captain Bill’s Restaurant in Bay Shore, NY celebrating 43 years of service to the Bay Shore-Brightwaters Public Library and the surrounding community by Rodney G. Marve. One of the highlights of the evening was the surprise appearance of Charles Hawkins who lived in Bay Shore and served as a member of its Fire Department for many years. Eight years ago he and his wife, Bettie, retired to Myrtle Beach, SC but despite the distance he had a special reason for wanting to attend this particular dinner. When Marve was a high school student, he was hired by Hawkins at the age of 16. Hawkins was Custodian of the Bay Shore-Brightwaters Public Library and Marve was hired as his helper. He mowed the lawn, shoveled the snow, did inside chores and handled all the various aspects of custodial work taught to him by the one who knew it all, Charles Hawkins.
Marve worked his way up the library ladder to being a Library Page, responsible for shelving books and keeping the shelves in good order. From there he assumed increasing levels of responsibility at the Library. He became a Library Clerk, working behind the front desk checking out books and doing other work of a Clerk. After completing Dowling College, Marve received encouragement from many of his library colleagues to continue and earn a Master’s Degree in Library Science. This, he did, studying at C.W. Post Campus of Long Island University in Greenvale.
In time, he became Head of Adult Reference Services. Hawkins likes to laugh about the fact that he’s glad he was good to the young Marve because at this point roles were reversed and he became Hawkins’ boss. They had maintained a special love and respect for each other over all these years. More years passed and Marve was appointed Assistant Director of the Library. In August 2012 the long-time Director, Eileen J. Kavanagh, died. At this time, Marve was elevated to Interim Director. Having received numerous community awards and recognition of various kinds along the way, he had traveled a long, long library road and finally he was ready for retirement.
Hidden in a darkened room at Captain Bill’s were two people, Charles Hawkins and Joe Turner, Sr., a well-known local photojournalist. They were waiting patiently to make their entrance and surprise the honoree of the evening. It all worked very well, coming as a total surprise as planned. It was delightful to see two long-time friends embrace and greet each other. The special prolonged hugs told the entire story. At that point, Hawkins presented Marve with a key to his house and a sincere invitation for him and his wife, Cynthia, to visit The Hawkins Family in Myrtle Beach, South Carolina.
Speeches were limited, as Marve wanted them. Norine Bonanno spoke for the Board of Trustees thanking him for the 43 years he had devoted to the Library and the Community. Many say that he is instantly recognizable throughout the Bay Shore-Brightwaters community by patrons of all ages as “the man from the Library.” He is widely known for his excellent public service, calm good judgment, outstanding leadership, unfailing courtesy and good humor. His personnel file is thick with letters from all manner of Library patrons commending his patience and knowledge and thanking him for his assistance. It is said by his co-workers that in thinking of him, the first thing to come to most minds is his smile.
It has become a tradition for a Library staff member to write a song with appropriate words describing the honoree of any special occasion. After receiving the printed song sheets, all in attendance rose and sang it to Marve. It had been written by Adult Reference Librarian, Dottie Ward, to the tune of “From the Halls of Montezuma.” Her words touched every important phase of his library life. This was followed by food service which was buffet style and everyone seemed to enjoy the presentation of various pasta dishes, Chicken Marsala, various salads, and many other delicacies.
Toward the end, Felicia E. Johnson, Marve’s sister-in-law, rose to speak on behalf of his family. She told a few anecdotes about the honoree before and after he became her brother-in-law and thanked all the Library staff members, those present and those now deceased, who had a hand in helping to mold a young Rodney into the man he is today and she stated that we are pleased that they are now returning him to his family to spend his well-earned retirement years.
Anxious to enjoy time with him are his wife, the former Cynthia Johns, whom Rodney met in the Library parking lot in 1974. They were introduced by her mother, long-time Head of Children’s Services at the same Library. They married in 1976 and have two children, Jeanne Marie and Joseph William.
Among the gifts received there was a brick from the massive Library Renovation Project which Marve supervised for several years. The brick had photos of the old library and the renovated one, and photos of a young Rodney Marve and a current one; all labeled “Then and Now.” He also received from friends 100 Euros and a travel guide of Europe, clearly a hint that he and his wife are expected to travel now that they are both entering their retirement years. A lovely album held "Love Letters From The Heart” – glowing tributes written by staff members, along with appropriate photos.
At the end of the evening several people requested that Rodney and his daughter, Jeannie, sing a good-bye song for them. This is an activity they are known to enjoy performing at their church. When Jeannie was about 4 years old she sang her first duet with her father. It was “Danny Boy” and they had prepared it to be sung for Eileen Kavanagh at one of her celebrated Annual St. Patrick’s Day parties. Her dad held Jeannie in his arms at that time; she buried her head into his chest, and never looked up while they sang it together. They chose to sing that song as an ending to this celebration and they also sang a family-favorite, “A Cradle in Bethlehem”. It was an evening well-spent, enjoyed even by the quiet, modest honoree.
Part Two was held a few weeks later when a two-hour reception was held in the Gallery of the Library in order to give the community a chance to say good-bye to Marve and to welcome the new Library Director, Michael Squillante. After “meeting and greeting” and partaking of refreshments, everyone was invited to the second floor of the huge, spacious Library. In an area very familiar to Marve, where he had served the public for many years, an in-place curtain was opened on cue and everyone saw the words: “Rodney G. Marve Reference Area.” No one had been prepared for this – not Rodney G. Marve, now retired, nor any member of his family. This had, indeed, been a well-kept secret and this was quite apparent from looking at the shocked, happy faces of everyone in the audience.
A friend remarked, “And he’s still alive to see it! Usually you have to be dead before something like this is named after you.” Someone else pointed out that just a few years ago a famous highway in New York City had been re-named for Jackie Robinson and just a couple of years ago a New York City bridge was renamed for Robert F. Kennedy.
Rodney likes to reflect on this story. Although he has lived in Farmingdale for many years, his roots are in Alexandria, Louisiana. He tells the story of his relatives seeking to secure his future. They put him on a train at a young age and told a red cap porter that he was going to New York and to be sure he got there safely. When he had to change trains, this porter handed him off to another red cap porter giving him the same instructions and he delivered Rodney into the hands of his aunt in New York. He has always been grateful to those two gentlemen, whose names he does not even know, but took great care of him. This is a story that is rather unusual for one of his generation. It seems to be something we might have heard of many years ago in the past.
He states further that as a young Black child in Louisiana he had been refused entry to the main Library; now he was eligible to retire, having served one of the finest libraries anywhere. “Truly”, he says, “God has a sense of humor, and He has taken good care of me”. He is so grateful to all who encouraged him as he set upon his life’s journey in New York. As he rode that long distance on the train, he thought he was coming to New York to see the Empire State Building; instead he found the opportunity of a lifetime.
*Mrs. Jeanette T. Johns
7. THE 2013 CLERGY AND LAY GALA BIG SUCCESS:By Delanda S. Johnson
On Saturday, March 23, the North Texas Conference Lay Organization of the AME Church held its 2013 Clergy and Lay Gala at the Malakoff Community/Senior Center.
The gala was an afternoon of relaxing, dining, music, and dancing. Everyone was dressed in their semi-formal attire and things were clicking.
Hosting the event for the evening was husband and wife team Marlin Roy and Jackie Ross-Roy. Greetings were given from the City of Malakoff and special acknowledgements were given by Delanda S. Johnson.
The President of the North Texas Conference Lay Organization Brother Frank Robinson extended a warm thank you to everyone and introduced the Executive Board Officers of the N.T.C.L.O. The board is a combination of Greater Dallas District under the leadership of Presiding Elder James W. Ford and Tyler District under the leadership of Presiding Elder Darrell G. Caldwell, Sr.
President Robinson presented a special certificate to entertainer Corlis Calvin, who performed later that evening. “It is a long time coming, but it’s finally here and we are here to have a good time; to dine on great food, and dance,” said Robinson.
Ms. Calvin is a native from Ft. Worth, Texas and is a graduate from Control Data Institute Technical School in Dallas, Texas. She also attended Eastfield College in Mesquite and is currently the Customer Communication Manager for Northland Communications in Mexia, Texas. She is a member of Zion Rest Missionary Baptist Church in Austin, Texas and when not at her day job, she can be found singing at various venues around Austin and around Texas; plus; performing in other states.
Presiding Elder Darrell Caldwell, Sr., who has served the Tyler District for three years and that he has enjoyed ever minute of it. Caldwell stated the Clergy and Lay Gala was a day for everyone to come together in fellowship; to have fun and indulge in good food. It is a day that celebrated the goodness of God, but also shows that you still can have a good time and still love the LORD.
Caldwell said, “The future of the Tyler District is to focus on the mission of Christ, but there is also much work to be done. The Tyler District is working on different programs to expand the needs of the people; to lead them to Christ. We focus on evangelism, church growth, winning souls to Christ, etc.; however, we’re looking forward to more training sessions at our District meeting along with having fun like we are here today.”
Presiding Elder James W. Ford has also served the Dallas District for three years. Ford explained that the Clergy and Lay Gala was a way for pastors and lay persons to come together and get to know each other. “This event was in a non-church atmosphere; to just have a good time; to enjoy the smooth golden voice of Ms. Corlis Calvin with gospel, R&B, jazz, and much more. With this type of setting, I see Pastors and Lay persons coming together in unity,” said Ford.
“The Dallas District future plans are more; however, the time frame will be cutting it close because within two years I’m planning to retire. We are looking at developing young churches in the rural areas with the larger churches adopting them; help the smaller church meet their obligation for the year. As far as today’s event, I am enjoying myself. I am as happy as a hyena; happy with a peacock tail spread out,” said Ford.
8. E CLASS TO ECOLOGICAL CONSERVATION: ORDERING MY CARBON EMISSIONS FOOTSTEPS:*The Rev. Mark Whitlock, Jr.
A few weeks ago, I turned in a 2011 E550 Mercedes; black on black leather and grey wood interior, black tinted windows, with chrome dubs on twenties for a 2013 Chevy Volt, an ecological car. After experiencing withdrawals, depression, and an E Class twelve step program, the decision was worth it. The Chevy Volt is a battery and gasoline hybrid offering on average 65 mpg. I’ve gone from E class to saving green cash and gas…
Going green is not a sacrifice, but a practical plan to save money and the atmosphere. The issue of climate change necessitates finding alternative energies. Some believe the world is undergoing a natural evolution and the concern is much ado about nothing, while others believe not finding an alternative to the world’s rapidly reducing natural resources will prove disastrous. Winters are longer and summers are hotter. We are burning up natural resources at an alarming rate.
Millions of automobiles traveling highways and byways of America release about 1.6 billion metric tons of greenhouse gases (GHGs) into the atmosphere each year; mostly in the form of carbon dioxide (CO2). Each gallon of gasoline burned creates 20 pounds of CO2 which is roughly 5 to 9 tons of CO2 each year. Additionally, about half of the oil America consumes is imported as our own resources continue to diminish. This is destroying our ozone, creating brown air and polluting future generations. What does all of this mean?
Essentially, we need to quickly rethink, relook, and retake responsibility in addressing global environmental and ecological economic problems. Church leaders may at minimum begin having the conversation about global warming, greenhouse gases, and rapid loss of natural resources. Yet there is a loud silence coming from within the faith community. Rarely is there a Word from the Pulpit!
Who will lead us out of economic waste? Answer: God sends preachers to save the earth.
Transportation costs are sky rocketing. Insurance rates are increasing. Car prices are still high. The cost of gasoline, maintenance, and repairs are far higher than the cost of the vehicle. Some pastors spend an enormous amount on cars, fuel, tires, and insurance (Lets’ not talk clothing, exotic leather shoes, jewelry, and Corporate CEO lifestyles!). Alternative energies aren’t on top of most church members' prayer requests. However, not addressing this issue, whether it gets people to think about going green on their next car purchase or driving home the realities of ignoring this issue altogether is unwise. Church people are however very concerned with the pastor’s compensation package. Pastors are equally concerned with salary, car allowance, health benefits, retirement funds, reimbursement for continuing education, and housing allowance/parsonage repairs. Churches are cutting costs because of poor economic times. Pastors are demanding good compensation packages! And the beat goes on...
According to salary.com, the average salary for a pastor is a little over 82 thousand dollars per year. The may sound like a hefty salary, but most pastors earn every penny of it. However, if naysayers took the time to understand how much time and effort goes into leading, counseling, organizing and growing a church congregation, perhaps the negative commentary would cease (at least dissipate). But, what if leading mega church pastors would consider coming out of expensive high gas consuming vehicles into inexpensive fuel saving hybrids. This is in no way a criticism against my colleagues, but a call to consider going green and setting a standard for saving money.
These days I hardly miss my Mercedes (much)! I’m enjoying the savings in gas, the quaint amenities and most of all the joy of going green and cutting transportation expenses in half. Now, church members are talking about coming out of expensive cars into hybrids!! The Bible says in Romans 12:2: Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.
*The Rev. Mark Whitlock, Jr. Senior Pastor of Christ Our Redeemer AME Church, Orange County, California
9. ST. PAUL AME, LEXINGTON, KY STEPS UP THE BEAT IN COMMUNITY HEALTH AWARENESS AND FASHIONS:The Rev. Maxine L. Thomas
When God fashioned man in the image of Himself, He beheld the man Adam and the woman Eve whom he had created, and God said, “That’s good!” St. Paul AME Church in Lexington, Kentucky where Presiding Elder Troy I. Thomas is the pastor continues to say, “That’s good,” as they raise the standard for health awareness through celebration of physical, mental and spiritual wellness each year at the church’s “Annual Step in the Name of Fashion—A Community Celebration of Style and Self-Image.”
Thus, A capacity crowd of nearly 300 filled the auditorium of the S.P. Rawlings Conference and Multi-Purpose Center in Lexington, Kentucky on Sunday, March 10, 2013 for the Fifth Annual “Step in the Name of Fashion” and as in years passed, men and women and boys and girls from throughout Lexington and surrounding communities gathered for an afternoon that would be both educational and entertaining.
Partnering with the Lexington Fayette County Health Department as well as other local agencies, the event was opened with a Community Health Fair where health screening included free HIV testing. While HIV/AIDS continues to reach epidemic proportions especially in the African American communities, the message to those attending was that knowing your status is important in helping end this crisis in our communities. Among other health awareness representatives were agents from the “Chiro One Wellness Center” in Lexington, who provided information on chiropractic service availability. A variety of information on diseases including diabetes, stroke, and heart disease was made available as well. Knowledge is power and when churches encourage a community to be sensitized to health issues and concerns, we join hands with health agencies and empower people to engage healthy living that leads to stronger and healthier communities.
Helping build healthy self-esteem is a forefront concern in promoting health and wellness, and this measure of health was encouraged and celebrated as the message, “when you look your best, it helps you to feel your best,” was actualized in top notch modeling by one of Kentucky’s top modeling companies, Images Model and Talent Agency from Lexington. With Ms. Valeria Swope, as the announcer, the afternoon was a dazzling delight as models stepped to the beat of fashion and style. Walking in rhythm and moving in style, step by step, they exuded confidence, poise and style. Macy’s of Fayette County Mall is a proud sponsor of this annual event, and once again provided a “Macy magnificent” afternoon of spring and summer fashion in play wear, business, casual, and formal attire. Looking your best is not limited to the style of dress on the outside, but inner beauty shines and we boost our confidence when we creatively blend what we have and accentuate it with a positive attitude and a “uniquely you” personality. Images’ models were joined by Presiding Elder Thomas, and his wife, assistant pastor, the Rev. Maxine L. Thomas as they took “the runway” modeling the image of executive style and an evening unforgettably, as they showed off the attire they wore to the recent Presidential Inaugural Ball. The ministerial couple, with enthusiastic elation, models by their lifestyle, what it means to have a happy and healthy marriage as they continue to “take the runway” in preaching the gospel, shepherding the flock, and engaging in community service together.
Other highlights of the wonderful afternoon included a show of hairstyles featured by DeShaune Wilson of Shaune Victoria salon, and Veronica gentry Hair Artist by Roni, both of Lexington; shopping with numerous vendors; the generous giving of door prizes; and enjoying a variety of musical genres. Mr. and Mrs. Kelly and Charity Roberts were extraordinary MC’s for the occasion as they wowed the audience with their humor and charm throughout the evening. Mrs. Ella J. Smith and Mrs. Priscilla Sullivan were the co-chairpersons for this year’s illustrious event.
Step in the Name of Fashion was a total church membership effort and shows what churches are able to do when each member works step by step together to make each vision a dazzling reality.
Historic St. Paul AME Church steeped in history and tradition has been a bridge to a brighter future from generation to generation for 193 years. Thus, it continues to shine in the greater Lexington area as it gives free tours throughout the year to middle school, high school, and college students, as well as those visiting the city of its historic underground railroad which is situated behind a red curtain draped at the back of the pulpit. The narrow stairs behind the curtain lead to a small square shaped room with wooden floors and a sullen, empty interior about 12 ft. X 12 ft. in space. Here, black slaves traveling north to freedom lodged for safety as they secretly journeyed to freedom and opportunity. The church was recently featured on WLEX News, Lexington’s leading news channel, on ‘Mystery Monday, a news segment that features historic sites in Lexington. As Presiding Elder Thomas pulled back the curtain and ascended the narrow stairs to the past in an interview for this program, throughout the year, he continues to share the vision of a church that objectifies to prepare future generations through outreach and missions to give life changing service in this present age.
10. EVANGELIST MARGARET WILSON (1839 - 1906):Written by James E. Johnson
Mar 27
Among African American church-women of the nineteenth century, few were more effective in church building and proselytizing than evangelist, Margaret Graeson (Grayson) Wilson. In an era when racial oppression was pervasive and few women assumed such leadership roles, Margaret's speaking abilities and leadership skills never failed to attract new members to her churches. Her pastoral success reflected an element of historic activism among women in the AME Church.
1The daughter of George and Julia Graeson was born in Baltimore on January 11, 1839. As a young girl Margaret attended the influential Bethel AME Church where Daniel Payne, the theologian, Church historian and future Bishop was pastor from 1845 to 1850.
2Exposure to that iconic figure and to Bethel’s well developed social and educational programs, undoubtedly stoked the fires of religious devotion and social consciousness in young Margaret.
In 1860, as the United States hurtled toward Civil War following the election of President Lincoln, young Margaret planned to wed her fiancé, Luther H. Wilson. A waiter by trade, Luther had spent at least part of his childhood living in the warden’s quarters of the Maryland Penitentiary in Baltimore. By age 9 he was apprenticed to Warden Isaac Denson’s wife, Rachel. Luther’s mother probably had difficulty caring for him and he was ensnared in Maryland’s extensive apprenticeship system. According to Luther’s death certificate, his father was unknown.
Margaret and Luther married on April 30-just two and a half weeks after the war began. Eleven days before their marriage, the wars first casualties took place in their city when the Sixth Massachusetts Infantry-on its way to defend Washington, D. C.-was attacked by a pro-Confederate mob. Four soldiers and twelve rioters were killed. Moreover, as rumors of slave rebellion circulated around the state, Union general Benjamin Butler sought to placate Maryland slaveholders by offering to suppress any such uprising. Those cataclysmic events created stark moments of uncertainty and may have speeded up the couples wedding date.
After the Federal government began recruiting black troops in mid 1863 Luther joined the Union army and served as a sergeant in Company B, Fourth Infantry, United States Colored Troops. He enlisted on July 21 and is described on his muster-in card as; 24 years old, five feet six inches in height, and of black complexion. Led by its venerated sergeant-major, Christian Fleetwood, the Fourth USCT saw combat at the Battle of New Market Heights near Richmond, the siege of Petersburg, and elsewhere. On May 4, 1866 Luther mustered out with his regiment in Washington, D. C. and Margaret gave birth to their only child in January 1868. Little Alexander was two years old when his mother became a missionary.
Freedmen Bank records show the Wilson family, living in Baltimore as late as 1872.
3Sometime between that year and 1880, the family relocated to Cape May, New Jersey. From this point forward, Wilson's church involvement began to flourish. Although gender bias prevented her ordination, she labored in the field as missionary until the sitting of the New Jersey Conference, at Bridgeton, in 1883, when she was appointed to Haleyville Mission.
4Like her, many congregants were relatives of Civil War veterans that had moved to New Jersey in a significant post war black migration from Delaware, Maryland, and Virginia.
By the late 1880s Margaret had become a renowned evangelist in the New Jersey Conference of the African Methodist Episcopal Church (AME). Her labors yielded a reputation that was national in scope. Reports of her activities frequently appear in the AMEs nationally distributed weekly newspaper,
The Christian Recorder. In July 1882, readers were informed that, Sister Margaret Wilson of Cape May, N.J., will hold an eight days meeting in the AME Church grove, at Millville, N.J. commencing, July 6. All the ministers wives of the Camden district are a committee of the who's [SIC] and they are requested to meet at Millville on July 5
th. It is hoped that the officers and members of the auxiliaries will manifest a deep interest in this meeting. The Rev. F.J. Peck, of the Baltimore Conference, and other brethren of the different Conferences are expected. All are invited to help in this good work.
5Superior leadership qualities and a formidable work ethic were the hallmarks of her ministry. Margaret's first church building effort occurred at Haleyville (Port Norris). A December 1883 report read, Haleysville [sic] mission has two points - Haleysville and Port Elizabeth. Sister Margaret Wilson is pastor. She is doing very good work and the Lord is crowning her labors with abundant success. She has purchased a lot at Haleysville, paid for it, and it is properly deeded to our church. Since then she has bought a house that can be easily converted into a church; and the best of all, she pays everything as she goes. The house is already paid for and she is preparing to move it and have it remodeled.
6From 1882 to 1884, Margaret received periodic payments for her pastoral leadership at Haleyville. A compensation arrangement had been previously supported in an AME Conference report: We find our home mission work on the gradual advance. Haleyville Mission, by the earnest labor of Sister Margaret Wilson, our conference missionary, through God has done a noble work. We therefore recommend that Sister Wilson be requested to confine her labors more closely to the work in this conference, and that she receive aid from our conference missionary funds.
7Supplementing her husband’s income from doing common labor, Margaret was subsequently paid sixty-four dollars in 1882, twenty-eight dollars in 1883, and forty-two dollars in 1884.
In 1885, The Christian Recorder noted the impact of addresses delivered by Margaret and other nationally known female leaders at a conference in Virginia.
In the Virginia Conference nothing so much arrested the attention as the earnestness and golden speeches of the Rev. Mrs. Wilson Mrs. Frances E. W. Harper, the poetess and reformer, and Mrs. Downs, President of the Women's Temperance Union.
8By 1890, the Wilsons were living in Franklinville where her career reached its zenith. Wilson’s role in founding the A.M.E. church in Franklinville is noted in Conference records.
Franklinville The people were gathered together through our efficient evangelist, Margaret Wilson, and organized July 4
th 1886, by J. H. Morgan. Since that time they have received donations of money and lumber from the kind friends around them, enough to put up a nice little church; the foundation having been laid, and the corner stone laid on the 16
th of April, by Presiding Elder Mills and myself [Morgan]. The churches in the neighborhood are very kind, opening their doors for their services and preachers.
9Franklinville was also home to Alexander, his wife, Lavinia, and their six children. They lived in the Janvier section of Franklinville while Margaret and Luther resided in Malaga.
Near the end of the century, Margaret and Luther moved to the Camden County community of Chislehurst in Winslow Township. There, Margaret’s evangelizing skills once again drew a number of converts into the A.M.E. fold. In 1902 The Christian Recorder reported Sister Margaret Wilson; the faithful evangelist of New Jersey conference has scored a signal victory at Chislehurst. She has, as a result of the recent revival, added 17 to the membership of our little church there.
10Nurturing the faithful over the last quarter of the twentieth century was challenging in an era of intensifying racial oppression. Lynchings occurred almost daily over the course of her tenure and in 1896 the Supreme Court ruled that racial segregation was constitutional. After thirty plus years of fostering the social gospel of the AME Church, Evangelist Wilson began to tire in the early 1900s. She developed heart failure and passed away on July 4, 1906.
Luther is identified on the 1910 federal census as a widower living on Grant Avenue in Chislehurst. Sometime later, the aging Civil War veteran, along with son Alexander and his family, relocated to Perth Amboy in Middlesex County. Luther passed away in that city on February 8, 1916.
James E. Johnson, Ph.D.
Independent Researcher
1 Evangelist Jarena Lee (1783-?), of Cape May was the first woman authorized to give a sermon in the AME Church. Authorized in 1819 by Bishop Richard Allen, her first sermon was delivered in Philadelphia at Mother Bethel AME. Lee went on to preach from Virginia to Canada and as far west as Ohio. See Also, Jualynne E. Dodson, Engendering Church: women, Power, and the AME Church, (New York: Roman & Littlefield Publishers, 2002.
2 In 1852 Daniel Payne was elected a Bishop in the AME Church. From 1856 to 1876 he was the president of Wilberforce University in Xenia, Ohio.
3 Freedmen Bank Records,
Ancestry.com.
4 Morgan’s History of the AME Church in NJ
http://slic.njstatelib.org.
5 Grove Meeting, The Christian Recorder, 20 July 1882.
6 The Camden (N.J.) Presiding Elder District, The Christian Recorder, 6 December 1883.
7 Morgan’s History.
8 Notes From The Field. More About Virginia, Christian Recorder, 28 May, 1885, African American Newspapers,
http://www.accessible.com.proxy.libraries.rutgers.edu.
9 Morgan’s History.
11. PAUL QUINN TO HOLD DEFERRED ACTION WORKSHOP:DALLAS – March 25, 2013 – Paul Quinn College will present “Working Towards a Greater WE Legally: A Deferred Action Workshop” on April 2, 2013 at 6:30 p.m. on campus at 3837 Simpson Stuart Rd. in the Grand Lounge. The presenter will be Kendrea Tannis, the founding dean of the Work Program at Paul Quinn College.
“This is an opportunity for community members to learn about the Deferred Action Program, which affects millions of families across cultures,” said Tannis. “Paul Quinn College is working to ensure that all students, regardless of their legal statuses, are presented with opportunities to better themselves by furthering their education. In the Quinnite Nation we believe in working towards a greater WE.” Paul Quinn’s institutional ethos is WE Over Me.
"This is another example of our brand of servant leadership" said Michael Sorrell, Esq., president of Paul Quinn. "A number of our students and their families are affected by this legislation and the other issues surrounding immigration reform. We are proud to support their efforts to qualify for residency and citizenship."
In June of 2012, the Obama administration announced a program officially titled, “Deferred Action for Childhood Arrivals”. Under the program, the Department of Homeland Security agreed to grant undocumented young people a renewable two-year work authorization and reprieve from deportation. It is estimated that more than 1.4 million young people could qualify for Deferred Action; and as of August 2012, the Department of Homeland Security began accepting applications. If candidates meet the specified criteria, they are issued a social security card, which acts as their temporary work authorization, and reprieve from deportation. Recipients of Deferred Action must apply for a renewal of their documents every two years. In many states, including Texas, acquisition of the social security card also makes it possible for recipients to obtain a driver’s license. Though not a path to residency or citizenship, the Deferred Action program gives many undocumented young people and official protected “status” in the United States.
The Work Program at Paul Quinn College is one component of an innovative educational model that helps students get real-world work experience by working in campus offices and departments as employees while reducing their student debt. Modeled after the country’s seven federal work colleges, Paul Quinn is looking to become the eighth work college by 2014. Once that is accomplished, Paul Quinn will be the only work college in Texas and the only HBCU to be included in the federal work college consortium.
About Paul Quinn CollegePaul Quinn College, the 2011 HBCU of the Year, is a private, faith-based, four-year liberal arts-inspired college founded by and affiliated with the African Methodist Episcopal Church.
Eddie Francis, Director of Communications
12. WILBERFORCE UNIVERSITY COMMENCEMENT SPEAKER STATE SENATOR – 25TH DISTRICT:State Senator Nina Turner, representing Ohio’s 25th Senate District, including portions of Cuyahoga and Lake Counties, has devoted her career to strengthening Northeast Ohio and improving the lives of those who call it home. Championing innovative solutions to critical challenges, she has sought to promote collaboration and regionalism in local governance, worked to ensure that our state’s workforce is ready to leverage 21st century opportunities, and fought to maintain the economic security of the middle class. Turner sees education as a crucial element of economic prosperity, and believes that if individuals are provided the means, they will craft their own American dream.
A first generation college graduate, Turner holds an Associate’s degree from Cuyahoga Community College and Bachelor’s and Master’s degrees from Cleveland State University. Beginning her professional career as a legislative aide in the Ohio Senate, she soon returned to her hometown of Cleveland to serve in the administration of former Mayor Michael R. White. She later advocated on behalf of the city’s school children as the Director of Government Affairs for the Cleveland Metropolitan School District and went on to become the first woman elected to represent Ward 1 on Cleveland City Council. During this time, she championed issues related to quality of life and community transformation while working to establish the Derek W. Owens Memorial Scholarship Fund in honor of the slain Cleveland police officer. Senator Turner remains deeply invested in her community, serving as a mentor to students and young people to help prepare the next generation of leaders.
Senator Turner continues to fight for the people of Northeast Ohio and the state as a whole. She was at the forefront of the campaign to reform Cuyahoga County’s government into a transparent and accountable institution was a key early supporter and lead sponsor of legislation that laid the groundwork for a transformation of the Cleveland schools, and has gained a reputation as a fierce advocate on issues of workers’ rights, women’s rights, and voter equity. These efforts have led to regular appearances on MSNBC, CNN, and syndicated radio news programs across the country.
In addition to her service in the legislature, Turner takes great pride in her role as a professor of history at Cuyahoga Community College, seeing this as an opportunity to help people surmount obstacles in their lives through hard work and education. In 2011, Turner was tapped as a Legislative Champion for Children and named “Most Valuable State Senator” by The Nation magazine. Turner was also designated in 2012 as a “Friend of the Labor” by the Coalition of Labor Union Women. A champion for change in her community, she is a graduate of Leadership Cleveland 2011 and has been included in “The Power 100: Northeast Ohio’s Most Influential People” by Inside Business magazine for the past three years.
Turner currently serves as Senate Minority Whip, the Ranking Member on the Insurance & Financial Institutions Committee and Finance Subcommittee on Education, as well as a member of the Ohio Ballot Board. She is also a board member of the Great Lakes Science Center, the United Way of Greater Cleveland, and the Cleveland Police Foundation. Senator Turner is married to Jeffery Turner, Sr. with whom she has a son, Jeffery, Jr., who is a lieutenant in the Ohio National Guard Military Police and a student at Cleveland State University.
The Baccalaureate Service will be held on Saturday, May 4, 2013 at 10:30 a.m. (Speaker to be announced)
The Commencement Exercises will be held at 2:00 p.m. at the Gaston F. Lewis Arena Alumni Multiplex at Wilberforce University, 1055 N. Bickett Road, Wilberforce, Ohio.
WILBERFORCE UNIVERSITY SECOND ANNUAL LITERARY FESTIVAL: Wilberforce University invites you to attend its second annual Authors and Publishers Literary Festival, Thursday, April 11, 2013 from 11 a.m. – 5 p.m.
The Festival promotes the stability and economic parity of African American Authors and Publishers, inclusive of Black Africa and Diaspora and is designed to enhance literacy and reading among our youth and adults.
13. WILBERFORCE UNIVERSITY HONORING COMMITMENT TO EXCELLENCE:President’s Honors Convocation will be held on Tuesday, April 9, 2013 11 a.m. at the Alumni Multiplex.
Every college takes pride in the achievements of its students and faculty.
More than one hundred of Wilberforce’s most outstanding students are recognized annually during the Presidents Honors Convocation.
Classes are cancelled and offices will be closed Tuesday, April 9
th from 11 a.m. – 1 p.m.
Dr. Patricia Hardaway is the President of Wilberforce University.
14. THE NEW MIDDLE CLASS FAMILY:By Dedrick Muhammad, Sr. Director of the NAACP Economic Department
It’s easy to forget that multigenerational households were once the rule, not the exception. The 1950s nuclear family was only possible because a thriving middle class and social safety net fostered newfound economic mobility. But the middle class has shrunk considerably in the last few decades, besieged by years of stagnant wages, rising debts and a growing concentration of wealth at the very top. It’s clear that nuclear families no longer make sense for everybody. In fact, thanks to its compelling economic advantages, multigenerational families may become the new norm in today’s post-recession economy.
A recent U.S. Census Bureau study shows that 4.3 million households now contain multiple generations — a 13% increase from 3.8 million households in 2008.
Moving in with family, cushions the blow of a job-loss by giving newly laid-off workers valuable time to regroup. The unemployed have two options going forward: search for a new job, or undergo additional training. Both of these options can take a long time. Sharing a roof with family makes it easier to go back to school or pursue an internship without worrying about rent. Instead of scrambling to take a low-wage job to make ends meet, those living in multigenerational households can plan for the long-term and hold out for a wealth-building position that provides higher salaries, health insurance and a 401(k).
Living with more people also creates more financial savings. Paying for Internet, cable, heat and other utilities for one home eliminates duplicate bills in several different homes. Sharing mortgage and car payments among more people also greatly eases the financial burden for everyone. Living with family can also substantially cut down on domestic labor — families living with elderly relatives save on nursing-home payments, while working mothers can cut child care costs. Household chores such as cooking, cleaning and maintenance work can be less time-consuming with more people around to help out.
Overall, moving in with relatives translates to tangible benefits: the multigenerational household poverty rate is substantially lower than that of other households. Moreover, a study by Pew shows that multigenerational living brings the greatest benefits for economically vulnerable groups disproportionately affected by the Great Recession — Blacks, Hispanics and young adults. Living with family has its own set of challenges, but its benefits may provide a lifeline for many members of the endangered middle class.
(This article was originally published on BET.com)
15. LETTER TO THE AME CHURCH FROM A YOUNG ADULT MEMBER OF THE AME CHURCH FROM THE 19THEPISCOPAL DISTRICT:TCR Editor’s Note: We have left the spelling of many of the words as they appear on the Continent
Dear Members of the African Methodist Episcopal Church:*Mxolisi Henry Vilakazi
March 26, 2013, marks the 182 years since the death of the “Freedom’s Prophet,” our founding Father, the Rt. Rev Richard Allen. It is against this background that I have decided to take this time launch our minds back to 253 years ago when the Rt. Rev Richard Allen was born on the 14th of February 1760. I have decided to use this occasion, of the anniversary since the death of Richard Allen, to equally craft this letter as a discussion document in our various corners where the AME Church exists.
Joel Netshitenzhe on the occasion of the memorial lecture of Oliver Tambo asserted that “The celebration of the lives of President (Oliver Tambo) constitutes more than just an opportunity to learn about history. Neither is it merely to marvel at the stars which rendered much light through the pall of darkness that apartheid colonialism cast over our country and its neighbourhood.
These celebrations are, in part, to express our appreciation of the sacrifices that have made it possible for us to stand tall as free women and men, at last with the opportunity to shape our destiny. By elevating the memory of the best among us, we are seeking to extract the best from within ourselves as individuals” (
www.mistra.gov.za)
I am equally taking advantage of this occasion, marking the death of Richard Allen, to live up to objectives of the African Methodist Episcopal Church which include amongst other “ …train members in the history and significance of the AME Church” (
The Book of Discipline 2004-2008)
However, in the narration of the life and experiences of Richard Allen, I will attempt to live up to what Joel Netshitenzhe assumes should be the task of a memorial lecture “…opportunity to learn about history, marvel at the stars which rendered much light through pall of darkness ...” (
www.mistra.org.za). In addition, this document will seek to provoke current discussions in the church and seek to sort solutions from the life and work of Richard Allen, the Founding father of our Zion, the African Methodist Episcopal Church.
Who is Richard Allen?Richard Allen is an African American Born in Delaware on the 14th of February 1760 (
www.wikipedia.org.za). Richard Allen was born into slavery. His father and mother were enslaved at the time of his birth. Allen and other five of his siblings (brothers and sister) were enslaved. In his own autobiography, Richard Allen narrates that he was born in slavery enslaved by a lawyer who was a Chief Justice Benjamin Chew (Allen, 1833).
When Allen was at a tender age, Benjamin Chew was encountering financial problems and was forced into selling Allen’s Mother and three of his siblings (www.earlyamerica.com). From this moment, nothing is said of Richard Allen’s father. It is safe to assume that by this time his father has passed on. At this stage, Allen was separated from his mother and other siblings, which history does not account on whether he re-united with them at a later stage. It is safe now to assume that Richard Allen relied on his elder brother and sister, whom he was left with at Benjamin Chew’s house as slaves.
There is equally little account on Richard Allen’s early life except that he was a slave. However, to get a better understanding of who was Richard Allen, consultation of other material is found necessary. In his autobiography, Richard Allen portrays himself a staunch born again Christian who believes in prayer and who worships the Lord Almighty at all cost. He tells of his conversion at the age of 17 when he was slaved but heard the Good News from the St George Methodist Church. He further elaborates on his praying and preaching times which will be discussed at a later stage in this document.
James McCune Smith, the first African American Physician and intellectual describes Allen as “the very soul of black reform, representative of an ever expanding spirit of human freedom” (Newman, 2008).
In 1876 John Langston, when delivering the Allen Memorial speech in Allen Memorial “hailed Allen as among Americas original “abolition worthies” and a man whose equalitarian spirit and moral courage was needed more than ever” (www.biography.com). The (
www.wikipedia.com) further describes Allen as a “man who was most fitting figure with which to begin publicly memorizing black history” it continues to argue that “Allen was the consummate race man whose rise from slavery to freedom contained the ultimate expression of American genius.”
In 1894, Douglas Fredericks call Allen nothing less than “the author of the Declaration of independence and racial equality” (Newman, 2008). A year earlier in 1893, Douglas said in description of Richard Allen, “among the remarkable men whose names have found deserved place in American Annals, there is not one who will be longer remembered or whose memory will be more sacredly cherished by coming generations of colored Americas than will the name and character of Richard Allen.”
Newman (2008) argues that WEB Du Boois celebrated Allen’s liberationist Christian ethics as a model for rising black reformers” whereas Turpin NH simple argues that Allen was truly a Moses” In addition, in 1865 Bishop AW Wyman told a crowd on the birthday celebration of Allen that “Rome had her Caesar, German her illustrious Martin Luther, America has her George Washington, Thomas Jefferson and Abraham Lincoln, African American could profoundly offer their illustrious hero, Richard Allen.”
David Leering argues that “Allen was a man who fought slavery before Lincoln was born, tireless abolitionists, community activists, a minister and a black founder” he further argues that “ Allen’s seven decades on American soil illuminates, among other key issues, race relations in the late 18 and 19 centuries, the advent of the black church and black abolitionists, the rise of black leadership tradition and print culture, the variety of black nationalism and political discourse espoused by African American reformers through time and the ever expanding debates over black identity in the Atlantic world.”
Lastly, Newman (2008) records that “ American blacks and white must offer thanks and praise to the sainted Richard Allen for his noble soul and spirit for laying so firm a foundation of liberty for his sons to build upon.”
This is how those who walk side-by-side with Richard Allen describe him for generations to know and understand Richard Allen. This character portrait of Richard Allen requires urgency amongst members of the Church on what has resulted in the church producing such cream of society. Like Richard Allen. While in later part, it will be understood that the AME Church continued to produce cream or attract cream amongst its ranks such as Daniel Payne, Henry McNeal Turner, Charlotte Maxeke Mangena Mokone and others. What must the Church immediately do to restore its dignity as a supplier of society of the requisite leadership to solve societal issues? In the above descriptions, it shows that Allen was not a passive Christian who relied on prayer for solutions, but it is clear that though he prayed he also took necessary steps to achieve what he prayed for, freedom!
The character and persona of Richard Allen paraded by the various authors warrant that every member of the African Methodist Episcopal Church must be a champion of transformation in society. Richard Allen, from the above narratives indicates that he espoused values of active citizenship and active participation of the Church in affairs of the Society.
It is so safe to argue that if our present situation represent itself in the grave of Richard Allen, he will be shocked that the African Methodist Episcopal Church has adopted a passive position when wars continue to undermine our humanity, human trafficking continue to strip our people of their pride. Allen would receive with a frowning face that the African Methodist Episcopal Church adopts a “watch and see” attitude to growing corruption in our governments, women continue to be the subject of abuse, and children had adopted alcohol as the quickest vehicle to destroy their lives. I am confident that Richard Allen would disapprove of our lack of action to the growing trend of illiteracy in our society and the declining ability of our children to read and engage in academic activities.
Indeed, it would not require Pythagoras theorem to envisage that Richard Allen would disapprove of our sudden silence in the mist of poor service delivery to the people. He would continuously remind us of our mission, vision and purpose for existence as to be able to stand for the downtrodden, poor and marginalised. He will be shocked that the AME Church has adopted a silent approach and a cheerleaders approach when people across the world do not have access to water and clean water. He would be vehemently opposed to our silence when leaders of our government adopt a policy of me first and the people later. Definitely, he would not believe that there is an AME Church in South Africa considering its silence when our police service has become the butcher of striking miners and killer of wrong car packers. He will assume that there is no AME Church when a president build and renovate his houses for over R206 million when his immediate neighbours are in a mud house without work.
Needless, to argue that Allen would be shocked at the silence of the YPD and the Church when our children in various schools go to school without textbooks at a time government incurs wasteful, irregular, unauthorized expenditures of billions of Rands. Indeed Allen would assume that in each and every level of the AME Church, the church has instruments like FAS as a wing of social change and transformation where the AME exists. More shockingly, some of the roads leading to the AME Church are not in good conditions, this would not happen in Richard Allen’s time especially in a democracy like ours.
The way Richard Allen is portrayed he would be shocked that in the AME church there are people who engage in infidelity, promiscuity, alcohol and other social ills identified by the Free African Society. I am without a doubt that in the face of Allen, there would not be a child in the AME and its surroundings that do not completed an undergraduate degree and there would be no drop out in the AME Church. Surely, something must be done to ensure that the persona and character of Richard Allen remains.
Richard Allen: Slavery & ChristianityRichard Allen was enslaved until he was 20 years in 1780. At the time of his enslave, Richard Allen was called Negro Allen until he changed his name in 1780 to Richard Allen. Allen in his autobiography describes his slave master, amongst his own writings, Allen reflect the following about his slave master:
• Unconverted but good master
• He was more like a father to his slaves
It is also clear that Allen had a good working relationship with his brother and the slave master. This is reflected in a variety of Allen’s writing. “We left our master's house, and I may truly say it was like leaving our father's house; for he was a kind, affectionate, and tender-hearted master, and told us to make his house our home when we were out of a place or sick. While living with him we had family prayer in the kitchen, to which he frequently would come out himself at time of prayer, and my mistress with him. At length he invited us from the kitchen to the parlour to hold family prayer, which we attended to” (Allen, 1883)
Richard Allen narrates that when he was 17 years old; he was converted into becoming a Christian. He narrates that he would attend prayer meetings on a Thursday at St George Methodist Episcopal Church, where he got saved at the age of 17 in 1877 ( www.wikipedia.com). Allen narrates his religious life for a moment when he writes “My mother sought the Lord and found favour with him, and became a very pious woman. There were three children of us remained with our old master. My oldest brother embraced religion, and my sister. Our neighbours, seeing that our master indulged us with the privilege of attending meeting once in two weeks, said that Stokeley's negroes would soon ruin him; and so my brother and myself held a council together that we would attend more faithfully to our master's business, so that it should not be said that religion made us worse servants, we would work night and day to get our crops forward, so that they should be disappointed. We frequently went to meeting on every other Thursday” (Allen, 1883)
Allen and his brother took advantage of their master’s goodness. He was convinced that keeping slaves would not give him favour with God. At this time, Allen has convinced his master to invite preachers from the St. George Methodist Church to come preach at the house and neighbouring areas. The master agreed. Then there were services in the house of the Master which Allen elaborates on when he indicates that “Freeborn Garrison preached from these words, "Thou art weighed in the balance, and art found wanting." In pointing out and weighing the different characters, and among the rest weighed the slave-holders, my master believed himself to be one of that number, and after that he could not be satisfied to hold slaves, believing it to be wrong. And after that he proposed to me and my brother buying our times, to pay him sixty pounds gold and silver, or two thousand dollars continental money, which we complied with in the year 17” (Allen, 1883).
Allen and his brother redoubled their work to buy themselves out of slavery. Allen took on a variety of job to accumulate the $2000 dollars including cutting cord wood, working in a brickyard and driving a wagon. Allen seemed to enjoying driving the wagon as it allowed him time to meditate and preach in various stops he was driving around, he narrates “…The first day my hands were so blistered and sore, that it was with difficulty I could open or shut them. I kneeled down upon my knees and prayed that the Lord would open some way for me to get my living. In a few days my hands recovered, and became accustomed to cutting of wood and other hardships; so I soon became able to cut my cord and a half and two cords a day. After I was done cutting, I was employed in a brick-yard by one Robert Register, at fifty dollars a month, continental money. After I was done with the brick-yard I went to days' work, but did not forget to serve my dear Lord. I used off times to pray sitting, standing, or lying; and while my hands were employed to earn my bread, my heart was devoted to my dear Redeemer. Sometimes I would awake from my sleep preaching and praying. I was after this employed in driving of wagon in time of the continental war, in drawing salt from Rehobar, Sussex County, in Delaware. I had my regular stops and preaching places on the road. I enjoyed many happy seasons in meditation and prayer while in this employment.” (Allen, 1883)
Within three years, Allen had accumulated the required U.S. $2000 to free himself from slavery. At the age of 20, in 1780, Allen was freed. He then changed his name from Negro Allen to Richard Allen (
www.earlyamerica.com). Allen’s freedom meant he would have more time to exhort house to house preaching the living gospel. “After peace was proclaimed I then travelled extensively, striving to preach the Gospel” (Allen, 1883). “… I went into New-Jersey, and there travelled and strove to preach the Gospel until the spring of 1784. I was employed in cutting of wood for Captain Cruenkleton, although I preached the Gospel at nights and on Sundays. My dear Lord was with me, and blessed my labours--glory to God--and gave me souls for my hire. I then visited East Jersey, and laboured for my dear Lord, and became acquainted with Joseph Budd, and made my home with him, near the new mills--a family, I trust, who loved and served the Lord.” (Allen; 1883). It is clear that Allen’s release from Slavery meant serving the Lord at best.
Allen continued to preach the Gospel and in 1784 he became a qualified preacher but restricted to preach to the black congregation at the Methodist Church. He was restricted to morning sessions at 5:00 a.m. At this stage Allen only preached to the black people in the church not the whites. However, he continued preaching the gospel! He loved the gospel.
In 1786, Richard Allen was given a license to preach. However, this did not change his audience. He continued preaching at 5:00. Allen’s preaching theology revolved around two key believes:
(i) Christian morality, (ii) and liberation theology. Those who listened to his preaching emphasised that Allen preferred preaching sermons from Exodus -“God destroyed kings and princesses for their oppression of slaves.” Others who witnessed his sermons confirm that he also like sermons on:
• Psalm 68 “Princess shall come out of Egypt…Ethiopia shall stretch forth its hand to God”
• Psalm 37:11 “The meek shall inherit the earth”
• Psalm 37:37 “Mark the perfect man and behold the upright, for the end of that man is peace”
• Psalm 37:7 “Rest in the Lord and wait patiently for him”
• 1 Peter 2:9-10 “9 But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. 10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.”
• Isaiah 62:1 “For Zion’s sake I will not keep silent, for Jerusalem’s sake I will not remain quiet, till her vindication shines out like the dawn, her salvation like a blazing torch”
• Daniel 5:7 “Thou art weighed in the balances, and art found wanting."
In his religious circles, it is argued that “Allen was a man for whom propriety and dignity remained key parts of his identity” (Newman, 2008). Newman, (2008) continued that Allen had a super-serious personality and everyone new from one look at him, was literate, moral and upright and was in control of how people saw him. He was known as a religious man, minister of the Gospel, and eventually the nation’s first black bishop”
Allen, it is argued also believed in his theology that free blacks needed religious guidance to navigate through the rough water of freedom in the late 18 centuries, he ( Allen) also believed that religion provided moral discipline necessary to survive white prejudice and that Christianity taught piety and compassion, industriousness and perseverance (
www.wikipedia.org).
Allen continued to preach in the Methodist Church. In 1787 while they were in worship he witnessed a harassment of Absalom Jones by a trustee of the Church. Allen (1883) narrates the harassment “they were nearly done singing, and just as we got to the seats, the elder said, "let us pray." We had not been long upon our knees before I heard considerable scuffling and low talking. I raised my head up and saw one of the trustees, H-- M--, having hold of the Rev. Absalom Jones, pulling him up off of his knees, and saying, "You must get up--you must not kneel here." Mr. Jones replied, "Wait until prayer is over." Mr. H-- M-- said "no, you must get up now, or I will call for aid and I force you away." Mr. Jones said, "Wait until prayer is over, and I will get up and trouble you no more." With that he beckoned to one of the other trustees, Mr. L-- S-- to come to his assistance. He came, and went to William White to pull him up. By this time prayer was over, and we all went out of the church in a body, and they were no more plagued with us in the church. This raised a great excitement and inquiry among the citizens, in so much that I believe they were ashamed of their conduct. But my dear Lord was with us, and we were filled with fresh vigour to get a house erected to worship God in.”
In this instance, Allen and Jones left the Methodist which was rejecting its earlier posture as against slavery and discrimination. Perhaps the growth off blacks in the church and the rise of Preachers like Allen was uncontainable by the whites and jealousy raised its “ugly head.” The return to racism was renewed. Hence Allen, Jones and other left from that day.
This part of life of Richard Allen deals with the notion that Methodists do not preach salvation and that salvation is for others. This must be dispelled in each level of the AME Church that we do not preach salvation. People should not mushroom as people introducing salvation in the African Methodist Episcopal Church. Salvation was in the formation of the African Methodist Episcopal Church. Our churches at all levels must indeed indicate appreciation of salvation.
In this peace, we draw lessons that Richard Allen was a hard worker and determined to do his work diligently. This is a character we must collectively impress in our generation that no AME member must be lazy but we must wake up and act on our dreams. Allen realised that while praying for his freedom, he equally has a responsibility to put in motions plans to free him from slavery. This needs to be impressed that members of the African Methodist Episcopal Church must wake up from their dream and work towards catching them. Allen understood that we are duty bound to hard work and fight laziness in its all forms.
Allen left us with a strong message that in everything the Church seek to achieve, its members must roll their sleeve and dirty their hands to realising our goals. Indeed the church cannot continue to decry the decline of members, the exit of preachers forming their ministries, the decline of youth in the Church and the other issues, but we must rise up and work! Indeed Allen taught us that we must not be spectators in a game we should be playing.
Undoubtedly, Allen was also communicating an unequivocal message that the church must remain a site of prayer not a site of discrimination on any base, be it gender, race, colour and location. Allen and Jones’ behaviour indicate that members must not keep quite when things are not going well both in and outside of the Church. This is our legacy as members of the African Methodist Episcopal Church
Allen: Free African Society & ActivismIn 1787 Richard Allen and Absalom Jones formed the Free African Society, a non - denominational, mutual aid society for blacks especially helping children and women. The Free African Society Free African Society as a mutual aid society to help support widows and orphans, as well as the sick or unemployed. They supported the education of children, or arranged apprenticeships if the children could not attend one of the free schools that were developed.
The FAS provided social and economic guidance, and medical care. It also helped new citizens establish their new sense of self-determination. While teaching thriftiness and how to save to build wealth; it became the model for banks in the African-American community. It sought to improve the morals of its members by regulating marriages, condemning drunkenness, and condemning adultery. Working with the city, it acquired land at Potter's Field for a burying ground; it began to perform and record marriages, as well as birth records for the people of its community.
To encourage responsibility and create a common aid fund, the FAS asked members to pay dues of one shilling per month. If they failed to pay dues for three months, they were cut off from the society, no longer able to share in their benefits. The dues collected were the fund for the community service projects which the FAS organized. Among these was a food program to help support the community’s poor and widowed.
In aid to the sick, the FAS became famous for its members' charitable work as nurses and aides during the Yellow Fever Epidemic of 1793, when many residents abandoned the city. The doctor Benjamin Rush believed African Americans were immune to the disease. He wrote an open letter in the newspaper, under the pseudonym of a well-known Quaker who helped educate blacks, and appealed to blacks to aid others in the city during the epidemic. Allen and Jones decided to respond, together with other members of the FAS who served both black and white residents as nurses and aides during those terrible months. (www.wikipedia.org).
FAS continued to be an instrument of change and a vehicle to deliver a better life for freed blacks from slavery. It grew its members. It then decided to form a religious group aligned to the Anglican Church. In 1789 Richard Allen withdrew his membership from FAS dues to its decision to adopt Quaker practices.
In 1794, FAS has developed a religious group called the African Episcopal Church. Members of the African Episcopal Church invited Richard Allen to take the post of a Pastor which he refused to take as he narrates “In 1793 a committee was appointed from the African Church to solicit me to be their minister, for there was no colored preacher in Philadelphia but myself. I told them I could not accept of their offer, as I was a Methodist. I was indebted to the Methodists, under God, for what little religion I had; being convinced that they were the people of God, I informed them that I could not be any thing else but a Methodist, as I was born and awakened under them, and I could go no further with them, for I was a Methodist, and would leave you in peace and love. I would do nothing to retard them in building a church as it was an extensive building, neither would I go out with a subscription paper until they were done going out with their subscription. I bought an old frame that had been formerly occupied as a blacksmith shop from Mr. Sims, and hauled it on the lot in Sixth near Lombard Street, that had formerly been taken for the Church of England. I employed carpenters to repair the old frame, and fit it for a place of worship. In July, 1794, Bishop Asbury being in town I solicited him to open the church” (Allen, 1883).
Although Allen and Jones seemed to have taken different routes, they however, remain close and worked together in other benevolent societies.
Richard Allen: The Bethel Church, Sarah Baasand the African Methodist Episcopal ChurchOn the 29
th of July 1794 Richard Allen opened the Bethel Church. The capacity of the church was that it could accommodate up to 4000 congregates. Allen continued to preach the liberating Gospel maintaining Methodism as a doctrine. To Allen the church was also a response to white racism. Methodist favoured emancipation but failed to treat blacks as equals to whites. So Richard Allen wanted blacks to control their religious life and power to call exhorters.
In 1795, Bethel Church grew its membership to 121, but the membership continued to grow until it was 1 272 in 1813. In the same year, in 1795, Richard Allen opened a school for 60 children. It is also recorded that “many joined Bethel Church attracted by its strict systems of discipline, communal sanction against drinking, gambling, and infidelity which help them bring order to their lives. So the church continued to grow.”
www.earlyamerica.com).
In 1799 Bishop Asbury of the Methodist Church classified Richard Allen as a good preacher: excellent in his sermons. Therefore Richard Allen was ordained the first black deacon of Methodist Church by Bishop Asbury.
In 1800, Richard Allen met his second wife; nothing is said about his first wife, Sarah Baas. They got married in 1801 and had five children with Sarah Allen. Sarah Allen become the mother of the Church supporting Richard Allen in his work and also organised women to take care of the garment of pastors and provide pastoral support to all pastors.
In 1804, Richard Allen founded that Society for free people of colour for promoting the instruction and school education of children of African descent. By 1811 they had built not fewer than 11 schools. (www.earlyamerica.com). Richard Allen and the AME Church developed a number of universities, theological seminaries, and colleges offering degrees. The most recognised being the Wilberforce University, the first black university or college established by the AME Church for African people.
In 1806, Richard Allen was captured as a fugitive slave just to intimidate blacks that even the prominent blacks were not sure of their freedom (www.wikipedia.com). But Allen was shortly released.
Richard Allen preached abolition. One weapon he used in fighting slavery was pamphlets. In a pamphlet addressed to slave-owners, Allen claimed bondage was anti-American and anti-Bible. In another pamphlet addressed to blacks he exhorted all freed black men to help their enslaved brethren by being exemplary citizens and offering direct assistance.
As early as 1795, Allen helped 30 recently freed Jamaican slaves who had newly arrived in Philadelphia. It fell upon Allen to take care of them by finding housing and providing food.
As some point, the church's basement was used as a stop on the Underground Railroad (a network of houses creating a link from the south to Canada, where escaped slaves would be allowed to remain free). Aided in great part by his wife Sarah, Allen would hide, feed and clothe escaping slaves. Large sums of money were collected in order to facilitate a slave's flight to freedom. Some current members of the Mother Bethel church are descendants of those who were escaped slaves assisted by Mother Bethel.
In 09 April 1816, Richard Allen presided over a meeting of black Methodist churches; Allen narrates it “in April 1816 we called a general meeting, by way of Conference. Delegates from Baltimore and other places which met those of Philadelphia, and taking into consideration their grievances, and in order to secure the privileges, promote union and harmony among themselves, it was resolved, "That the people of Philadelphia, Baltimore, and others should become one body, under the name of the African Methodist Episcopal Church." We deemed it expedient to have a form of discipline, whereby we may guide our people in the fear of God, in the unity of the Spirit, and in the bonds of peace, and preserve us from that spiritual despotism which we have so recently experienced--remembering that we are not to lord it over God's heritage, as greedy dogs that can never have enough. But with long suffering, and bowels of compassion to bear each other's burdens, and so fulfill the Law of Christ, praying that our mutual striving together for the promulgation of the Gospel may be crowned with abundant success.”
On the 10th of April 1816. Daniel Coker was elected the first Bishop of the African Methodist Episcopal Church. However, at midnight, it was discovered that Daniel Coker has divulge sensitive information about the church, other record that he was “not black enough” to lead the AME Church. On the 11th of April 1816, Conference dismissed Daniel Coker, who would later sail to Sierra Leon to establish an AME Church. Delegates of the Conference moved to elect and consecrate Richard Allen as the first Elected and Consecrated Bishop of the African Methodist Episcopal Church. Allen continued to lead the church for fifteen years until his retirement in 1828.
On the 26th of March 1831, Bishop Allen passed on, however before he passed he was asked to write his account as an autobiography which he did but was published two years after his death in 1833. Richard Allen was then buried at Mother Bethel African Methodist Episcopal Church.
Other Bishops emerged from the AME Church, notably, Bishop Daniel Payne who introduced formal education of pastors of the African Methodist Episcopal Church, Henry McNeal Turner who grew the AME church in Africa taking from Daniel Coker. Francis Herman Gow became the first Bishop of the AME church from Africa and Bishop Vashti Murphy McKenzie who became the first female Bishop in the African Methodist Episcopal Church and amongst black churches. Currently, the AME Church has had 132 bishops, the last elected and consecrated Bishop being Bishop Reginald T. Jackson (132). The longest serving Bishop is Daniel Payne who served 41 years as a Bishop of the African Methodist Episcopal Church (The Book of Discipline 2004-2008).
The journey travelled by Richard Allen is a courageous journey that must inspire every member of the African Methodist Episcopal Church, and a black person. Richard Allen has left a legacy we must all follow; he created the direction the religious denomination. I take too pride that Richard Allen valued education in so much that he compromised his own joy and comfort for the black generation. Allen taught all of us that we must not be pre-occupied by the concerns of self but must extend our horizons to others.
Perhaps, there is a need that in every local church, the must be an establishment of the Free African Society to continue with the good work started by Richard Allen. The church must structurally and progressively play a role to assist the black nation. Students who want to go to university but have no money must find comfort from the Church, shelter-less people must find shelter in the Church like Allen and Sara did with the underground rail.
The extension of Allen’s work is found in the church. If only the church lived up to the mission, vision, objectives and purpose of existence of the Church, we would be parading the extension of the work of Allen. Our mission, vision, objectives, and purposes clearly set an agenda for every member of the Church, this we owe to Allen to make it real. We indeed in honour of Richard Allen, owe it to him to revive the Free African Society as an organ of the Church ensuring that we seek out and save the lost, and serve the needy through a continuing program of (1) preaching the gospel, (2) feeding the hungry, (3) clothing the naked, (4) housing the homeless, (5) cheering the fallen, (6) providing jobs for the jobless, (7) administering to the needs of those in prisons, hospitals, nursing homes, asylums and mental institutions, senior citizens' homes; caring for the sick, the shut-in, the mentally and socially disturbed, and (8) encouraging thrift and economic advancement.
Above all, let every member of the African Methodist Episcopal Church be an embodiment of righteousness as Allen did, do away with drunkenness in the church, gambling, infidelity, promiscuity. Those who are working, must strive to pay tax, every voting age person must exercise the right to vote as Richard Allen dictated. All members of the AME must be participants in the polity of our nation states.
Let’s honour Richard Allen and save the Church
!
*Mxolisi Henry Vilakazi is Parliamentarian of the Richard Allen Young Adult Council, East Conference of the 19th Episcopal District and is also an exhorter of the AME Church at MS Khoza Circuit in Nelspruit, South Africa. I have been a member of the AME Church since birth in 1982.
16. ESTABLISHMENT OF THE CHARLES YOUNG BUFFALO SOLDIERS NATIONAL MONUMENT:By the President of the United States of America - A Proclamation
A ProclamationColonel Charles Young was the highest ranking African-American commanding officer in the United States Army from 1894 until his death in 1922. He also served as the first African-American superintendent of a national park, overseeing Sequoia and General Grant (now Kings Canyon) National Parks while commanding a troop of Buffalo Soldiers in the years before the creation of the National Park Service.
Young served nearly his entire military career with the all-black 9th and 10th Calvary regiments, often called "Buffalo Soldiers." Commissioned in 1889 as a second lieutenant, Young attained the rank of colonel in 1917. During his career he served on the western frontier, saw combat in the Philippines, and rode with General John "Black Jack" Pershing in Mexico in 1916. He was the first African American to serve as a United States military attaché, first to Hispaniola (Haiti and the Dominican Republic) and later to Liberia. Young's diverse military career included a posting to Wilberforce University to serve as a professor of tactics and military science.
Born to enslaved parents in Kentucky in 1864, Young's parents, Gabriel and Arminta Young, moved to Ripley, Ohio, in 1866 with their two-year-old son Charles to improve their prospects after the Civil War. This Ohio River town was a center of abolitionism renowned as a welcoming place on the Underground Railroad during the antebellum years. Young thrived there and, in 1881 at age 17, he graduated with academic honors as a member of his integrated high school class. His mother encouraged his life-long intellectual and musical pursuits. Young grew up proud of his father's military service as a Union soldier during the Civil War, and he heeded his father's advice by entering the United States Military Academy at West Point. In 1889, Young was the third African American to graduate from West Point and the last African American to complete West Point until 1936.
Young established his career between 1889 and 1907, serving in the 9th Cavalry at western posts as a second lieutenant in Nebraska and Utah before accepting the military posting at Wilberforce University, where he was promoted to the rank of first lieutenant. During the Spanish-American War he was commissioned in the volunteers as a major, and accepted command of the 9
th Ohio Volunteer Infantry Battalion. Although the unit did not deploy or see action, it gained a reputation for discipline and efficiency. Following the war, he returned to his regiment, and was promoted to captain in 1901. He saw combat with the regiment in the Philippine Islands and returned with the 9th Cavalry to California, where his troop was selected as honor guard for the visiting President Theodore Roosevelt -- the first time African-American soldiers had served in that capacity. While assigned to the Presidio, Young and his regiment of Buffalo Soldiers were dispatched to Sequoia and General Grant National Parks where Young served as the acting superintendent, and earned the respect of not only the African-American troops he commanded, but also of the white construction crews he directed. His achievements drew the attention of President Theodore Roosevelt. Captain Young was appointed military attaché to Hispaniola in 1904 -- the first such appointment for an African American -- before rejoining the 9th Cavalry in the Philippines, Wyoming, and Texas from 1908 to 1911.
In 1894, when Young accepted a posting at Wilberforce University, he returned to Ohio and with his widowed mother purchased a large house and adjoining farmland, which he named "Youngsholm." While a professor at Wilberforce University, Young established life-long friendships with poet Paul Laurence Dunbar and philosopher W.E.B. Dubois. Youngsholm served as a gathering place for elite African-American thinkers, performers, and leaders. Young opened his doors to aspiring young people, and welcomed a revolving extended family there even during his many military postings. Although Young's career took him to far-flung places, it was Wilberforce, Ohio -- where he established his home, raised a family, mentored a successive generation of leaders, and found intellectual refuge -- that remained his base of operation.
From 1912 to 1916, Young served as the military attaché to Liberia, helping to train the Liberian Frontier Force, and then served as a squadron commander during the Punitive Expedition in Mexico against Pancho Villa. He distinguished himself at the Battle of Agua Caliente, leading his men to the aid of a cavalry unit that had been ambushed. During the same period, Young won additional promotions, to major in 1912, and lieutenant colonel in 1916. The 1916 examination board for his promotion to lieutenant colonel acknowledged Young's prior illness (malaria contracted while in Liberia), but concluded he was fit for duty.
On the eve of World War I, Young was the highest ranking African-American officer in the U.S. Army. As the United States readied its forces for Europe, Young and his supporters expected that he would continue to rise in rank and contribute to the wartime effort. Subsequent examination boards recommended Young for a promotion, but also noted medical concerns about his fitness to serve. In June 1917, Young was selected for promotion to the rank of colonel; however, his physical exam revealed he suffered from nephritis (a condition first diagnosed in 1901), high blood pressure, and an enlarged heart. Around the same time, several Southern Senators were pressuring President Woodrow Wilson and his Secretary of War to take steps to reassign or otherwise prevent white officers from serving under Young's command. Indeed, as the United States entered World War I, the War Department generally kept African Americans from assuming leadership of African-American regiments being sent to France and largely restricted African-American troops to non-combat roles.
In July 1917, Young was medically retired as a result of his illnesses, and promoted to Colonel in recognition of his distinguished Army service. Young was disappointed, and he and his supporters asked for reconsideration. To demonstrate his fitness to serve, Young -- who was then 54 -- made an historic 500-mile horseback ride from Wilberforce, Ohio; to Washington, D.C. Afterwards, the Secretary of War gave Young an informal hearing, but did not reverse the decision. The War Department's action in this matter was controversial, especially within the African-American community, during this time of significant racial tension. Young continued to protest his retirement and work for the civil rights of all African-American soldiers.
Yet, Young's career was not over. Though medically retired, he was retained on a list of active duty officers. During World War I, the War Department sent him back to Ohio to help muster and train African-American troops being recruited for the war. Days before the November 1918 armistice, Young was assigned for a few months to Camp Grant in Rockford, Illinois, to train African-American servicemen for non-combat duties. Shortly thereafter, at the request of the State Department, Colonel Young was sent once more to serve again as military attaché to Liberia, arriving in Monrovia in February 1920. While in neighboring Nigeria, he passed away at the British hospital in Lagos on January 8, 1922. In 1923, Colonel Charles Young became only the fourth soldier to be honored with a funeral service at the Arlington Amphitheatre before burial in Arlington Cemetery.
Colonel Charles Young's story and leadership are also emblematic of the experience of the Buffalo Soldiers during difficult and racially tense times. The story of the Buffalo Soldiers' bravery and service is not fully told at any existing national park sites. In 1866, the Congress established six all-black regiments, later consolidated to four, to help rebuild the country after the Civil War and to patrol the remote western frontier during the "Indian Wars." Although the pay was low for the time -- only $13 a month -- many African Americans enlisted because they could earn more and be treated with more dignity than they typically could in civilian life. According to legend, American Indians called the black cavalry troops "buffalo soldiers" because of their dark, curly hair, which resembled a buffalo's coat. Aware of the buffalo's fierce bravery and fighting spirit, the African-American troops accepted the name with pride and honor.
The Buffalo Soldiers fought alongside white regiments in many conflicts and were instrumental in the exploration and settlement of western lands. They were also an important part of the early history of America's national parks. Before the Congress created the National Park Service in 1916, the U.S. Army played a critical role in administering several parks. The Army sent the Buffalo Soldiers stationed at the Presidio to manage Yosemite, General Grant, and Sequoia National Parks in California. The Buffalo Soldiers blazed early park trails, built roads, produced maps, drove out trespassing livestock, extinguished fires, monitored tourists, and kept poachers and loggers at bay.
WHEREAS section 2 of the Act of June 8, 1906 (34 Stat. 225, 16 U.S.C. 431) (the "Antiquities Act"), authorizes the President, in his discretion, to declare by public proclamation historic landmarks, historic and prehistoric structures, and other objects of historic or scientific interest that are situated upon the lands owned or controlled by the Government of the United States to be national monuments, and to reserve as a part thereof parcels of land, the limits of which in all cases shall be confined to the smallest area compatible with the proper care and management of the objects to be protected;
WHEREAS the National Park Foundation and the Trust for Public Lands, with the assistance and cooperation of the Friendship Foundation, Omega Psi Phi fraternity, and Central State University, have relinquished the existing remainder of the Youngsholm property, consisting of Colonel Young's home and surrounding farmland, to the United States for the purpose of establishing this monument;
WHEREAS it is in the public interest to preserve and protect the objects of historic and scientific interest associated with Charles Young and the Buffalo Soldiers at Youngsholm in Wilberforce, Ohio;
NOW, THEREFORE, I, BARACK OBAMA, President of the United States of America, by the authority vested in me by section 2 of the Antiquities Act, hereby proclaim, set apart, and reserve as the Charles Young Buffalo Soldiers National Monument (monument) the objects identified above and all lands and interests in lands owned or controlled by the Government of the United States within the boundaries described on the accompanying map, which is attached to and forms a part of this proclamation, for the purpose of protecting those objects. These reserved Federal lands and interests in lands encompass 59.65 acres, which is the smallest area compatible with the proper care and management of the objects to be protected.
All Federal lands and interests in lands within the boundaries of the monument are hereby appropriated and withdrawn from all forms of entry, location, selection, sale, leasing, or other disposition under the public land laws, including withdrawal from location, entry, and patent under the mining laws, and from disposition under all laws relating to mineral and geothermal leasing.
The establishment of the monument is subject to valid existing rights. Lands and interests in lands within the monument boundaries not owned or controlled by the United States shall be reserved as part of the monument upon acquisition of ownership or control by the United States.
The Secretary of the Interior (Secretary) shall manage the monument through the National Park Service, pursuant to applicable legal authorities, consistent with the purposes of this proclamation.
The Secretary shall prepare a management plan for the monument, with full public involvement, within 3 years of the date of this proclamation. The management plan shall ensure that the monument fulfills the following purposes for the benefit of present and future generations: (1) to preserve and protect the objects of historic and scientific interest identified above, (2) to commemorate the life and accomplishments of Colonel Charles Young, and (3) to interpret the struggles and achievements of the Buffalo Soldiers in their service to the United States. The management plan shall identify steps to be taken to provide interpretive opportunities concerning Colonel Young and the Buffalo Soldiers both at the monument and at other sites where appropriate. The management plan shall also set forth the desired relationship of the monument to other related resources, programs, and organizations associated with the life of Colonel Charles Young, such as the U.S. Army, the Omega Psi Phi fraternity, and Wilberforce University, as well as to other sites significant to the Buffalo Soldiers.
The National Park Service shall use existing authorities as appropriate to enter into agreements with Central State University, Wilberforce University, Omega Psi Phi, the Ohio Historical Society, and other organizations and individuals to provide further opportunities for interpretation and education consistent with monument purposes. The National Park Service shall coordinate with the Golden Gate National Recreation Area, which manages the Presidio in San Francisco, and Sequoia, Kings Canyon, and Yosemite National Parks to commemorate the historical ties between Colonel Charles Young and his military assignments at those sites, and the role of the Buffalo Soldiers as pioneering stewards of our national parks. The National Park Service shall use available authorities, as appropriate, to enter into agreements with other organizations to provide for interpretation and education at additional sites with an historic association or affiliation with the Buffalo Soldiers.
Nothing in this proclamation shall be deemed to revoke any existing withdrawal, reservation, or appropriation; however, the monument shall be the dominant reservation.
Warning is hereby given to all unauthorized persons not to appropriate, injure, destroy, or remove any feature of the monument and not to locate or settle upon any of the lands thereof.
IN WITNESS WHEREOF, I have hereunto set my hand this twenty-fifth day of March, in the year of our Lord two thousand thirteen, and of the Independence of the United States of America the two hundred and thirty-seventh.
Barack Obama
http://www.whitehouse.gov/the-press-office/2013/03/25/presidential-proclamation-charles-young-buffalo-soldiers-national-monume17. CONNECTIONAL OFFICER'S PRAYER REQUEST: Please remember in prayer, Former President of the Connectional Women's Missionary Society, Sister Jamesina Evans. Sister Evans slipped on ice on Monday, 3/25/13, at the home of her parents, fell and seriously broke her right hip.
She is currently at the University of Kansas Hospital & Medical Center where she has undergone a total hip replacement. After healing begins, she will be scheduled for a transfer to a rehabilitation center in Topeka, Kansas for four to six weeks of rehabilitation. Sister Evans is in good spirit, yet adjusting.
Please keep Sister Evans, Presiding Elder Retired, Rev. Dr. Theodore R. Evans, Sr., Sabrina, Theodore Jr., and the entire family in sacred prayer.
"The effectual fervent prayer of the righteous availeth much."
The Rev. Dr. Theodore R. Evans, Sr. can be reached at: (785) 318-0125.
Hospital Contact: Mrs. Jamesina Evans
University of Kansas Hospital & Medical Center
Room # 4303
3901 Rainbow Boulevard
Kansas City, KS 66160
Phone: (913) 588-5000
Home Contact:The Rev. Dr. Theodore R. Evans, Presiding Elder, Retired
Sister Jamesina Evans, Former President, Connectional W.M.S
4330 S. E. 25
th Street
Topeka, KS 66605-1907
The Rev. Dr. Theodore R. Evans’ Email:
revtrevans@aol.com,
Submitted by Mrs. Ora L. Easley, Administrator, The AME Church Clergy Family Information Center
18. GETTING TO ZERO: AMAZING HOLY WEEK:
*The Rev. Oveta Fuller, Ph.D.
So much is happening, so many possibilities. In this Holy Week, we walk through, remember, reflect on and celebrate the victory in the life, death and resurrection of Jesus Christ.
In Lusaka on the first Friday in March, the World Day of Prayer was celebrated at the beautiful massive Catholic Church center, “The Cathedral”. It was an amazing ecumenical service hosted this year by the African Methodist Episcopal Church (AMEC). The preacher for the event was Bishop Wilfred J. Messiah, the new prelate to the 17th District as of June 2012. The Vice President of Zambia, Dr. Guy Scott, was in attendance along with bishops, clergy, choirs, ushers, other auxiliaries and members of Lusaka area churches. The several thousand attendees represented major Christian denominations in Zambia, a country whose constitution officially declares Christianity as the official religion.
At this World Day of Prayer worship service, many different denominations assembled. Probably as an outcome of the more recent British influence before the 1964 independence for Zambia, wearing uniforms, or dressing in a uniform manner, is frequent here. Auxiliaries of the various denominations could be identified by their uniform, from the tan suits of the Salvation Army, to the red tops, black bottoms and white collars and headdress of those from the Pentecostal churches.
What an amazing sight! Many people assembled, similar in that all but a very few were “kissed by the sun.” A multitude of people with some differences in doctrine worshipped together. All were present because they recognized the need for and power of prayer connection. All worship the everlasting God, Jehovah, the great I AM, the Holy Trinity of Father, Son and Holy Spirit. It was a humbling, joyful, moving experience.
Different choirs seated in locations around the massive cathedral sang in Bemba and other languages to the glory of God. These songs, some accompanied by drums or tambourines, were not amplified electronically as is becoming the trend in many churches services here. They simply offered the beautiful gift of singing to make a joyful noise in blended harmony of song from people in worship. Singing in praise to God communicates across denominations.
Even the giving moment in this ecumenical Word Day of Prayer event was a celebration of great joy. The AMEC ushers, stunning in their white dresses with the missionary blue “Usher” banner, distributed the giving baskets. The procession to bring the baskets forward for prayer was led by a cadre of traditional African Catholic drummers, dancers and a shaman. I hope to post a link to the video of this for access by TCR readers. Indeed, it was an amazing celebration.
When you are blessed of God to live another day, week, year, to come to worship and bring something to the church, it is a joy, a celebration in giving to God a portion of what we are blessed be stewards over. “Of thine own, we give.” This seems to be profoundly appreciated here.
Bishop Messiah preached from the parable of the sheep and the goats. He said that when we arrive before God, we may be surprised. It will not matter what denomination we were, what office we held, where we worshipped or how often we attended church. What will matter is whether we showed the same love and compassion that Jesus taught and modeled. In the parable of the sheep and goats, the teacher makes clear that we are to feed the hungry, clothe the naked, visit those imprisoned, encourage the down trodden and care for those who are sick.
Every person in every denomination is charged to emulate Christ. His ministry was about reconnecting humankind to God the Father, and connecting to one another in love and service.
Compassion for one another translates into providing useful help to others when led to do so. It seeks how to empower, not to allow development of dependency, but to do what we can to show the love of God, who first loved us.
Compassion and love for one another comes in many forms. Every denomination can teach about health and wellness of the physical and mental even based on focus in the spiritual realm. Modern medical studies show that wellness in spirit influences healing from illness and from physical and emotional trauma.
In this Holy Week season, we are thankful, indeed grateful. We pray for wellness in body, mind and spirit. We ask for empowerment with insight, resources and self-surrender to do the will of God in these times. As humankind, we face many challenges, including the elimination of HIV/AIDS and its impacts.
We pray for a most blessed Holy Week of 2013. Because He lived and lives, no matter on which continent we find ourselves, of which preferred denomination, or in whatever condition, we have hope. Because He lives, we can live, abundantly and eternally. In living we are charged to use the various gifts and resources provided in genuine compassion for one another. Jesus said, “As you did it unto the least of these, you did unto me.”
*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.
19. CHURCH SCHOOL LESSON BRIEF FOR SUNDAY, MARCH 31, 2013 - THE LORD HAS RISEN INDEED: Luke 24:13-21, 28-35
*Bill Dickens, Allen AME Church, Tacoma, Washington
Basic NeedWhat do the poet Robert Frost, a popular 60s TV game show and Easter all have in common? Glad you asked. A popular 1960s TV game show called To Tell the Truth was designed to see if a panel of celebrities could determine the true identity of the real person present among two other impostors. After the three contestants completed answering questions posed by the panel, the panel voted for the person who he/she thought was the “real” person. It is not uncommon for people to have their identity confused with someone else. We tend to resemble others and as a consequent we hear the expression – ‘You look just like (fill in the blank)’. The AME Adult Church School lesson for Resurrection Day, March 31, 2013 outlines how two of Jesus’ followers used a “mistaken identity” to learn about the prophecy and fulfillment of Jesus’ Resurrection.
Basic LessonOur lesson begins with two of Jesus’ followers walking from Jerusalem to a village called Emmaus. The journey was approximately seven miles so to fill the time they began to talk about the amazing events that had occurred over the past three days. In the middle of their journey they encounter another pedestrian traveler who unbeknownst to them was Jesus Himself. They mistook Jesus as just another traveler and engaged in conversation with Him. Jesus inquires about the nature of their intense conversation. The disciples respond by summarizing the historic events over the last three days, putting special emphasis on the fact that Jesus, who they still did not recognize, had risen from the grave and their anxious anticipation that He would establish His Kingdom on earth. Jesus uses this moment as yet another teaching opportunity to explain and connect the dots with the Old Testament prophecies and the fulfillment of the Messiah. The disciples were appreciative of the learning experience and insist that Jesus spend the night at their home. Jesus agrees and after a communal meal, the disciples suddenly realize that the person they thought was a stranger was indeed the Resurrected Messiah. The true identity of Jesus caused the disciples hearts to be burned with joy and praise. With Messianic identity firmly established, the Emmaus travelers can assert with conviction and confidence that the Lord has truly risen!
Basic ApplicationThe eminent 20th century poet Robert Frost elegantly described the choices we take in life in his poetic masterpiece, The Road Not Taken. When we reach the proverbial “fork in the road”, we must decide to go left or right. The New Testament records several important roads that have specific navigational value: The Jericho Road in the parable, The Good Samaritan, The Damascus Road symbolizing Paul’s critical turning point and today’s lesson the Emmaus Road. Cynics are fond of saying “the road to Hell is paved with good intentions”. A road is used to get you to a desired location using the best direct route. It is crystal clear in today’s lesson that any journey where the Risen Messiah is a fellow traveler is a road filled with wisdom, knowledge and unspeakable joy! The Christian’s journey may seem like the road less-traveled. Easter Sunday however affirms that the road to Heaven may be less-traveled but as long as the Resurrected Messiah is a co-traveler it is worth the journey.
*Brother Bill Dickens is currently the Church School Teacher at Allen AME Church in Tacoma, Washington and is a member of the Fellowship of Church Educators for the AME Church.
20. MEDITATION BASED ON PHILIPPIANS 3:7-14:*The Rev. Dr. Joseph A. Darby
My transition from being the Pastor of Morris Brown AME Church to being the Presiding Elder of the Beaufort District of the AME Church has required doing something that the Darby family hasn’t done in fifteen years - packing up to move to a new home. That’s led us to separate the things that we’ve accumulated through the years into two groups - things to keep and things to throw away.
We’re keeping the significant things that remind us of the roads that we’ve traveled and the blessings that we’ve received along the way. We’re also, however, throwing away things have no enduring meaning and that are, in some cases, reminders of aggravations rather than blessings. We’re holding onto those things that are positive reminders of the blessings that we’ve received and that are enduring reminders of God’s grace, mercy and divine provision.
I share our family experience as a reminder of what we should all hold onto and throw away as we travel life’s roads. All of us run into evidence of what the Lord has done for us and of how the Lord has blessed us - things worth holding onto as reminders of God’s grace and mercy. All of us also, however, run into memories of the people and things that caused us pain and difficulties that brought us stress and confusion.
We ought to hold onto life’s good memories, but we also ought to let go of the things that harden our hearts and hinder our devoted service to the God who gave us His Son so that we could be saved and know that we’re well and blessed not by our goodness, but by God’s grace.
Let the God who gave us salvation through His Son reveal to you what you should hold onto and what you should let go of as you travel life’s roads. You’ll find new hope, new joy, new determination and new appreciation for the words of the writer who said, “When I look around and think things over, all of my good days outweigh my bad days, I won’t complain.”
Get Ready for Sunday, and have a great day in your house of worship!
*The Rev. Dr. Joseph A. Darby is the Presiding Elder’s Desk of the Beaufort District of the South Carolina Annual Conference of the Seventh Episcopal District of the African Methodist Episcopal Church
21. EPISCOPAL FAMILY CONGRATULATORY ANNOUNCEMENT:Bishop Philip Robert Cousin, Sr., Celebrates His 80th Birthday
Retired Bishop Philip Robert Cousin, Sr. the 96th Elected and Consecrated Bishop of the African Methodist Episcopal Church celebrated his 80th Birthday on Tuesday, March 26, 2013!
Birthday cards and messages can be sent to his home address:
1322 Rosemary Drive
Bolingbrook, Illinois 60490
Email:
prc7696@aol.comThe Cousin Family
(Michael A. Cousin Jr.)
22. CLERGY FAMILY BEREAVEMENT NOTICE:We regret to inform you of the passing of Brother Lawrence Christopher Hilgrove Dill, brother of the Rev. Howard H. J. Dill, pastor of Allen Temple AME Church in Church-Sandys, Bermuda. Bro. Dill was also the brother-in-law of the Rev. Emilygail A. Dill, First Episcopal District President of AME Women in Ministry and the uncle of the Rev. Jahkimmo F. Smith, pastor of Mt. Zion AME Church, Southampton, Bermuda. The following information has been provided regarding funeral arrangements.
Visitation:
Relatives and friends may pay their last respects at AMIS Memorial Chapel, Friday Evening only, March 29
thfrom 7:30 p.m. - 9 p m.
The Service of Celebration is Saturday, March 30
th at 12 noon
Bethel AME Church
North Shore Road
Flatts
Bermuda FL04
The Rev. Lorne Bean, Pastor
The burial will take place prior to the Service at 11 a.m. at St. Annes Cemetery, Southampton, Bermuda.
Professional Care entrusted to:
Amis Memorial Chapel
#8 Khyber Pass
Warwick
Bermuda WK 03
Phone: (441) 236-0155
Expressions of love and support may be sent via email: allentempleame@northrock.bm or AmisMemorial@logic.bm
Via Fax: (441) 236-4845
23. CLERGY FAMILY BEREAVEMENT NOTICE:We regret to inform you of the passing of Ms. Louise Jordan, the aunt of Ms. Billie Irving, the administrative assistant to the General Secretary/CIO of the AME Church, the Rev. Dr. Jeffery B. Cooper.
Ms. Louise Jordan's funeral service will be held Friday, March 29 at 12:00 Noon at the Hopewell Missionary Baptist Church in New Market, Alabama.
Cards of condolence can be sent to Ms. Irving at:
Office of the General Secretary
African Methodist Episcopal Church
500 8th Avenue South
Nashville, TN 37203
24. CLERGY FAMILY BEREAVEMENT NOTICE:We are saddened to share the untimely death of the Rev. Teresa Thomas, pastor of Allen Temple AME Church in Marion, Indiana. The Rev. Thomas also pastored Bethel AME Church Crawfordsville, Indiana and Bethel AME Church in Franklin, Indiana.
Memorial Service is Saturday, March 30, 2013; viewing at 10:00 a.m.; Service at Noon at
Robinson Community AME Church
4602 North College Avenue
Indianapolis, Indiana 46205
(317) 283-3783
The Rev. Robert Harvey, Pastor
Condolences may be sent to
Mr. & Mrs. Aaron Thomas, Jr.
lthomas55@sbcglobal.netFaxes can be sent to Stuart Mortuary:
2201 North Illinois Street
Indianapolis, IN 46208
Telephone: 317.925.3000
FAX: 317.925.3204
Eulogy by Bishop John R. Bryant
25. CLERGY FAMILY BEREAVEMENT NOTICE:We regret to inform you of the passing of James "Jay" Edward Conyers, 83, of Summerton, South Carolina, the father of the Rev. Harold Conyers, pastor of Heyward AME Church in Gaston South Carolina. Mr. Conyers was a member of Spring Hill AME Church, Summerton, South Carolina.
Funeral & Wake Services for Mr. Conyers:
Wake/Family Visitation, Tuesday, March 26, 2013 6:30 until 8:00 PM
Samuels Memorial Chapel
114 North Church St.
Manning, S.C. 29102
Funeral -Wednesday, March 27, 2013 - 3:30 p.m.
Mr. Conyers will lie in repose one hour prior to service.
Spring Hill AME Church
4309 Bill Davis Road
Summerton, SC. 29148
Telephone: (803) 478-4731
The Rev. Emma Mellerson, Pastor
The Rev. Harold Conyers, Son, Eulogist
Services Entrusted to:
Samuels Funeral Homes
114 N. Church Street
Manning, SC 29102
(803) 435-2297
Condolences may be sent to:
The Rev. and Mrs. Harold Conyers
133 West Rock Drive
Irmo, S.C. 29063
Telephone: (803) 781-7226
26. CLERGY FAMILY BEREAVEMENT NOTICE:This communication comes to announce the passing of Sister Theresa Phillips on March 22, 2013, the mother of the Rev. Bea Smith and mother-in-law of the Rev. Alvin Smith, Pastor of St. John AME Church, Pine Bluff, Arkansas.
Memorial Service for Sister Theresa Phillips:
Wednesday, March 27, 2013
11:00 a.m.
St. Paul AME Church
1355 W. 21
st Street
San Bernardino, CA 92411
(909) 887.1718
Funeral Service for Sister Theresa Phillips:
Saturday, April 6, 2013
12:00 p.m. (noon)
Trinity Baptist Church
2811 Fendell Avenue
Richmond, VA
Professional Care entrusted to:
Scott's Funeral Home
115 E. Brooklyn Park Blvd.
Richmond, VA 23222
FAX: 804.321.1033
Expressions of sympathy and condolences may be sent to Reverends. Alvin and Bea Smith via e-mail:
Reverendbea@yahoo.com; or they may be sent to
www.legacy.com/obituaries/timesdispatch.
27. CLERGY FAMILY BEREAVEMENT NOTICES AND 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 28. 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.
