The Right Reverend T. Larry Kirkland - Chair, Commission on
Publications
The Reverend Dr. Johnny Barbour, Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, the 20th Editor, The Christian
Recorder
-- February – Black History
Month
-- The Lenten Season
-- Easter Sunday: April 5,
2015
Thought for the Week: “Never do something permanently foolish just because you
are temporarily upset.”
1. TCR EDITORIAL – “WOW” MOMENTS WITH EXCLAMATION POINTS:
Dr. Calvin H. Sydnor III
The 20th Editor of The
Christian Recorder
I am hopeful that this editorial will be helpful because the issue
I am addressing is related to dignity as well as financial security for
pastors’ families. I am sharing two
stories related to the AMEC Retirement Annuity Investments and Life Insurance
Plans and Social Security.
The issues are superbly addressed in The Christian Recorder Op-Ed column (Item No. 2) of this issue
written by Dr. Jerome V. Harris, AMEC Executive Director/Plan Administrator for
the Department of Annuity Investments and Insurance.
Previous TCR Editorials
have dealt with “Wow” moments and I thought that I had sufficiently addressed
“Wow” moments, but there is at least one more “Wow” moment and this “Wow”
moment comes with an explanation point! As a matter of fact, it comes with
several exclamation points and in all caps!
The “Wow” moment with exclamation point can best be illustrated by
sharing two true stories, and I am sure these two stories have been and are
duplicated across our Zion.
Several years ago, an AME pastor of a moderately large
congregation was killed in an accident. He had a wife and several
children. Shortly after his death,
several persons including his presiding bishop issued a call for financial
support. Funds were needed to help with
the burial expenses and the family needed financial support. It was apparent
that the family was in a dire financial crisis.
People wondered how an active pastor with a fairly large Class-A
congregation got himself and his family in such a financial crisis. Did the
pastor participate in the AME Church Annuity Program? Did the local church refuse to participate in
the AME Church Annuity Program? Did the
local church see the AME Church Annuity Program as an assessment that they
couldn’t or refused to support? Did the
presiding elder fail to submit the funds for the AME Church Annuity
Program? Was the “ball dropped” by the
local church, the presiding elder, or the person handling the funds on the
annual conference level?
If there was carelessness or incompetence that person or entity should
have been held accountable and “heads should have rolled” for a pastor’s family
to be in such a predicament because of someone’s ineptness. The local church
should have felt badly because they failed to support the pastor’s annuity
program, perhaps, because they felt that they couldn’t afford to pay the
pastor’s annuity or maybe they were just mean-spirited.
The
“Wow” moment with exclamation points
Reportedly, neither the
local church, the presiding elder, the bishop nor the person handling the annuity
program was responsible. The
pastor, himself, caused the tragic financial problem for his family.
When the whole story came out, the local church allocated and paid
the funds for the pastor’s annuity, but apparently the pastor failed to make
the annuity payments to his presiding elder. Apparently, it happened over a
period of time and when the annuity claims were investigated, it was discovered
that the pastor had not paid into the program. The local church allotted the
funds, but the pastor failed to follow-through in making the financial report
to the presiding elder. And, apparently, the pastor was not enrolled in the
Life Insurance Program. Talk about a “Wow” moment with exclamation points! A pastor dies and leaves his family without
any funds from the AMEC Retirement Annuity Investments and Life Insurance
Plans. Such a shame!
Sadder
yet, we still have pastors who
are not participating in the AMEC Retirement Annuity Investments and Life
Insurance Plans and in each case - a “Wow” moment with exclamation
points!
Dr. Jerome V. Harris is on-point with his observation, “The AMEC
Retirement Annuity Investments and Life Insurance Plans … provide substantial
financial security to the clergy participant and their families, both now and
in future.
Wouldn’t it be nice if we could eliminate these “Wow” moments with
exclamation points!
Here
is something else that surprised me because I didn’t realize that we still have
some pastors in the United States who are not participating in and are not paying into the Social Security Program. A
“Wow” moment with exclamation points! And the double whammy is that many
of them are also not participating in the AMEC Retirement Annuity Investments
and Life Insurance Plans.
Here is another story that happened about five years ago; a pastor
got seriously ill and couldn’t continue to perform his pastoral duties. He
stayed in the hospital and things didn’t look good for the family in terms of
financial income or health care. He and
his family were in dire circumstances as it related to income and health care.
Many of our local churches cannot afford to pay an incapacitated
pastor and an interim minister at the same time. Our denomination, like many
others, does not have short or long-term health care or programs that pay
pastors who are unable to function.
It was discovered that the pastor had not participated in the
Social Security Program; and in his case the local church had allocated the
funds in the “pastoral package” for the pastor to participate in the Social
Security Program. He failed to do so.
And
in failing to do so, the pastor was not qualified to apply for and receive
disability payments or Medicare health insurance. I just wonder if participating in the Social
Security Program was a blatant disregard in favor of keeping the extra money “in his pocket” or was it
something he intended to do, but never got around to doing it. And,
because he didn’t participate
in the Social Security Program, he was not entitled to disability and he
and his family suffered - Another “Wow” moment with exclamation points.
In that pastor’s case he was unable to return to the active
pastoral ministry and I hope he was able to get SSI disability and Medicaid
since those are for people who do not have SSA coverage for Disability and/or
Retirement Benefits.
Unfortunately, sometimes we do not know and are unaware of all of
the benefits and how to qualify.
If you read this editorial and Dr. Jerome Harris’ article below,
you have no excuse for not participating in the AMEC Retirement Annuity
Investments and Life Insurance Plans and the Social Security Program. If you are not enrolled in the Social
Security Program, simply go to http://www.ssa.gov/
and start paying into the Social Security Program.
Both
the AME sponsored annuity program and Social Security provide “substantial
financial security to the clergy participant and their families, both now and
in future.”
The
clergy and the lay members of the African Methodist Episcopal Church do not
want to see its pastors and their families struggling for financial survival
and pastors should do the right thing and follow-up to be diligent in
participating in the AME Church sponsored annuity program, Social Security
Program and other investment programs.
Every
pastor and local church officer should read Dr.
Harris’ informative article, which appears below.
2. TCR OP-ED – IMPORTANT FEATURES OF THE
AMEC RETIREMENT ANNUITY AND GROUP LIFE INSURANCE PLAN(S):
*Dr. Jerome V. Harris
One of the most important principles of sound financial planning
is to take full advantage of every opportunity available. For the active
members of the clergy in the AME Church, none are more important than the
benefits sponsored by the AMEC Retirement Annuity Investments and Life
Insurance Plans. Both of these plans can provide substantial financial security
to the clergy participant and their families, both now and in future.
Unfortunately however, there are far too many clergy persons who
are not taking advantage of these benefits to the fullest extent, and even
worse, some are not taking advantage at all. In truth, such failure to access
and maximize these opportunities is tantamount to the practice of poor personal
stewardship.
It is strongly recommended that the following financial security
vehicles be fully utilized in addition to any other benefits that may be
available:
The
AMEC Retirement Investment Plan is arguably the oldest and
largest retirement investment plan of any predominantly minority denominational
church. The modern-day plan was established by the Church in 1964 and current
investment assets total more than $120 million dollars.
Pursuant to the AMEC Book of
Doctrine and Discipline, all active pastors and Presiding Elders serving by
Episcopal Appointment are required to participate at 12% of their annual salary
on a pretax basis. Their ability to be eligible for a pastoral appointment is
largely contingent upon this participation. This mandated participation IS NOT
an “assessment” on the local church, but rather it is an in benefit to the
pastor and an integral part of the pastor’s salary compensation package which
the local church is required to provide.
The AMEC Group Life Insurance Plan is another valuable benefit
provided for clergy persons and their families in which participation is not
optional. With an insurance coverage of $30,000 for each participant and
$10,000 for each covered spouse until the mandatory retirement age of 75. Due to the size of the plan, the premium
rates are very affordable at $104 for single participants and $137 for
joint/spousal coverage; payable twice each year, the plan requires no age or
medical condition restrictions and includes double indemnity benefit of $60,000
in the event of the accidental death of the participant. Adequate life
insurance protection is a critical part of any sound financial plan.
In addition to the retirement benefits provided by the AMEC, far
too many clergy persons are missing a valuable financial opportunity by
choosing not to be a part of the Social Security Program sponsored by the US
Government. Not only does it enhance financial security in the latter years of
life, participation is also required to be eligible for Medicare health
insurance in most cases. Regardless of the rhetoric so often read in the
newspaper and seen on the television broadcasts about the impending doom of
this program; it would amount to political suicide for the US Congress to allow
this longstanding and widely popular benefit to end.
Enrollment in Social Security is an absolute must for any
rational-thinking clergyperson that cares about the future of themselves and
their families. It is also considered to be a part of the pastor’s salary
compensation package provided by the local church being served. A minimum of 40
quarters (10 years) is required to receive this important and should be at the
top of every “To Do” list, especially for the younger clergy person.
Due to the higher median age of the pastoral population, it is
cost prohibitive for the AME Church to provide a group health insurance plan,
and would create a financial hardship for many pastors to participate. However,
the Affordable Health Care Act, aka “Obamacare” now provides important health care protection at much less
expense in many cases. Any pastor who is currently without health care coverage
should immediately take advantage of this opportunity. Again, like the Social
Security Program, the chances of the Affordable Health Care Act being repealed
as some would like are next to nothing.
*Jerome V. Harris is the Executive Director/Plan Administrator for
the Department of Annuity Investments and Insurance
3. READER RESPONSE
TO EDITORIAL AND OTHER ISSUES:
--To the Editor:
As
a pastor on the Motherland, the Continent of Africa, I am extremely proud to be
counted in that 500 dedicated and disciplined pastors in possession of the 2012
Kindle version of the Discipline. When the Recorder announced that the
Discipline is available electronically, I immediately made an effort to procure
one for myself.
There
are some ministers in the USA whose love for the work on the Motherland is more
than just talk or a means of strengthening their campaign for the Bishopric.
Non-the-Less thanks to my sister in the ministry pastoring that church in
Florissant, Missouri for blessing me with the registration for the Kindle, as I
did what the Word of God recommends; let your needs be known, allowing me to be
counted in that very special number
The
Rev Clive Pillay
Mount
Olive Chapel AME Piketberg
Cape
Town
Cape
Annual Conference
15th
Episcopal District
-- To the Editor:
RE:
“Let’s Eliminate this ‘Wow’ Moment Now” Part 2
I
did not have a chance to read part 1, but as the founder of a 7-month-old
church, where one of our slogans is "Worship for this present age", I
was compelled to weigh in. I own several hard copy Disciplines and the digital version as well. I must say however,
that as long as it is available digitally, I have no intention of purchasing
another hard copy. In my senior year in seminary I may have purchased three
hard copy text books. If a book was available in digital format, I opted for
the digital version and it was usually priced much less.
Why?
For many reasons; first, I am a true lover of books and collect several types
of hard copy books. However, I am someone with no less than at least five full
bookshelves that belong solely to me. Many of these books (especially from
college) have never been touched again since graduating or a single read, and
that's just at my home, not including the books at my office at the church. So
being able to carry a bookshelf, literally in my purse, is very appealing.
Secondly, I love the convenience of accessing a book digitally from ANY of my
devices and going to the exact place I left off no matter what device last
accessed it. Also, you can highlight passages and make notations in digital
books.
Times
are changing. As an author, I can tell you that my digital books out-sell my
hardcopy books three to one. And we've long stopped trying to get my books into
more brick and mortar stores because they too are dying out.
We
are definitely heading into a paperless world and I love it!
At
our church we are approximately 90 percent paperless. Granted most of our
church membership is under the age of fifty and are technologically savvy.
Being
paperless not only is convenient but cost effective. For example we do not
print worship bulletins. The entire program, including video illustrations and
pre-recorded announcements are all played digitally. And for now, as a new
church, even our music is digital, including virtual choirs, no musician's
salary. We do produce some paper, such as offering envelopes, although I am
happy to say that even the percentage of digital giving is steadily increasing.
Why
aren't more people buying the digital version of the Discipline? People who usually purchase digital book readers will.
And I think digital version sales will increase when the 2016 edition is
published.
If
I didn't need to apprise my new church officers, most of whom are new to our
Zion, about many disciplinary references whether I would have purchased The Doctrine and Discipline of the African
Methodist Episcopal Church- 2012 version myself since I already owned the
hard copy.
Needless
to say, I encouraged my officers and members to go digital!
*The
Rev. Lee M. Sapp is the pastor of The Shepherd's Heart AME Church in Royal Palm
Beach, Florida
4. NEWS AROUND THE
AME CHURCH:
-- Nearly 1,000
attend rally to save SC State University
Posted:
02.16.2015
By
Tonya Brown
-- Reverdy C.
Ransom: Civil Rights leader, editor and bishop of the African Methodist
Episcopal Church
-- AME Church
leaders cite Black economic empowerment as 2015 goal
-- Rosa Parks'
archive opens at Library of Congress
By:
Brett Zongker
Description:
Rosa Parks, who refused to give up her seat on a segregated bus, reflected
later on how it felt to be treated less than equal and once feistily wrote of
how tired she was of being "pushed around" — parts of her history
long hidden away.
Link
to this article:
5. BOTSWANA ANNUAL
CONFERENCE FOUNDER’S DAY CELEBRATION AT MOTSWEDI-WA BOTSHELO AMC CHURCH:
*By
Sister Nthabiseng Jankie and Sister Potlako “PJ” Molomo
The
Gaborone District in the Botswana Annual Conference celebrated Founder’s Day in
style on Sunday February 15, 2015, at Motswedi-wa Botshelo AMC Church, under
the leadership of the Rev. Tiroyaone Vincent Mobea (Presiding Elder).
The
events of the day commenced with church school on “Celebrating Richard Allen
through Church History” led by Rev Godfrey Jankie Pastor of Lucas Mhere Mosata
AMEC. His message was “Know Your History”. This was indeed an eye opener to
many because in this session not only did Rev. Jankie walk us through the
origins of the church from Philadelphia in 1794, but also took the opportunity
to teach about who, how, what and when the AME Church was established in
Botswana.
Rev.
Jankie highlighted that the AME Church in Botswana was a result of the union
between the African Methodist Episcopal Church and the Ethiopian Church of the
Rev. Mangena Maake-Mokone which was founded on 20 November 1892 in
Witwatersrand, South Africa. The Rev. Mangena M Mokone, a Wesleyan minister,
broke away from the Methodist Church because of racial discrimination. The
union of the two churches took place in Atlanta at a special Annual Conference
which was held in 1896. The Ethiopian Church was represented by James Dwane who
was also appointed by Bishop Henry McNeal Turner as the General Superintendent
of the AME Church in South Africa. He was later installed as Vicar Bishop. The
ceremony marked the absorption of the Ethiopian Church into the AME Church.
In
Botswana, the AME Church worked hand in hand with the Ethiopian Church in
Botswana which was founded by the Rev. Mothoagae Motlogelwa in Kanye in 1901.
The Rev. Motlogelwa was a former member of the London Missionary Society,
currently known as the United Congregational Church of Southern Africa, and
whose church was fully established in January, 1902.
One
of the pioneering missionaries of the AME Church in Botswana was the Rev.
Marcus Gabashane. He, together with his son, undertook a missionary journey to
Francistown in 1898, and established AME Congregations in the Tati area,
Ramokgwebana, and Lobatse. By 1903 congregations were established in Lehututu
and Hukuntsi, in the Western part of Botswana.
The
worship leader for “Celebrating Richard Allen through worship” was the Rev.
Tshepo Sebakile, the host pastor. The opening hymn was “Faith of our Fathers! Living Still! (AMEC Hymnal, No. 429).
The
Rev. Tshenolo Nkgelepang of Molepolole AME church rendered a moving prayer
which was inclusive of Bishop Richard Allen’s courage, tenacity, leadership and
struggles through his journey to establish AME Church. In his prayer he also
reminded the congregation not to be weary to carry the name of the AME Church
with pride, truth, and faith knowing our roots and certain of our future.
The
Sons of Allen Gaborone District Chapter Choir and Chancel Choir of
Motswedi-wa-Botshelo AME Church led the congregation in “Celebrating Richard
Allen through Music”. This entailed a mixture of Setswana and English and other
African vernacular songs, accompanied by traditional forms of worship such as
clapping hands, dancing, beating the drums, pounding of the “beat” (a soft
home-made cushion), continuous striking of a small bell, and other African
musical instruments we could lay our hands on in celebrating the legacy of our
founding fathers and mothers and in keeping with Psalms 150.
The
Sons of Allen sang “Ga nkake ka e latlha tumelo ya ka” meaning “I will never
leave/abandon my (AME) faith” were joyously sung. The Chancel choir’s rendition
was “Shacked by a heavy laden” (AMEC hymn 402).
The excitement of this special day rose to a higher level as members
sung the victory and celebration song “I’m Pressing on the Upward way” (AMEC
hymn 347). These songs struck a chord as we could imagine Richard Allen and the
other martyrs singing them, and they surely never lost faith that someday the
AMEC will still be a force to reckon with as it is today.
On
this joyous and historic occasion, we also partook in“ Celebrating Richard
Allen through visitors from different denominations” We were honoured to have guests from the
United Congregational Church of Southern Africa, Roman Catholic Church, the
Anglican Church, The Open Baptist Church and the St John’s Apostolic Church.
.
“Celebrating
Richard Allen through pictures”, entailed a brief video clip of the life,
experiences and Gospel labors of the Rt. Rev. Richard Allen, titled “Fever
1793: The Apostle of Freedom.”
Following
the presentation the congregation was grateful to have two of the Church Senior
Citizens Sister Salome Jankie (62 years) and Sister Maggie Mobea (66 years)
sharing their personal experiences and memories of the establishment of AMEC
here in Botswana.
Sister
Maggie Mobea elaborated the trials and tribulations of how the AME Church was
misunderstood by then Chief of the Bangwaketse tribe and its members severely
tortured for their faith. One particular hurting incident she shared of the
past was when she saw their Pastor tied to a horse and dragged around the
village as a sign to the world that he should stop preaching the WORD of God
under the AME banner. However, despite the
difficulties, those who heeded the call of God and the vision of Richard Allen
continued in their plight, hence our existence today.
Sister
Salome Jankie, on the other hand had only good memories to share as the church
was well received in her part of the country and how she grew up surrounded by
AME parents and family members.
The
Rev. Thabo Matebesi of Sediba-sa-Botshelo AMEC shared the homily in
“Celebrating Richard Allen through the preached word of God” He read from 1 Samuel 17 v 32-37 and his theme was “Nna
mogaka” meaning “Be a hero” in the name
of the Lord!
Our
gratitude to the host church WMS members for insuring “Celebrating Richard
Allen through traditional bread” The décor, the communion cloths, the drinking
cup, the bread containers, the water containers, the hand basins were all of
Setswana and African origin.
To
say thank you and in memory of and “Celebrating Richard Allen posthumously ”,
the host church YPD donated and presented a cake, which was cut by the
Presiding Elder Tiroyaone Mobea in remembrance of all our founding fathers and
mothers and sisters and brothers with special mention of Bishop Henry McNeal
Turner, Alexandra Payne, and Jarena Lee.
The
members of the congregation came clad in their African and Setswana traditional
attire in keeping with “Celebrating Richard Allen through our culture” and
ended the day with Setswana cooked meal, to truly represent our African
heritage.
*Article
was written by Sister Nthabiseng Jankie and Sister Potlako “PJ” Molomo of the
Botswana Annual Conference of the 18th Episcopal District of the
African Methodist Episcopal Church
6. APPEAL FOR
ASSISTANCE FROM BISHOP REGINALD T. JACKSON - TORRENTIAL RAINS AND DEVASTATING FLOODING IN
MALAWI:
-- The Twentieth
Episcopal District, African Methodist Episcopal Church
February 16, 2015
In January Malawi was experienced torrential
rains which caused devastating flooding. The flooding which caused the greatest
damage in southern Malawi, has resulted in almost 200 people being killed, more
than 200,000 people being dislocated and many not having electricity, clean
water or adequate food. World Vision, UNICEF and AFRICARE are at work seeking
to help those dislocated and meet the needs of water and food for those
impacted by the flooding. The government and other agencies are working to
restore electricity.
Several of our churches have been badly
damaged and three destroyed as a result of the flooding, as well as some of our
members being included among the more than 200,000 who have been dislocated. I
am making an appeal for assistance to help the country of Malawi, and our
members and churches. The need is urgent, and the situation is dire. I want to
thank those who have answered the call already. The Connectional Lay
Organization, First and Tenth Episcopal Districts, and the Rev. Johnathan
Weaver and Mt. Nebo AME Church and others who have responded to his call for
help.
Malawi is one of the poorest countries in the
world, and must depend on the help of others to rebound from this natural
disaster. The average income of a citizen of Malawi in US dollars is less than
$500.00 a year. Most of them depend upon agriculture to provide for themselves;
however the flooding has now lessened or destroyed this source of income for
the foreseeable future. I am aware that many of our churches are struggling
themselves, but I ask you to do whatever you may be able to do. Funds raised
will go to help our dislocated members and to assist churches which have been
damaged. The 20th District is also partnering with AFRICARE to
assist our people. A fundraiser will be held on March 17th at the
Malawi Embassy in Washington, DC to help with this effort.
Those who are able and willing to contribute
to this effort should make checks payable to the Twentieth Episcopal District
and mail to: 60 Park Place- Suite 206, Newark, NJ 07102. On memo line place:
Flood Relief.
Thank you for your consideration of this
request, and please lift up the people and churches of Malawi in your prayers.
Bishop Reginald T. Jackson
Supervisor Christy Davis Jackson, Esquire
7. REVIVAL HIGHLIGHTS SOLUTIONS TO AMERICA’S RACE, LAW AND ORDER
PROBLEMS:
*By Cora Jackson-Fossett
The ‘Theology in the Hood Revival’ returned to
Los Angeles and once again addressed a tough topic making headlines across the
nation – the deaths of unarmed African American males by police.
Leading the discussion as well as offering
spiritual insight was the Rev. Dr. Jeremiah A. Wright, Jr., pastor emeritus of
Trinity United Church of Christ in Chicago, IL.
The revival, held January 12 through January
14, was hosted by Bethel A.M.E. Church, 7900 South Western Avenue in Los
Angeles. The theme was ‘Law and Order: What is the role of the African American
Church in Justice Reform?’
“With all the events occurring across the
country regarding policing in the African American community, the church is
morally compelled not just to speak out, but to raise the questions of
consciousness in such a way that they aid in overcoming the systemic injustices
we have recently witnessed in our nation,” said Pastor Kelvin T. Calloway,
revival co-host.
“The church has an obligation to speak truth
to power. We are by our nature
peacemakers, but with no sense of justice, peace is tenuous,” noted Pastor
Clyde W. Oden, Jr., of Bryant Temple A.M.E. Church, also a revival co-host.
The Los Angeles Metropolitan Churches (LAMC)
and the USC Cecil Murray Center for Civic Engagement were co-sponsors of the
revival as well and shared resources available to the community.
LAMC staffed information tables and offered a
‘Law and Order in the Black Church Toolkit,’ explained LAMC Executive Director
Cheryl Branch.
The toolkit outlined areas such as forming a
public safety team, getting involved in local public safety committees and
setting up a health ministry. It also contained sermons and prayers on civic
engagement, drug sentencing reform and ending mass incarceration of African
Americans.
“The difference in sentencing and racial
profiling is something we can no longer ignore as black people. Residents must
get more involved and help define local police personnel policies and
training,” said Branch.
As the revivalist, Dr. Wright preached a
series of messages to emphasize the spirituality and practical application of
the theme.
“My sermons addressed the historic continuity
between Biblical Justice, as preached and practiced by Jesus, as opposed to the
injustices imposed upon God’s people by their colonizers and the contemporary
parallels between Biblical Justice and the human injustices we have faced
historically, and still live with, as an African American people in 2015,” he
said.
“These parallels are important for African
American Christians to acknowledge, realize and understand so they can and will
be encouraged to stay in the struggle for Liberation and to “march on, ‘til
Victory is won!”
In addition, a lunch symposium about race, law
and order in America was held on January 13, at the USC/Cecil Murray Center.
The panelists included Dr. Wright, Dr. Cecil L. Murray; the Rev. Dr. Johnny Ray
Youngblood from Brooklyn, NY; Dr. Kimberle Crenshaw, UCLA Law Professor; Dr.
Arnetha Inge, and Dr. Ken Waters, Azusa Pacific University School of Theology. The moderators were Dr. Calloway, Dr. Oden
and the Rev. J. Edgar Boyd.
*Cora Jackson-Fossett is the Religion Editor
of the Los Angeles Sentinel Newspaper and a member of Brookins Community A.M.E.
Church in Los Angeles, CA.)
8. INSTITUTIONAL RACISM:
*The Reverend Darryl R. William
As a young teen, I remember sitting by my late
grandfather’s bedside (he too was an African Methodist Episcopal Pastor-Rev.
William Nathaniel Reid), eagerly awaiting to hear another story about his life
growing up in the 1920s south. The one that I heard that stays with me more
than any is how a violent altercation with a Caucasian man forced his exodus up
north. “That was life in the South back then,” grandpa said, “White folks were
more open about displaying their racism; you knew were they stood.”
Ferguson, MO, Sanford Florida and New York
City laid bare a more insidious kind of racism, a racism that allows the
perpetrators to hide behind the cloak of self-defense, dehumanizes the victim,
and allows the perpetrators to use excessive force without fear of any
repercussions. It makes subtle suggestions about African Americans and holds
certain prejudices that are imbedded in the fabric of our institutions and
since it is not overt, can easily be denied. It allows for the perpetrators to
wear pin stripe suits and ties or police uniforms and claim to “not see color”
while at the same time keeping the very systems that oppress people of color
alive and well.
This racism allows the oppressor to never have to do any self-examination,
ignore their blind-spots, support racist policies and beliefs, and never give
one thought as to how that may be adversely affecting someone else. This
“phenomena” is called “Institutional Racism.” Institutional Racism is more
difficult to deal with not only because of its subtlety, but also because at
the root of it is a need those embracing it have to hold on to power and the
benefits that power gives them. Donald Sterling would never have admitted his
running of the Los Angeles Clippers basketball team was racist because of the
billions he was making. It is only when he was challenged did he have to sell
the team.
Officer Darren Wilson saw African Americans
through the lens of the system in which he is a product. It was embedded in his
police department, probably in his school, his church, and his government. These assumptions are not based in fact, but
are fiercely clung to because of the desire to hold onto their privileged status.
It was that same desire that caused Chief Justice Roger Taney to rule in the
Dred Scott decision of 1857 that “negroes had no rights that a white man was
bound to respect.” It may not be written law today, but it is written on the
hearts of those whose beliefs allow them to maintain oppressive systems. He said his encounter with Michael Brown had
nothing to do with race, and said it rather convincingly! This is the subtlety of Institutional Racism.
It allows the oppressor to conveniently ignore their long held beliefs and
blind-spots that are so ingrained in their psyche. Even a little self
examination, which those in power eschew, would have revealed it had everything
to do with race.
In listening to Officer Wilson’s interview, he
unknowingly reveals his beliefs about African Americans that were shaped in his
institutions.
“He looked like Hulk Hogan; he looked like a
demon”
The firmly held belief that Mike Brown was
like all Black Men, “imposing, angry and violent” gave justification for his
firing at him, not once, but 12 times! It also helps us understand white
America’s collective response: “Michael Brown must have provoked him.”
Stokely Carmichael, the 1960’s activist is
given credit for the phrase “institutional racism.” He believed that personal
transformation is not enough to end racism, because while one may be personally
transformed, this person still may fail to make the connection between their
transformation and how their support of certain policies can still oppress
those persons they claim now to love.
For example, one can say that “they are not
racist” and still not support funding for public schools, or be for the mass
deportation of all illegal immigrants.
Can we hold up personal transformation as the key to ending racism when
some of those who claim it and are still the major supporters of racist
policies such as these? It is for that
reason Carmichael felt you cannot depend on the good-will of the oppressor, but
you have to seek laws that will change the country systemically. I believe
Carmichael borrowed a page from Martin Luther King, Jr. who said, “It may be
true that the law cannot make a man love me, but it can stop him from lynching
me.”
Let’s not forget that King’s movement was
biblically based! Jesus changed hearts, but he also challenged a religious
system that did more to burden people than to make them free. Thus he writes,
“Come unto me all ye who labor and our heavy laden, and I will give you rest.
Take my yoke upon you and learn from me, for I am gentle and humble at heart,
and you will find rest for your souls. For my yoke is easy and my burden is
light.” (St. Matthew 11:28-13)
I believe the church must be in the business
of personal transformation, but also systemic transformation as well. If there
was a law on the books that required police officers to wear body cameras
(having an altercation taped certainly didn’t help in the Eric Garner case, but
I am still an advocate of body cameras for law enforcement. They do give us
evidence of what actually occurred, eliminating hypothesizing when trying to
determine concerning what took place in any given police/civilian encounter),
we would have factual evidence of what happened between Mike Brown and Darren
Wilson. Systemic Racism demands that we be actively engaged in changing laws.
The
question that the Prophet Micah asked some 600 years before Christ and God’s
answer to a society that was morally decadent as well is still very relevant
today:
“What
does God require of you? To act justly and to love Mercy and to walk humbly
with your God.” - (Micah 6:8)
*The Reverend Darryl R. Williams is the pastor
St. Mark AME Church in Milwaukee, Wisconsin
9. FROM SELMA TO SHELBY: FIFTY YEARS LATER:
By Dr. Wayman B. Shiver, Jr.
Symbolically, “Bloody Sunday” was the people’s
statement of demand for the right of all citizens to vote. However, fifty years after the pain and
bloodshed at Pettis Bridge in Selma Alabama, a Supreme Court ruling negated an
action, the preclearance requirement of the 1965 Voting Rights Act. Civil rights advocates were stunned when the
United States Supreme Court rendered this decision on June 25, 2013. Some citizen thought that the U.S. Constitution
was unassailable, but with a 5 to 4 vote, the justices changed fifty years of
progress.
On that historical Sunday in 1965, people of
all colors and all walks of life showed their courage and determination to
claim what was already theirs. Thus,
when five members of the highest court of the land affirmed the contentions of
the Shelby County attorneys that there was no need for preclearance, there was
an audible gasp of disbelief. Again,
there was good reason to doubt the protection of the U.S. Constitution when it
becomes a question about our rights and protections. It also seems unlikely that the welfare of
the citizens of all persuasions is the overarching factor insuring the
integrity of Congressional laws and the Constitution.
The political history of the southern states
does not suggest that the majority of local and state governments can be
trusted to do what is morally right or just.
Therefore, some legal provisions must be available to prevent political
officials against deciding to devise mechanism that may have the potential for
planning to insure that voting outcomes are favorable to social and political
ideologies.
Perhaps the rigorous constitutional
scholarship exhibited by the Shelby County attorneys accounts for the
regrettable fact that the U.S. Supreme Court justices struck down Section 5 of
the 1965 Voting Rights Act. In doing so,
the key provision requiring preclearance prior to making any changes in
established voting procedures was removed.
Five of the Supreme Court justices concurred with Shelby County
plaintiffs. In a decision of this magnitude, a 5 – 4 vote seems inadequate to
trust the attorneys’ scholarship without question. Their conclusion may not be infallible.
Likewise, the justices’ conclusion seems to be
less than morally defensible given the political history relative to voting in
the United States, especially in the Southern section of the country. At present, new provisions have been made
that have the potential of deterring some citizen from voting. The gutting of the 1965 Voting Rights Act by
striking down Section 5 will allow many local and state governments the time
and opportunity to return to their former tactics designed specifically to
control the outcomes of elections.
Since 1965, the tendencies to gentrify urban
areas, to develop housing communities and to reallocate the use of land have
occurred at an alarming speed. In a
matter of a few years, entire areas have gone from one extreme to another
relative to the redistribution of identified populations. The effects are often reflected at the ballot
box.
Arguably, voting is the linchpin and the
anchor of American democracy as the ardent practice of voting determines who
operates government processes. As shown
in the 2008 and 2012 presidential elections, large numbers of committed voters
can change the course of action. Although
local elections are critical in a number of ways, many voters choose to vote in
presidential elections only.
Nonetheless, voting in all local, state and national elections is
important as the demographic profile of the nation continues to change.
Increased racial and ethnic diversity changes
the established order. There is no
secret about gerrymandering and the act of redistricting voting lines. The
coalescing of groups can influence election outcomes. The 2013 Supreme Court decision removing the
preclearance provision does not guarantee that deliberate interference might
not occur in the future. It depends upon
the issues and the candidates.
The 5 – 4 vote also suggests that the
judiciary needs an overhaul. In the
opinion of this writer, the entire system of appointing and selecting justices
needs serious scrutiny. For the purposes
of this treatise, I contend that decisions that overturn Congressional Law need
to be unanimous. Furthermore, I contend
that, as is commonly believed, laws that benefit minorities directly seem to
fall at the slightest suggestion.
For years, minorities have made much needed
stride in office holding and jobs. The
trajectory of the journey from Selma to the actual passage of the 1965 Voting
Rights Act was fought with many battles and obstacles. Now, fifty years after the Voting Rights Act
was passed, Americans, especially African-Americans, have come full
circle. Curtailment of the preclearance
provision may aid and abet conservatives to revert to tactics used in days of
old. There is an urgent need for civil
right activists to provide oversight of elections. One sure way to influence
the outcome of elections is to encourage all eligible voters to vote in all
elections. Also, the voters need to be
familiar with the background of each candidate.
10. #BLACKLIVESMATTER: GETTING BACK TO THE DREAM:
The Rev. Aaron Treadwell
WASHINGTON, D.C. – Metropolitan African
Methodist Episcopal Church (MAMEC) has always sought innovative ways to uplift
the Washington, DC community. Building on 176 years of service to the
community, MAMEC declared 2015 the year to “fight for the Beloved Kingdom.” One
aspect of this fight embraces the role of the church in the #BlackLivesMatter
movement, which took flight after grand juries in Ferguson, Missouri and Staten
Island, NY failed to indict police officers for killing unarmed black men.
During the 2015 MLK weekend, Metropolitan held an intergenerational forum that
highlighted the discretionary power of prosecutors with the goal of embracing
this new movement and walking the walk of the Dreamer.
The title of the forum, “Black Lives Matter:
Getting Back to the Dream” highlights the power and paradox of the MLK holiday.
Further, it connects a tradition of Black civil rights going back to Bishops
Richard Allen, Daniel Payne, and Henry McNeal Turner to today’s Civil Rights
movement. The forum included a panel discussion on the discretionary power of
prosecutors, a “how to survive a police stop” workshop, and a conversation
about the disproportionate composition of black manes in the juvenile justice
system. Panelists included prominent prosecutors, professors and defense
attorneys: Angela Brooks, State’s Attorney Prince George County; Ronald Machen,
U.S. Attorney District of Columbia; Karl Racine, Attorney General District of
Columbia; Professor Angela Davis, American University Law School Professor;
Professor Kristin Henning, Georgetown University Law School; and J. Wyndal
Gordon, “The Warrior Lawyer.”
Isaiah, 21, a senior at Howard University
suggested that the event was helpful to provide context on the legal issues
surrounding the lack of indictments in the Mike Brown and Eric Gardner cases.
In order to make change we have to become
enlightened to the nuanced issues we face. Many of my peers at Howard
University want to make a change, but without professional support we are
swinging in the dark. Coming to an event like this highlights everything King
would expect from today’s church–to be a living organism. Fighting an issue
blindfolded can cause more harm than success.
Metropolitan’s senior pastor, the Rev. William
H. Lamar IV, reminded attendees “MLK believed that the racial issues we
confront in America were not just sectional but national, just as he believed
that the road to the African-American’s Israel did not end at the southern
ballot box.”
The Rev. Lamar further explained: King
attacked segregation in both the South and Urban North, opposed the Vietnam
War, and linked racism at home to militarism and imperialism abroad. King was a
democratic socialist who advocated unionization, he was planning to attack
poverty with the Poor People’s Campaign, and ultimately would have spoke out
against the Prosecution practices or lack thereof in 2014.
The Rev. Martin Luther King, Jr. was known for
his powerful preaching, but his philosophy lives on through active ideologies.
The Rev. Jonathan Newton, the event’s chair, commented, “King was both preacher
and activist. If we claim that we want to follow his mission, we must also be
prepared to answer his theological and socio-political call.”
*The
Rev. Aaron M. Treadwell is an assistant pastor at Metropolitan A.M.E. Church in
Washington, DC
11. APPEAL FROM BISHOP
REGINALD JACKSON AND THE SOCIAL ACTION COMMISSION:
The Social Action Commission of the AME Church is
calling upon the United States Senate to act on President Obama’s nomination of
Loretta Lynch, currently US Attorney in Brooklyn to be the next Attorney
General of the United States. She was nominated in November of last year, and
it is now more than 95 days, since she was nominated and not acted on by the
full Senate. This is the longest nomination in the history of the United
States. Ashton Carter was nominated by President Obama to be Secretary of
Defense in December of last year, and testified before the Senate Armed
Services Committee and confirmed by the full Senate on February 12th,
less than 70 days. There is no justifiable reason for the delay in acting on
Loretta Lynch’s nomination. She is eminently qualified, and has an impeccable
record as US Attorney in Brooklyn. She has already been confirmed by the full
Senate to be US Attorney, she is not a stranger to the Senate and her record
has nothing to cause senators to change their vote.
Attached is a letter to Senator Mitch McConnell
(R-KY), Senate Majority Leader, calling upon him to use his influence and
office to move the full senate to act on this nomination. We encourage as many
of you to write or call Senator McConnell’s office to pressure him on this
matter.
His address is:
The Honorable Mitch McConnell,
Majority Leader
United States Senate
Washington, DC 20510
Telephone: (202) 224-2541
Bishop Reginald T. Jackson, Chair of the AMEC Social Action Commission
“Sistah” Jackie DuPont Walker, Director of the
AMEC Social Action Commission
February 16, 2015
The Honorable Mitch McConnell
Majority Leader
United States Senate
Washington, DC 20510
Dear Senator McConnell:
I write on behalf of the African Methodist
Episcopal Church to express our disappointment and urge the Senate to act to
confirm the nomination of Loretta Lynch, as Attorney General of the United
States. There is no justifiable reason, why US Attorney Lynch’s nomination has
not been acted upon and concluded by now.
Attorney
Lynch was nominated by President Obama on November 14th of last year to succeed
Eric Holder as Attorney General, more than three months. On December 5th
of last year, almost a month later, Ashton Carter was nominated by President
Obama to be the next Secretary of Defense. He testified before the Senate Armed
Services Committee, and then on February 12th was confirmed by the
full Senate as Defense Secretary, a process that took less than 70 days.
Loretta Lynch testified before the Senate Judiciary Committee before Ashton
Carter testified before the Armed Services Committee, and the Judiciary
Committee still has not met to vote to send her nomination to the full Senate.
In fact, several members of the Judiciary Committee now say they have more
questions for Attorney Lynch.
It is already more than 95 days since Attorney
Lynch was nominated, longer than any previous nomination in the history of the
United States. With another Judiciary Committee hearing, and certain debate by
the full senate, it will be more than 100 days before the full Senate votes on
this nomination. We strongly protest the delay in acting on this nomination. We
believe Attorney Lynch is eminently qualified to be Attorney General, and
should be confirmed by the full Senate. Our protest is not that she should not
be questioned and interrogated, but that this process should not take more than
100 days.
You are Majority Leader of the United States
Senate, and we call upon you to use your office and influence to get both the
Judiciary Committee and the full Senate to act on this nomination. It is not
fair to Attorney Lynch, or to the nation for this nomination to be stalled. The
way this nomination has been handled is a slap in the face to the very system
of justice the Attorney General is to uphold.
Thank you for your anticipated action in this
matter.
Sincerely,
**Submitted by Bishop
Reginald Jackson
12.
WHY THE SOUTH CAROLINA STATE UNIVERSITY SITUATION SHOULD MATTER TO YOU AND ME:
Ms. Lauren Wilson
I've needed a couple of days to process my
response regarding this SCSU situation. I am all for supporting HBCU's. Having
attended two HBCUs myself, I understand the importance of keeping HBCUs not
only open but in good financial standing. I have mixed emotions about what is
happening to SCSU.
Hear me out before you chew me out.....
1) The troubles SCSU are facing right now
are disturbing and hurtful. Going to Claflin (literally next door), SCSU
contributed to my growth and development as a woman so it deeply saddens me
that this is happening.
2) SCSU is a State School so imagine what
PRIVATE HBCU's are going through. I am not discrediting State schools, but my
point is that ALL HBCU's are struggling. This is not the first scare from an
HBCU. I read articles daily regarding HBCU's going down because of financial
issues, low enrollment, zero to none alumni giving, poor administration and
leadership. This is what most HBCU's are suffering with.
3) I've observed that people are supporting
this SCSU issue more than their own HBCU institution. Now do not get me wrong,
I believe we are all family so if it happens to one, it happens to all. BUT!
Why are you so quick to save SCSU and not your own? Why are you guys acting
like this is the first time in our HBCU more than 100 year history that this is
happening?
4) I admit, this situation is terrible, but
let’s think about it....
We do not know what is really going on
behind closed doors with SCSU and other HBCU's.
*The problem with many HBCU's is.... they
continue to accumulate debt until one day the school closes for good. SCSU has
acknowledged their issue and want to fix it before they go deeper into debt. As
of right now, they are not closing but if it takes a couple of years to get on
track so students’ degrees will mean something, BY ALL MEANS CLOSE. This sounds
harsh but sometimes you have to take 2 steps back to move 3 steps forward.
*Often times, HBCU's are not provided with
the proper leadership that they need to flourish. It's unfortunate but it is
what it is.
5) Many are screaming about their hate for
Nikki Haley. Well darlings, if you would have VOTED then maybe she wouldn't be
in office. We (yes us BLACKS) are so quick to complain but do nothing to help
the matter, Stop complaining and looking for sympathy and get your lazy butts
up and advocate for what you believe is right. A lot of that starts with
voting. Wait, are you even registered?
I close with this. I do not want to see ANY
HBCU close. I take pride in knowing that an HBCU molded me into the woman I am
today. I take pride in knowing that other students are receiving educations
from institutions that value black men and women. I love knowing that we are
walking on the same grounds as W.E.B DuBois, Martin Luther King Jr., Tonni
Morrison, Spike Lee, Common, Alice Walker, Leon Dash and countless others. I
love Black History!
HBCU's are struggling as a whole and since
we are family let us fight for ALL HBCU's.
Lauren Alexandra Wilson, a proud HBCU
Alumnae
13.
HBCU'S CHALLENGED BY SHRINKING BUDGETS, ATTEMPTS TO CLOSE THEM:
John Hinton/Winston-Salem Journal
The threats to close South Carolina State
and Elizabeth City State universities demonstrate the financial struggles
endured by all historically black colleges and universities, panelists at a
black-college forum at Winston-Salem State University said Thursday.
“There is nothing less than our human
existence at stake here with our HBCUs,” said Corey Walker, the dean of WSSU's
College of Arts, Science, Business and Education.
Walker was among the panelists who
participated in the 2014 N.C. HBCU Political Action Summit at WSSU. About 120
people attended the panel discussion about HBCUs in the Reaves Student Activity
Center at WSSU.
The panelists mentioned the financial
troubles at South Carolina State University, the only state-supported HBCU in
that state. A committee in the S.C. House recommended on Tuesday to close SCSU
for two years while the state of South Carolina pays off the university’s debt,
so it can reopen financially stable.
SCSU has an enrollment of 3,000 students
and owes $10 million to food and maintenance vendors, according to news
reports. Its enrollment has decreased by more than 33 percent since 2007.
Some HBCUs’ reliance on state money means
they are vulnerable to state budget cuts, said panelist Melissa Harris-Perry,
who is a political-science professor at Wake Forest University and a TV host at
MSNBC.
SCSU’s situation could happen at any other
HBCU, said Ayana Davis-Hernandez, a panelist and the associate vice chancellor
of university relations at N.C. Central University in Durham.
“Any HBCU that is threatened with closure
should be troubling for everyone,” Davis-Hernandez said. “It’s definitely a
wake-up call.”
Douglas A. Wilson, a panelist and the chief
executive officer of Wilson Consulting LLC in Charlotte, pointed to an effort
last year in the N.C. General Assembly to close Elizabeth City State
University, a HBCU in northeastern North Carolina.
The N.C. Senate eventually removed a
provision in the $21 billion state budget that would have closed the school,
whose enrollment decreased to nearly 900 students from 2010 to 2014.
“They (legislators) are always threatening
HBCUs,” said Damika Howard-Wayne, an ECSU administrator who attended Thursday’s
forum.
Most HBCUs are in Southern states where
Republicans dominate their legislatures, Wilson said.
Many Republican legislators are indifferent
to allocating state money to HBCUs or generally opposed to such funding, he
said.
WSSU also has dealt with a dwindling
budget. The university has a current annual budget of $87.25 million, but has
seen its state allocation reduced by nearly $35 million over the past 5½ years.
Despite their tight budgets, HBCUs are
important because they helped develop black communities throughout the country
and provide African Americans with college educations, Walker said.
“Historically black colleges remind us of
segregated history of higher education,” he said.
jhinton@wsjournal.com;
telephone: (336)727-7299
14. EBENEZER AME CHURCH CELEBRATES FOUNDER’S DAY:
By Delanda S. Johnson
On Sunday, February 15,
2015 in Tyler, Texas; Ebenezer AME Church under the leadership of the Rev.
Mittie C. Muse, Sr. celebrated its Annual Trustee/Founder’s Day Program.
The service was called to
order by the worship leader, Brother Ross Wallace with the congregation singing
the Negro National Anthem, “Lift Every Voice and Sing.”
Prayer and Scripture were
given by Brother Frank Johnson and Brother Gerald Rogers; with a heartfelt
greetings/occasion by Brother Ross Wallace.
Sister Cheryl Garmon led the congregation in the 2015 Founder’s Day
Observance Litany followed by the Ebenezer AME Church choir "moving the
crowd" with songs from their hearts.
Guest choirs in
attendance were St. Mathews AME Church, Shreveport, Louisiana and the Jarvis
Christian College; Hawkins, Texas.
Each choir brought their
own spiritual styles, but keeping with Black History month, Jarvis Christian
College choir took us all back to the old Negro Hymns. They made us feel how the slaves were feeling
through their emotional songs.
The time had come for the
speaker of the hour to bring the message.
The Rev. Dr. Glenell
Marie Lee-Pruitt, pastor of St. Mathews AME Church in Shreveport, Louisiana
(8th Episcopal District) came with high expectations to preach the word of
encouragement to congregation.
Her background is
impressive. She was born in Grenada,
Mississippi, where she attended Jackson State University and earned her
Bachelor of Social Work Degree and earned her Master of Social Work and PhD in
Social Work from Temple University in Philadelphia. She earned her Master of
Divinity Degree from Payne Theological Seminary the oldest free-standing
African American Seminary in the United States that operates under the auspices
of the African Methodist Episcopal Church.
With many other pastoral
ministries where she has served, her greatest is St. Mathews AME Church. Dr. Pruitt is Provost and Vice President for
Academic Affairs and Professor of Social Work at Jarvis Christian College in
Hawkins, Texas. She is a member of Chi
Mu Omega Chapter in Alpha Kappa Alpha Sorority, Inc., and the NAACP.
The Rev. Dr. Pruitt
preached her sermon from Genesis 12:1-3, with the subject: “A Walk of Faith.”
The Rev. Dr. Pruitt gave
the congregation a brief history about Richard Allen. “To know our history is
to know ourselves as AMEs. Richard Allen
was born (1760) a slave in Philadelphia, Pennsylvania and he grew up during the
American Revolution; an era characterized by the advocacy of individual rights,
the growth of denominational Christianity, and the inception of the antislavery
movement. Around 1768, Benjamin Chew
sold Allen, his three siblings, and parents to Stokely Sturgis, a plantation
owner in Delaware,” said the Rev. Dr. Pruitt.
She continued to educate
the congregation on the history of the AME Church. She noted that Allen, the Rev. Absalom Jones,
and others were discontented with the way St. George’s Church in Philadelphia
treated them and they founded the Free African Society, a nondenominational
religious and mutual organization. On April
9, 1794, Bethel African Church opened its doors. White Methodists attempted to
gain control of Allen’s church, but the Pennsylvania Supreme court ruling in
1807 declared that the Black Methodists congregation owned the property on
which the worshipped and that they could determine who would preach there. Following Allen’s example, many Black
Methodists formed African Methodist Churches in the Northeastern cities. Because all experience similar challenges
from White Methodists, Allen organized a convention of Black Methodists in 1816
to address their shared problems. The leaders decided to unite under the name
of the African Methodist Episcopal (AME) Church. Richard Allen was elected Bishop, and he held
the position until his death in 1831.
“After this brief history
of the AME church, we can only say that Richard Allen stepped out on a leap of
faith! If we look at the story of
Abraham, he was told to leave from among his kin and to take his family and his
nephew Lot and his family. God promised that God would make the descendants of
Abraham a great nation.
The Rev. Pruitt reminded
the congregation that "Abraham was not a poor man, but a man who had
plenty; he was a man who followed God in Faith.”
The Rev. Dr. Pruitt
wanted the congregation to know that “if you are a person who is torn between
doing right or wrong; step out on Faith; you must do what GOD tells you to do.
Walk out on faith. We must "Trust
and Obey." We are a blessed to be a
blessing for someone else. We are called
to “Walk in Faith” to be empowering, encouraging, inspirational, etc., to
others to make a difference. I will
trust HIM and keep my FAITH in the LORD.”
The program concluded
with retired Presiding Elder, the Rev. Dr. Donald Tucker reflecting on his life
in Greenwood, Mississippi. The Rev. Dr.
Tucker who was a Civil Rights leader spoke on the Civil Rights Movement, the
killing of Emmett Till and Medgar Evers.
He stated that he was the first to be bitten by dogs in 1964 in
Greenwood, Mississippi, for helping people to register to vote. “It took fifty years before I could return to
hometown; if I had gone back before then I would have been killed. "I trusted and obeyed the Lord. I walked
in Faith."
He concluded by singing “Woke
Up Dis Mornin Wid mah Min' stayed on Jesus.”
15. George Moore,
80: Pastor saw church membership reach 10,000
George
Moore was a jovial, humble pastor who spoke with purpose.
“He
believed in what I was doing and encouraged me to be the best at what I was
doing,” said his son George Moore. His grandson Kevin Moore said, “He really,
really, believed in me and that means the most to me.”
A
Decatur native, Moore began working at age nine as a delivery boy for a local
drugstore. He graduated from Washington High School and went on to work for
several restaurants including Lucas’ Grille in Atlanta. He co-owned the
clothing boutique Vine City Village and became a driver for one of the first
black-owned cab companies, The Atlanta Car for Hire. He eventually became part
owner.
Throughout
this time Moore would go to church with his grandfather, and he joined
Cosmopolitan African Methodist Episcopal Church in 1951.
“He
became so attached and interested in the life of the church,” said his son.
“One day the Lord called him to preach while he was a member of Cosmopolitan
AME Church.”
Moore
attended Turner Theological Seminary at Morris Brown College. He was ordained a
deacon in 1958 and ordained an itinerant elder in the AME Church in 1960.
He
was appointed the pastor of Woosley Mission AME Church in November of 1958 and
Davis Chapel AME Church in November of 1961. In July 1962 he was appointed to
Amanda Flipper AME Church, where he served for eight years.
In
1970 Moore was appointed to Saint Philip AME Church in the Reynoldstown
community, and he moved his membership of 200 to its current location in 1977.
The membership has since grown to more than 10,000, and the church has more
than 50 ministries. He served as the senior pastor for more than 42 years.
He
was predestined to be what he was, said his son. “He was anointed.”
George
Moore died Sunday. He was 80. The funeral was held on Saturday, February 14,
2015 at Saint Philip AME Church in Atlanta.
“He
knew how to encourage and lift you up,” said his grandson. “He would always
tell me, ‘I am encouraged just because you showed up. I love you just for being
you’. It means a lot for someone to believe in your gifts more than you do. He
was always behind me saying ‘you can do it, you got it.’ ”
Moore
received honorary doctoral degrees from Wilberforce University in Ohio, Morris
Brown College and Turner Theological Seminary.
His
grandson said Moore liked to help younger pastors. In 2002, Moore and his
family established the George Moore Foundation, which provides mentoring for
men and women in ministry and their spouses.
In
addition to his son and grandson Moore is also survived by his wife Nettie Mae
Lewis-Moore, daughter L’Tanya Moore-Copeland, daughter L’Tarra Moore, four
grandchildren and three great grandchildren.
16.
WHY WE SHOULD CARE ABOUT THE ‘DIGITAL DIVIDE’:
Kim Keenan, Guest Commentary
The Internet is just a few decades old, but
today it is vital to the success of virtually every American.
Yet millions of Americans – particularly
people of color – are missing out on the many opportunities afforded by
broadband (high speed) Internet access.
Our struggle began as one for civil and
human rights, but even with great progress, when it comes to digital literacy,
an egregious number of African-Americans and Hispanics remain locked out of net
equality, trapped on the wrong side of a widening gap that we call the “digital
divide.”
The Multicultural Media, Telecom and
Internet Council (MMTC) and our partners, including National Urban League, the
National Coalition for Black Civic Participation, and many others, are
committed to addressing – and finding solutions for – this social justice
issue, starting with our seniors.
Black
seniors offline
Recent data from the Pew Research Center
found that African-Americans age 65 and older have the lowest rates of Internet
adoption (meaning they do not use the Internet) in the U.S.
It is vital that we get our seniors
connected because it’s no secret that many African-American seniors are raising
grandchildren. If the grandparents do not have access to or are not using the
Internet at home, it is likely that the grandchildren do not have access to the
Internet. As wonderful as smartphones are, children cannot do their homework on
a smartphone – but for some, this poor option is their only option.
Research shows that the main reasons people
give for not using the Internet are a perceived lack of relevance;
affordability; and lack of Internet-capable devices, namely personal computers.
Our goal is to shed light on these issues and fix these barriers to an Internet
where everyone is connected. Black and Hispanic seniors who do not have
broadband or high speed Internet at home are missing out on opportunities to connect
and improve their quality of life through tele-health monitoring, staying in
touch with family members, accessing education and financial tools such as
mobile banking, accessing government services, and locating jobs and
educational opportunities online.
Black
kids and STEM
It’s also important to get more Black and
Hispanic youth into the technology pipeline so they can take advantage of
career and business opportunities in the high-tech fields. African-Americans
and Hispanics have historically fared poorly when it comes to taking advantage
of high-tech industry employment opportunities. Jobs in the high tech sector
are plentiful and they pay well, but they require that youth take the essential
science and math courses that are necessary to obtaining degrees and jobs in
the high-tech field, often referred to as STEM careers: science, technology,
engineering, and mathematics.
Jobs
of the future
Media and telecommunications make up a
staggering one-sixth of the global economy, and technology is a growing part of
it. This is where the jobs are now, and this is likely to continue for the
foreseeable future. While the cable and telecom sectors are fairly diverse, the
extremely low representation of minorities and women in Silicon Valley
high-tech companies is an issue that demands our attention.
Last year, after pressure from Rev. Jesse
Jackson, top Silicon Valley companies finally released data on the diversity of
their workforce. The truth was sobering. USA Today reported that
African-Americans and Hispanics are being hired in the high-tech sector at only
half the rate at which they are graduating with math and science degrees.
The majority of top Silicon Valley
companies have all-White boards, and their workforce is only made of up 1.8
percent African-Americans and 3.2 percent Hispanic Americans. Even Asian
Americans are concentrated in mid-levels without reaching the upper levels of
tech management.
These companies have a responsibility to
employ a workforce that looks like America at all levels. Net equality means we
own as well as consume technology, and that we and participate at every rung of
the tech corporate ladder.
Since these profoundly low diversity
numbers were released, Intel has set a positive example for the industry with
the announcement of its $300 million Diversity in Technology Initiative with
the goal of creating a workforce in tech that looks like America. Apple
recently included minority-owned brokerage firms in its $6.5 billion bond sale,
similar to what Verizon has been doing for the past few years.
These efforts represent steps in the right
direction to achieve more diversity in jobs and entrepreneurship, but there is
much more to be done to prepare our communities for the jobs and the business
opportunities in the here and now as well as the future.
What
you can do
My
organization, MMTC, partners with dozens of other civil rights organizations,
including the Rainbow PUSH Coalition, the National Urban League, the Hispanic
Telecommunications and Technology Partnership, the NAACP, the National
Coalition for Black Civic Participation, and many others, to ensure communities
of color are included in innovation age. We have advocated extensively for the
extension of federal programs like “E-Rate,” which provides funding to
low-income schools and libraries to get them connected to high-speed broadband.
We will continue to urge the addition of
broadband service to the Universal Service Fund, which currently helps
low-income Americans connect to and pay for telephone service. We will not rest
until top technology firms take action to improve employment diversity at all
levels within their companies and supply chains. Visit our website, www.mmtconline.org and sign our online petition
urging your representatives to close the digital divide and advocate adding
broadband to the Universal Service Fund.
It takes a village to close the digital
divide, and together we have the power to make a difference – and attain net
equality for all.
Kim Keenan is the president and CEO of the
Multicultural Media, Telecom and Internet Council, a national nonprofit
organization dedicated to promoting and preserving equal opportunity and civil
rights in the mass media, telecommunications and broadband industries, and
closing the digital divide.
17. BISHOP BENJAMIN WILLIAM
ARNETT - AME SPOKESMAN AT WORLD'S PARLIAMENT OF RELIGIONS:
*The Rev. Robert L. Uzzel, Ph.D
The World's Columbian
Exposition (also known as the Chicago World's Fair) was an event commemorating
the discovery of America by Christopher Columbus which began with a dedication
ceremony on 20 October 1892 but did not officially open until the spring of
1893. The event was a huge financial success. Nearly every country
of the world was represented. The Palace of Fine Arts showed the works of
American painters and sculptors. Exhibits in transportation, mining,
manufacturing, electricity, agriculture, horticulture, floriculture, and the
liberal arts "mirrored the remarkable transformations of the
age." The Midway Plaisance included exotic "villages," an exciting
"Street of Cairo," and the world's first Ferris wheel. These
laid the foundation for later American carnivals and circuses.
Quite significant were the
events of the World's Congress Auxiliary, which focused on the scientific,
literary, and religious problems of the age. A fitting climax to the
congresses was the World's Parliament of Religions, which began on 11 September
1893 with a speech by Swami Vivekananda of India (1863-1902). The
Parliament was attended by representatives of every major religion in the
world. A number of religious bodies, including the African Methodist
Episcopal Church, held denominational congresses. The Parliament was
masterminded by Chicago lawyer, civic leader, and Swedenborgian layman
Charles Carroll Bonney (1831-1903) and chaired by Rev. John Henry Barrows
(1847–1902), pastor of the First Presbyterian Church of Chicago. Barrows
devoted an entire chapter to the AME Church Congress in volume II of his
outstanding 1582-page account of this historic meeting. The Rt. Rev.
Daniel Alexander Payne, the Sixth Bishop of the AME Church (1811-1893) presided
over a session of the Parliament. His presiding turned out to be one of
his last official acts. At the close of the meeting, he returned to his
home at Wilberforce, Ohio and prepared to go to Florida for the winter, which
was his usual custom. However, on the day before his scheduled departure,
"The throne of God came down and his spirit went up to meet his God."
The most prominent
representative of the AME Church at the World's Parliament of Religions was Rt.
Rev. Benjamin William Arnett, the Sixteenth Bishop. Arnett was born
on 6 March 1838 in Brownsville, Pennsylvania, was converted on 14 February
1856, licensed to preach in 1865, ordained deacon in 1868, and ordained elder
in 1870. Known as one of the "most active and alert elders," he
held a number of positions in the church, including financial secretary and
editor of a publication called The Budget. At the 1888 General
Conference, he was elected Bishop. In this capacity, he presided over the
following: the Seventh Episcopal District (South Carolina) 1888-92; the
Fourth Episcopal District (Indiana, Illinois, Iowa, and the Northwestern
States) 1892-1900; the Third Episcopal District (Ohio, California, and Pittsburgh)
1900-04; and the First Episcopal District (Eastern Pennsylvania, New York, New
England, and Bermuda) 1904-06.
On 15 September 1893, Bishop
Arnett presided over a session of the Parliament
and according to Barrows; Bishop Arnett made friends for Africa with
every word he spoke. For the part he took at the Parliament, he received
a gold medal from the AME Church.
When a group of South African
singers got stranded in the United States after performing at the World’s
Columbian Exposition, Arnett, at the suggestion of the Rev. Reverdy C. Ransom,
a future Bishop sent the whole group to Wilberforce University. This
group later became the backbone of the AME Church in South Africa. The
Bishop and his wife, Mary Gordon Arnett, were almost foster parents to these
students even though they had seven children of their own.
The Arnett home at Wilberforce
was called Tawawa Chimney Corner and was located near the old Indian Tawawa
Springs. This home developed a reputation as a social and intellectual
center for young and old alike. A prolific writer and publicist, Bishop
Arnett’s works included The Budget of 1883 through 1904 and The Centennial
Celebration of the AME Church. While serving in the Ohio Legislature, he
was instrumental in wiping the “Black Laws” from the Ohio statute books.
During the administration of President William McKinley, he was often consulted
by the White House.
Although Bishop Arnett never
served in Texas, his name was on the prayer list when Bishop Evans Tyree
presided over the Northeast Texas Annual Conference at Wayman Chapel AME Church
in Ennis during the week of 22-26 November 1905. He died on 7 October
1906, while presiding over the First Episcopal District. He was buried in
the Tarbox Cemetery just outside of the
Wilberforce University community.
He was truly an eloquent
spokesman for African Methodism before the World’s Parliament of Religions!
*The Rev. Robert L. Uzzel,
Ph.D. is the pastor of Wayman Chapel AME Church in Ennis, Texas
18.
HOW I WROTE THE DURHAMS OF FAIRFIELD:
*The Rev. Dr. R. L. Uzzel
When my fourth book The Durhams of Fairfield: An
African American Genealogy was published in 2015; a dream going back nearly
four decades became a reality. The
Durhams of Fairfield are truly a great family—a family with a very interesting
history. How did I become so interested
in this family? I married into it. On 19 February 1977, I married Debra Bass of
Fairfield, Texas. Debra is the daughter
of Aldessa Henry Bass, the granddaughter of Gladys Durham Henry, the great
granddaughter of Willie Anderson Durham, the great-great granddaughter of Rance
Durham, the great-great-great granddaughter of Allen Durham, and the
great-great-great-great granddaughter of the African Gobi.
I was born and raised in Waco, Texas and
have had a passion for history since childhood.
On 14 May 1976, I received my Master of Arts degree in Church-State
Studies (an interdisciplinary program involving courses in Religion, History,
and Political Science) from Baylor University.
My thesis was entitled “The Nation of Islam: Belief and Practice in
Light of the American Constitutional Principle of Religious Liberty.” One of my major sources for this work was The
Autobiography of Malcolm X by Alex Haley.
Later that year, Haley’s most famous book Roots: The Saga of an American Family was
published. I read this book and later
watched the television miniseries. The
book, Roots is about Haley’s maternal
side. At the time of his death in 1992,
he was putting together a book on his paternal side. Co-author David Stevens completed the editing
of this work and Alex Haley’s Queen: The
Story of an American Family was published in 1993. As was the case with Roots, I read Queen and watched
the television miniseries. I was
inspired to do what Alex Haley did!
On 2 December 1974, I went to work for the
Texas Department of Public Welfare (now Health and Human Services) in Teague,
Texas. Teague is ten miles from
Fairfield, the county seat of Freestone County.
I worked as a social worker for the aged, blind, and disabled. My duties included visiting nursing homes,
where I assessed the social service needs of clients receiving Texas vendor
payments. I also arranged homemaker and
chore services that enabled clients to remain in their own homes as an
alternative to nursing home placement.
I served clients in Teague, Fairfield, Butler, Streetman, Kirvin, and
Wortham. The latter community is the
hometown of the Texas blues singer Blind Lemon Jefferson (1893-1929). During my first trip to Wortham, I visited
the Wortham Black Cemetery (now the Blind Lemon Jefferson Cemetery) and visited
this great singer’s grave, which is now regarded as a blues shrine. I resolved to one day write a biography of
Lemon. In 2002, my first book Blind Lemon Jefferson: His Life, His Death, and His Legacy was
published. One of the nursing homes I
served was the Fairview Manor Nursing Center in Fairfield. There I met a nurse named Debra Bass. Debra and I had our first date on 21 October
1976, became engaged on 25 December 1976, and got married on 19 February
1977. We lived for a few weeks in
Fairfield, moving from Fairfield to Dallas, from Dallas to Kaufman, from Kaufman
to Waco, from Waco to Dallas, and from Dallas to Ennis. We now look forward to returning to the
Fairfield area as we approach retirement.
Roots appeared about the time of our
marriage. I immediately began asking
questions. I found little information on
the Bass and Henry families. When I inquired
about the lineage of Gladys Durham Henry, however, more information was
available. Initially, I assumed that
they had come from North Carolina in view of the city of Durham, which was
named for Dr. Bartlett Durham, who donated land for a railroad in 1850. Durham is famous as the site of Duke
University and the place where Bull Durham tobacco was first manufactured. I did much research on the history of this
North Carolina city. However, it soon
became evident that the Durham family to which my wife was related did not come
from there.
While no member of the Durham family was
adept at genealogy, it was commonly reported that the family had come to the
Butler community of Freestone County (between Fairfield and Palestine) from
Louisiana after the Civil War; and that there were six Durham brothers—Belton,
Allen, Minor, Chris, Anderson, and Isaac.
Some of the descendants of these brothers still farm land in Butler,
where Durham is a common surname. My
wife is a sixth-generation descendant of Allen Durham.
Mary Durham, the widow of Belton’s grandson
the Rev. General Bev Durham, told me that her husband’s great grandfather was
an African named Gobi. Johnnie Johnson,
Jr., another grandson of Belton, told me that Gobi was a slave in South
Carolina and conveyed to me the following legend: “Once, there was a rain spell and they could
not work. The straw boss (overseer) and
Gobi went hunting for bears. In a bear
cave, they uncovered some gold. The
straw boss died first. Gobi had sworn
never to reveal the whereabouts of the gold.
Some men tied Gobi to a tree in a bottom and wrapped a rope around
him. Gobi refused to reveal where the
gold was hidden, even when surrounded by mosquitoes. As a result, his tongue was torn out by its
roots and he was left there to die.”
These early interviews pointed to South Carolina and Louisiana as places
where the Durhams were slaves. When I
asked about a specific county in South Carolina and a specific parish in
Louisiana, no one had a clue.
In September 1976, I received my first
pastoral appointment in the African Methodist Episcopal Church to Emmanuel AME
Church in Dallas. Shortly after our
marriage, Debra and I moved to Dallas.
During the next four years, I held jobs with the same agency in Fort
Worth and Dallas. While employed in Fort
Worth, I had a client who was a member of Durham Memorial Church of God in
Christ, named for founding pastor General Bev Durham, who died in 1966. Through this client, I met both Mary Durham
and Mary Edwards, the sister of Johnnie Johnson, Jr. Mary Edwards, who died in 2012 at the age of
96, was a big help in my research.
During the next few years, I conducted many
interviews with older family members and visited both Lone Star Cemetery and
Pine Top Cemetery at Butler, obtaining names and dates from tombstones. I went to the Freestone County Courthouse,
where I examined birth certificates, death certificates, and marriage licenses. This information was very helpful. However, the fact that none contained the
exact county or parish of birth was frustrating. I spent many hours in libraries, researching
census records and slave schedules on microfilm. I was able to verify some of the oral history
I had obtained. According to the 1870
Freestone County Census, Allen Durham was born in South Carolina around 1836
and his son Rance was born in Louisiana in 1859. This, however, did not answer my question
about the specific places of birth.
Numerous letters to libraries, genealogical societies, and other
resources brought limited results. With
the examination of numerous 1850 and 1860 records of these two important
southern states, I finally hit pay dirt.
I found the majority of Durhams concentrated in Fairfield County, South
Carolina and DeSoto Parish, Louisiana.
In 1983, I received a telephone call from
Maj. (later Lt. Col.) Donald Smith Durham of Manassas, Virginia. Don was calling in response to a letter I had
sent to his brother Thomas in Shreveport that had been forwarded to him. Don (who died in 2006) did much research on
his genealogy and was confident that my wife was descended from slaves owned by
his ancestors. He confirmed what I had
found in my research. Don’s great-great
grandfather was Robert Winfield Durham, who died in Fairfield County, South
Carolina in 1852. His widow, Mosley
Eliza Durham, and three of their sons—Osman Lawrence Durham, Charlton Hightower
Durham, and John Franklin Durham-- relocated to DeSoto Parish, Louisiana,
bringing their slaves with them. Osman
had lived for about ten years in Lowndes County, Alabama. Molsey and her three sons are all listed in
the DeSoto Parish Census of 1850 and 1860.
Don and I exchanged much genealogical information by mail and
phone.
I found the fact that the Durhams started
their journey in Fairfield County, South Carolina and ended up near Fairfield,
Texas to be more than coincidental. In
her book Mama, “Babe” and Me, Eddie Marie Jones Durham, the wife of Bobbie Jean
Durham, a fifth-generation descendant of Allen Durham, described the residents
in two places called Fairfield as “either ironic or intentional.” I first met Eddie when I interviewed Allen’s
son Luke Durham, whom her mother had married.
She was also a big help with my research.
In 1979, I was appointed to the pastorate
of Macedonia AME Church in Kaufman. As a
result, Debra and I relocated from Dallas to Kaufman. In 1981, I went to work as a social worker at
Terrell State Hospital (a psychiatric facility).
During this time, I learned that there was
a Durham family living in the community of Avalon, which is located in Ellis
County, which borders Kaufman County. I
went to visit them in 1983 and interviewed Isaiah Durham, the son of Julious
Durham and grandson of Chris Durham. I
had interviewed Julious in 1980 in a nursing home in Dallas a few months before
his death. Isiah confirmed the story I
had heard about Chris having a peg leg, stating that he had lost his leg in a
boiler accident at Lake Port Cotton Gin in Butler. It was also in 1983 that I conducted an
interview with Mitcheola Durham, brother of Julious, at a nursing home in
Teague.
Over the years, I have attended a number of
Durham Family Reunions, each time giving a lecture about my research and
interviewing family members about their personal stories. During the 1980s, the family of Archie
Durham, grandson of Allen Durham, held some wonderful gatherings. Archie was a very good friend with much
enthusiasm for my research. When he died
in 2001 at age 95, I participated in his funeral. However, most of the Durham Family Reunions
have been sponsored by the descendants of Isaac Durham, the youngest of the six
brothers. In 1999, while teaching at
Navarro College in Corsicana, I taught Richard Durham, Jr., the great-great
grandson of Isaac. Richard was born on
15 August 1980 and was amazed to learn that his great-great grandfather was
born on 15 August 1860. Richard’s
genealogical paper revealed that Gobi’s wife Mary was pregnant at the time of
his death and gave birth to Isaac shortly after her arrival in Freestone
County. Isaac was the only brother born
in Texas. The five older brothers were
born in South Carolina.
I do not wish to give the impression that I
worked on this project non-stop for nearly 40 years. There were years when I did little or nothing
on it. I was involved in other research
leading up to my 1995 Ph.D. in World Religions from Baylor University and my
2008 M.A. in Political Science from the University of Texas at Arlington. After many difficulties and delays, I was
blessed to have the following books published:
Blind Lemon Jefferson: His Life, His Death, and His Legacy (2002);
Prince Hall Freemasonry in the Lone Star State: From Cuney to Curtis, 1875-2003
(2004); and Éliphas Lévi and the Kabbalah: The Masonic and French Connection of
the American Mystery Tradition (2006). I
repeatedly put the Durham project aside but always came back to it.
With the advent of the internet, including
such sources as “Ancestry.com,” my research accelerated. I found much interesting information. In 1870 and 1880, there were African American
Durhams in both DeSoto Parish, Louisiana and Freestone County, Texas. Some were born in South Carolina and some in
Louisiana. There were even a few born in
Alabama. The latter were more than
likely the slaves of Osman Lawrence Durham.
On 23 August 2003, I made my first trip to
DeSoto Parish, Louisiana. On 22-24
August 2012, I made a long-awaited trip to Fairfield County, South
Carolina. I returned to DeSoto Parish on
11 March 2013 and participated in the 150th Anniversary of the Battle of
Mansfield in DeSoto Parish on 26 April 2014.
As a result, I was able to obtain valuable pictures and important
interviews. I find it interesting that
the Fairfield Memorial Hospital operated in Fairfield, Texas for many years
before the building was leased by East Texas Medical Center, while the
Fairfield Memorial Hospital continues to operate in Winnsboro, Fairfield
County, South Carolina. My book contains
pictures of both hospitals. The Val
Verde Cannon which was used at the Battle of Mansfield found its permanent home
in front of the Freestone County Courthouse in Fairfield but was on display at
the 150th Anniversary of the Battle of Mansfield. My book contains pictures of the cannon at
both locations.
On 5 March 2014, Eakin Press (the publisher
of my Blind Lemon and Prince Hall books) accepted The Durhams of Fairfield for
publication. Much of 2014 was devoted to
writing, editing, and proofreading.
After a number of delays, my first shipment of books arrived on 5
January 2015 and my first book singing was held for the Ellis County
Genealogical Society in Waxahachie on 2 February 2015.
The Durhams of Fairfield continue to make
their mark. They are now scattered
throughout the United States, involved in many businesses and professions and
contributing much to their communities and to the world as a whole. There can be no doubt that members of this
outstanding family to whom I am related by marriage will always make their
mark. I thank God that my dream has come
true and pray that this book will inspire the present generation and
generations to come to do all they can to preserve the Durham legacy!
*The Rev. Robert L. Uzzel, Ph.D. is the
pastor of Wayman Chapel AME Church in Ennis, Texas
19.
AMERICA'S LARGEST BLACK BOARDING SCHOOL SENDS 97 PERCENT OF STUDENTS TO COLLEGE:
This Mississippi school was founded to
teach the illiterate children of freed slaves. It's still helping disadvantaged
students.
By Alexia Fernández Campbell and Mauro
Whiteman
February 12, 2015
PINEY WOODS, Miss.—"Those who think
they can't are usually right," reads a sign in the grass outside the
girls' dormitory at Piney Woods Country Life School.
"Success Depends upon Yourself"
is carved into a stone in the gazebo. A few feet away, the Latin phrase
"Labor Omnia Vincit" is carved onto a concrete ledge. Work Conquers
All.
Motivational quotes like these are
scattered throughout the 2,000-acre boarding school in rural Mississippi. They
are the kinds of messages students get from the moment their alarms go off at
5:30 in the morning until lights-out at 10 pm.
The Piney Woods Country Life School is
America's largest historically black boarding school, and one of the few
remaining, with a sprawling campus of pine trees and rolling farmland just 20
miles south of Jackson. It opened in 1909 as the vision of an educated
African-American man from St. Louis who felt a desire to teach the illiterate
children of freed slaves how to farm and read. In the face of hunger, poverty,
and lynching threats, Dr. Laurence Jones and his wife fought to keep the school
open in the segregated South.
Now, more than 100 years later, the
vocational agriculture school has transformed into a rigorous, college-prep
high school for low-income African-American students from across the United
States.
Expectations at Piney Woods are high, and
so is the pressure. Graduating is a given—every student here is expected to go
to college. It doesn't matter if they come from a ghetto in the Bronx or the
suburbs of Detroit. Some 97 percent of students who graduated from Piney Woods
last year earned college acceptances, from places such as Spelman College in
Atlanta and Kings College in Pennsylvania.
Roughly one-third of the school's 120
students grew up in Mississippi. The rest come from 20 other states, and a
handful are international students from Ethiopia and the Caribbean. Everyone
receives tuition assistance or a scholarship to help cover the $23,000 annual
cost. In return, students are required to work part time on campus.
Willie Crossley Jr. worked in the school's
hog pen when he attended Piney Woods 30 years ago. He arrived in the eighth
grade, to escape the rough neighborhood where he grew up in Chicago's south
side. Crossley credits the Piney Woods experience with his acceptance to the
University of Chicago, a rare opportunity for black kids from his neighborhood,
he says.
"I think I could count on my hands the
number of other kids, particularly African-American kids, from the south side
of Chicago who were at University of Chicago when I was a student," says
Crossley, who later received a master's degree in education from Harvard and a
law degree from the University of Virginia.
Crossley taught in the Chicago public
schools and later held prominent jobs as chief counsel for the Democratic
National Committee and as a senior adviser in the Office of Civil Right at the
Education Department. He left the latter job last year and returned to Piney
Woods to serve as the school's president—the first alum to lead the school. Now
Crossley sits in the office that once belonged to Jones, the founder of Piney
Woods, who passed away in 1975.
The school, which is funded by private
donations and foundations, struggled financially during the Great Recession.
Its endowment took a hit on the stock market, and the school had to cut back
the number of students it could accept and support. Enrollment is down from a
peak of about 500 students decades ago (it used to offer classes from K-12).
Since returning to Piney Woods, Crossley
has focused on how the school can continue to support and mentor its graduates
once they leave. Though most students go on to college, many don't finish. The
biggest barrier to getting a diploma is often finding the money for school,
Crossley says.
"College is a huge focus, and one that
many of our kids aren't able to realistically believe they can achieve—until
they come into an environment where it's not only realistic but it's expected
that they will, in fact, do that," he says.
The spring semester is underway, and
Crossley drives from his office to one of his favorite spots on campus. It's the
cedar tree where Jones set up a bench to teach his first three students to
read. Across the way is an old wooden sheep shed—the first school house. Next
to that are the graves of Jones and his wife.
"This is where I come sometimes. It
gives me inspiration," says Crossley. It also reminds him why he left a
prominent position in Washington for a second round at Piney Woods.
Jones defied the odds when he opened a
school for poor blacks in the segregated South. The governor of Mississippi at
the time, James Vardaman, was a known white-supremacist who opposed education
for African-Americans. But Jones managed to protect his school from people with
similar ideas by befriending white business owners in Rankin County, where he
started the school with $2 in his pocket. A respected, white sawmill owner
donated lumber so Jones could fix up the sheep shed on land donated by a former
slave.
On the first day of school in 1910, Jones
told 100 students: "You have come here to seek freedom, not from the kind
of slavery your parents endured, but from a slavery of ignorance of mind and
awkwardness of body. You have come to educate your head, your hands, and your
heart," according to a biography of Jones entitled The Little Professor of
Piney Woods.
The school continued to grow over the
decades as Jones raised money from people in the North. Successful alumni
include Nobel Peace Prize nominee Randy Sandifer and James Alfred, an actor and
playwright who play a small role in the hit Fox show Empire.
Maya Riddles, a current junior at Piney
Woods, says the school's history means a lot to her as an African-American
student.
"I see this history like gold,"
says Riddles, sitting in her dorm room after class. "Stereotypically,
people don't see African-Americans as being successful. Whereas, you come here,
and there are a lot of successful African-American people here."
Riddles was hesitant to come to Piney
Woods, she says, thinking her classmates would all be "cowboys" and
"country people." She was surprised to meet fellow students from all
over the U.S. and countries like Ethiopia.
The 17-year-old honors student was raised
by a working single mother in Atlanta who sent her to private schools through
eighth grade, but couldn't afford a private high school. Riddles worried she
would end up as another "statistic" in the public school system.
Her freshman year at Piney Woods was
overwhelming, she says, and she struggled to balance her demanding coursework
with extracurricular activities and part-time work.
"It was a culture shock, coming here,
waking up at 5:30, showing my uniform ironed every night," she says.
Now, Riddles is president of her class, a
member of the school's Cotton Blossom Singers, and works part time in the radio
studio, where she reads the morning announcements. She also plays volleyball
and basketball, and runs track.
She's only halfway through her junior year,
but has already applied to two colleges. Her dream is to attend Baylor
University in Waco, Texas. She loves Texas and wants to go to a small Christian
university. Maybe she'll study broadcast journalism or music. She loves singing
and learning to play different instruments.
In her dorm room, she has a guitar, a cajon
drum, and a ukulele.
Riddles picks up her ukulele—nicknamed
Samantha—and begins strumming.
There is power in the name of Jesus, she
sings. There is power in the name of Jesus, to break every chain, break every
chain, break every chain. To break every chain, break every chain, break every
chain.
20. WCC MOURNS THE
KILLING OF EGYPTIAN CHRISTIANS:
17
February 2015
The
World Council of Churches (WCC) has joined its member churches, partners and
people in Egypt as they mourn the killings of 21 Egyptian Christians kidnapped
by the so-called “Islamic State” (IS) militants in Libya.
“We
express our deepest sympathy and condolences to the families of the young
Egyptian men who had travelled to Libya to work for their support, and who
became the victims of this outrage,” said Rev. Dr Olav Fykse Tveit, WCC general
secretary, in a letter addressed to Pope Tawadros II, patriarch of the Coptic
Orthodox Church in Egypt, issued on 17 February.
“We
pray for them, their communities and for the whole Church in Egypt, from whom
these precious lives have been torn,” he added.
Tveit
stressed that these killings add to the lengthening litany of brutality
conceived by minds disordered by a twisted misinterpretation of religion.
“We
pray for metanoia - a transformative change of heart on the part of those
driven to such inhuman violence and hatred of the other,” he said.
Tveit
affirmed the WCC’s commitment towards “active solidarity across faith and
community boundaries with all those affected by such violence and hatred, and
with all those who seek peace and who recognize the God-given human dignity and
equal and inalienable human rights of all”.
WCC
general secretary's letter on killings of Egyptian Christians:
WCC
member churches in Egypt: http://www.oikoumene.org/en/member-churches/middle-east/egypt
21.
IRS WARNS TAX PREPARERS TO WATCH OUT FOR NEW PHISHING SCAM, PARTICULARLY
REQUESTS FOR UPDATED INFORMATION:
WASHINGTON—The Internal Revenue Service
today warned return preparers and other tax professionals to be on guard
against bogus emails making the rounds seeking updated personal or professional
information that in reality are phishing schemes.
“I urge taxpayers to be wary of clicking on
strange emails and websites,” said IRS Commissioner John Koskinen. “They may be
scams to steal your personal information.”
Specifically, the bogus email asks tax
professionals to update their IRS e-services portal information and Electronic
Filing Identification Numbers (EFINs). The links that are provided in the bogus
email to access IRS e-services appear to be a phishing scheme designed to
capture your username and password. This email was not generated by the IRS
e-services program. Disregard this email and do not click on the links
provided.
Phishing made this year’s Dirty Dozen list
of IRS tax scams. The full list is available on IRS.gov:
http://www.irs.gov/uac/Newsroom/IRS-Completes-the-Dirty-Dozen-Tax-Scams-for-2015.
Phishing is a scam typically carried out
with the help of unsolicited email or a fake website that poses as a legitimate
site to lure in potential victims and prompt them to provide valuable personal
and financial information. Armed with this information, a criminal can commit
identity theft or financial theft.
If you receive an unsolicited email that
appears to be from either the IRS or an organization closely linked to the IRS,
such as the Electronic Federal Tax Payment System (EFTPS), report it by sending
it to phishing@irs.gov.
In general, the IRS has added and
strengthened protections in our processing systems this filing season to
protect the nation's taxpayers. For this tax season, we continue to make
important progress in stopping identity theft and other fraudulent refunds.
It is important to keep in mind the IRS
generally does not initiate contact with taxpayers by email to request personal
or financial information. This includes any type of electronic communication,
such as text messages and social media channels. The IRS has information online
that can help you protect yourself from email scams.
22.
RESEARCH AND TEACHING OPPORTUNITY AT PRINCETON UNIVERSITY:
The Department of Religion and the
Humanities Council at Princeton University invite applications for a Stewart
Postdoctoral Research Associate in Religion.
The successful candidate will pursue research and teach one course each
semester, subject to sufficient enrollments and approval by the Dean of the
Faculty. This is a one-year position with the possibility of renewal for up to
three years.
The search committee is especially
interested in applications from scholars in those fields that complement and
enhance Princeton’s current offerings in the study of religion. The department is placing a priority on a
scholar engaged with theories and methods in the study of religion, broadly
defined. The committee will consider applications from scholars with a
strong interest in theories and methods whose main area of research lies
elsewhere, but the focus of the search will be for a candidate who is prepared
to teach an undergraduate lecture course on approaches to the study of
religion. Candidates must hold a Ph.D. in a relevant field.
To apply, complete the on-line application
at http://jobs.princeton.edu. Applications must include the following material:
A letter of introduction
Curriculum Vitae
Contact information for three references
A statement (of 500 words or less)
describing your current research
A draft syllabus for a potential
undergraduate lecture course on approaches to the study of religion
Review of applications will begin February
15, 2015 and will continue until the position is filled. This position is subject to the University's
background check policy.
Princeton University is an equal opportunity employer
and all qualified applicants will receive consideration for employment without
regard to race, color, religion, sex, national origin, disability status,
protected veteran status, or any other characteristic protected by law.
23.
FROM SELMA TO NOW: EMPOWERMENT AND THE UNFINISHED AGENDA OF A PAN-AFRICAN
ANTI-POVERTY MOVEMENT:
By the Rev. Dr. Angelique Walker-Smith
In 1968, the world mourned the loss of the
Rev. Dr. Martin Luther King Jr. His
journey as a leader in the civil rights movement ended when he was assassinated
in Memphis, Tenn. Most people are familiar with the Montgomery Bus Boycott, one
of the early and major events in the movement. The recent film “Selma” has
given further visibility to the legacy of Bloody Sunday, another of the movement’s
seminal events, and the fight that ended in the Voting Rights Act. King’s Letter from a Birmingham Jail,
concerning his challenge to Christian leaders to act now and not later, has
taken its proper place in the memories of many.
Less is said about King’s final work
concerning his position against the Vietnam War and an anti-poverty agenda
spelled out in his work From Chaos to Community. This agenda was addressed when King’s widow,
Coretta Scott King, and the Rev. Ralph Abernathy worked with the civil rights
community to erect Resurrection City at the same location as the March on
Washington. This initiative would be known as the Poor People’s Campaign and
had thousands of participants stay in tents on the National Mall in 1968. The rains were heavy that year. Some in the
government proved rigid and set in the old ways. Others objected on the basis
of fear. Participants faced many challenges but continued to move forward.
Since 1968, there have been other boycotts
advocating for economic empowerment and other socio-political movements led by
and supported by African-American churches and organizations as well as other
institutions. There have also been aspects of a pan-African anti-poverty faith
agenda as well. Despite all of this, the specific tenets of King’s proposal of
how to end poverty, such as a guaranteed income for all, still have not been
systematically addressed.
Bread for the World is convinced we can
help to end hunger by 2030 through praying, acting, and giving, but there is
much work ahead of us to get this done. As recently as this month,
African-American church leaders said they need to seek ways to deepen their
commitment to a pan-African anti-poverty agenda of faith. Our country’s history
is tied closely to Africa, and now, generations later, Africa is on the rise
again with its emerging economies. Soon
Bread for the World will further outline its proposal for work with
African-American church leaders and partners.
We look forward to any input you might like to give in this regard. Please send your comments to bread@bread.org
or (202) 639-9400, toll-free: (800) 822-7323.
24.
LOW HANGING FRUIT, REVISITED:
*The Rev. Jarrett B. Washington
"Don't
waste what is holy on people who are unholy.
Don't throw your pearls to pigs!
They will trample the pearls, then turn and attack you."
Matthew 7:6, NLT
In my study, I have found there are many
positives and negatives to the concept of 'Low Hanging Fruit.' This knowledge
was troublesome to me, because I had only heard the term in its negative
connotation. For instance, some would
describe the concept of 'Low Hanging Fruit' in terms of a person being
overlooked. If this be the case, I am
reconciled with the knowledge of how our Lord Savior, Jesus the Christ, was
concerned with those who were oppressed, underserved, and ultimately
overlooked. Did not He argue, what you
have done for the least of these, you have also done to me (Matthew
25:40)? Thus, to be considered 'Low
Hanging {Fruit}' would mean you are not in nature bad, but rather the worlds
view of you is conceptually negative.
I then decided to check out other sources
and I found a common consensus on 'Low Hanging Fruit' to be defined as one
whose targets or goals are easily achievable and do not require a lot of effort
(see Urban Dictionary Online). The idea
of 'Low Hanging Fruit' is not necessarily negative; yet, when one is decidedly
convicted and embracive of 'Low Hanging Fruit' it could possibly denote their
demise.
Allow me to make it even clearer. When one decides to only chase after 'Low
Hanging Fruit' one ultimately brings a high level of disaster to their
destiny. Here was my testimony...Some
part of me felt, as God continued to bring levels of increase and elevation to
my own life, I had to be responsible for tapping into and thusly, bring upward
people who ultimately could not handle the things God was doing in my
life. I'm not arguing your agreement
with me, but what I am setting up for you is the very idea that many times the
blessing God has ordained for your life does not come with an 'easy' button,
and this blessing is not necessarily the blessing set up for those close to
you.
Think about how many times God did
something specifically in you, through you, or to you and you shared it with
someone whom ultimately did not receive it the way you felt it (your blessing)
ought to have been received?
Or how many times in your own life, has God
done the miraculous in your life and the very folk you considered would leap
for joy, walk away in condemnation? This
is the reality for many who chase 'Low Hanging Fruit'.
The truth is some folk don't have the
capacity to celebrate how good God is being in your life because of the life in
which they live. And the biggest issue
of all is when you allow 'Low Hanging Fruit' to circumcise your celebration you
become angry, distrustful, hurt, and shamed.
Yes, we are compelled to go out into the highways and the byways and
reach the unreached, yet, Jesus' use of the words 'holy/unholy' present the
argument we are not to take that which God has ordained as sacred and waste on
people who fail to even have an ear to hear.
This is further explicated in the writer's discussion of pearls and pigs
for one would not give fine jewelry or expensive heirlooms to a pig that would
only trample it, for in reality the pig has no need of what is special to you.
Today I challenge you to decide to no
longer chase people who live to be "Low Hanging Fruit." Even those whose life circumstance has caused
higher levels of pain, distrust, shame, and degradation, still (because of the
living God) have a capacity to achieve the unthinkable. The amount of money one has in the bank does
not define who that person is, but the amount of push and vision one has stored
up in the very fibers of their heart and soul is surely what will make the man
or the woman. The uniqueness of this
particular season of your life is wrapped up, tied up, and tangled up in the
idea God is yet and still preparing you to do even greater things. See yourself
better today so your tomorrow will speak volumes. Reach out to people who will ultimately reach
back into you, push you, propel you, and bless you in this season and in turn,
bless others!
*The Rev. Jarrett B. Washington is the
pastor of Saint James AME Church in Johns Island, South Carolina
25.
THE TRUTH IS THE LIGHT
The Rev. Dr. Charles R. Watkins, Jr.
Based on Biblical Text: Matthew 11:3: Art
thou He that should come, or do we look for another?
Many of us, if we were honest enough to
admit it, can think of times when things were not going well and we doubted
God. When things didn’t work out the way we planned, when we can’t get the
things we think we deserve, when we hit snags in our life’s journey, we have at
times doubted God.
I just ask that we be honest enough to tell
the truth as the truth will set us free. Honestly did your faith waiver when
you lost a loved one? Just for a moment, did you ask, “Lord, why?” Did your faith waiver when you lost your job?
Did your faith waiver when you ended a relationship?
Sometimes it seems like we can only handle
so much. And when things start to “come apart at the seams” we usually come
apart too, to some degree.
My question is simply, have we forgotten?
Have we forgotten what Jesus has already done? Have we forgotten the work Jesus
has already accomplished in our life? Have we forgotten Jesus healed our heart
last time? Have we forgotten it was Jesus who helped us find that job? Well, that same Jesus can heal again. That
same Jesus can open up another door of opportunity.
As we read our text I pray that we would
refrain from being too hard on John the Baptist. John found himself deep in
Herod’s dungeon and like other prisoners was held captive chained to the wall.
And now we find that John, who normally was not deterred from his purpose, who
usually found no obstacle that could make him unsure of his purpose announcing
the coming of the Messiah, is beginning to doubt.
John was human just like us. When things
get us off track we sometimes begin to doubt. John just like some of us seems
to have forgotten what he already knew about Jesus.
John the Baptist saw for himself the dove
descend on Jesus’ head and heard God speak from heaven saying how pleased He
was. He was there when God said this is My Son in whom I am well pleased. But
now the pain of prison, the effects of starvation and the loneliness of
separation begins to take its toll on John.
The truth of the matter is there is only
one man who can withstand such an attack on His Spirit, and that man is Jesus.
Only Jesus can take all the world has to throw out and always remain on
spiritual high ground. The rest of us get weak and bothered. The rest of us are
on a spiritual roller coaster as we grapple with spiritual truth.
For John truth was not so obvious! John
preached sermons in the wilderness about Jesus Christ as the Messiah,
proclaiming Him the coming one who would make every crooked place straight,
right every wrong and make every enemy a footstool. But now doubt has set in as
the Messiah has not moved in a way John thought he might move. After all there
were still trees where no olives grew; chaff still grew with the wheat. John
seemed to be asking just where the fiery spirit that the prophets foretold was.
John began to wonder if he had been
premature in his recognition of the Messiah. Was Jesus really the one? Maybe
Jesus was just a precursor of the Messiah, like himself. It was obvious to John that Jesus was sent
from God, but the question arose in his mind, “Are you the One, or shall we
look for another?”
John’s doubt came, just like ours comes,
when he was dealing with a difficult situation. When fortunes take a turn for
the worse, when it is difficult to determine up from down; doubt springs from
trouble. John seems to have forgotten, like we forget sometimes, Jesus was
there the last time trouble showed up.
When doubt overwhelms us we need to
remember where we were when Jesus first saved us. When we were down in the pit
of sin and stumbling through the darkness of transgression it was Jesus who
turned the light on and showed us the way out. We don’t have to look for
another.
*The Rev. Dr. Charles R. Watkins, Jr., is
the pastor of Morris Brown AME Church in Charleston, S.C.
26.
GETTING TO ZERO: ALMOST BITS AND PIECES:
*Dr. Oveta Fuller
This is Black History Month 2015. With my
family, I am watching the mini-series The
Book of Negroes on an evening when the high temperature for the day is a
single digit. The low temperature last night was -12 degrees F. In this week’s
column I had planned to cover several bits and pieces- updates about HIV/AIDS
in the USA and the Ebola virus epidemic in West Africa and one person’s unusual
encounter with measles. However, from watching the first television episode of
this three part series, I am directed otherwise.
This week begins the 2015 Lenten Season. It
is a season of repentance, reflection, prayer and preparation for the
life-transforming events of Holy Week and the victory of Resurrection Sunday.
In Black History Month 2015, as I watch
this mini-series, I am flooded with different emotions. The major one I can
clearly identify is something akin to humble thankfulness, gratitude and
amazement.
Let
me explain
The Book of Negroes mini-series is based on
a novel of the same title by the Canadian writer Lawrence Hill. It tells the
journey of one African woman, Aminata, who as a child is trafficked from her
home in west Africa across the Big River to South Carolina As the daughter of the village jewelry-maker
and the region’s baby-catcher, she is taken from their home in what is now the
country of Guinea. The six-hour mini-series covers her life during the horrible
realities of slavery in the United States that is part of the legacy of all
Americans.
Relevant
to “Getting to Zero”
much of this first episode is set in the mid-1700s when periodic outbreaks of
smallpox epidemics occurred. It is a time before vaccines. Smallpox did not
exist in the Americans until the virus was brought from Europe during
explorations in the 1400-1600s. Because smallpox had never existed on the
American continents, there was no natural immunity among the people who lived
here. Immunity for life occurs for those who survive smallpox infection. The
concept of vaccination, first demonstrated by Edward Jenner, would not be
discovered until 1796. Thus the smallpox virus brought by the European
explorers devastated entire Native American families. In the earliest years,
affected communities often were left as deserted settlements void of human
life. It remained an issue in the USA well into the 20th Century.
I am thankful to live in a time when
smallpox has been eradicated. As of 1980, after a long focused centrally
coordinated vaccination and surveillance campaign, the World Health
Organization declared that the smallpox virus was no longer circulating
anywhere in the world. Today, it is present only in storage at a few top
security research locations.
In The
Book of Negroes mini-series, Aminata grows into a young woman, the property
of a plantation owner in South Carolina. She marries a now grown-up African man
who is the property of the owner of a different plantation. As a young lad from the same region of
Guinea, he also was treated as human cargo transported on the same ship as
Aminata. Both were sold on the auction blocks in the port city of Charleston.
The baby daughter of their union is sold away from Aminata. Aminata eventually
is told that her baby daughter and many others died in an outbreak of smallpox
in the swampy heat of South Carolina.
I am grateful for the privilege of being a
mother in a time when my children could live with their parents from the day of
their birth until they become young adults and beyond. I cannot imagine awaking
in the middle of the night to find my child missing from the crib and finding
her or him being handed over to someone in a buggy that would take them away
into the night to unknown people and to unknown places.
I am humbly thankful for the opportunity to
bear children and for the means to protect them from some types of illnesses. I
am grateful for the opportunity and blessings of raising them and providing
them with a reasonable expectation that they would mature into independent
adults.
I am thankful that we live at a time and in
a country where we should be able to freely love, live and move without asking
permission. I am grateful for spending time with my spouse that is not limited
to when he can cautiously travel “under the cover of darkness provided by the
sliver of a moon.”
Amazingly, Aminata is not destroyed by the
taking and selling of her daughter. Nor is she destroyed by the many other
horrific events of American slavery.
The events of the mini-series remind me
that even in 2015, there are young girls and women in places around the world
who live in modern slavery. There are
young girls who are not afforded an opportunity for education, who are married
off while they are still but children, who are forced into or choose sex work
to survive, or who are economically dependent and thus are often treated as
property for child-bearing and child rearing, sexual release and taking care of
the daily needs of a home.
While watching the mini-series in this
Black History Month on a sub-zero winter night in Michigan, I am profoundly
grateful for a comfortable home with - thus far, a reliable heating source. I
am grateful for protection for me and mine from the dangerous weather
conditions. I am grateful for material
blessings of shelter, transportation, clothing, books to read, computers and
contact with others through a range of electronic media. I am grateful for
family (near and far), for friends, colleagues and for the work allowed to my
hands. I am grateful for the
possibilities of life (for the pursuit of happiness) in the United States of
America in February 2015. As a Christian, I am grateful for the assurance of victorious
life on earth and of eternal life thereafter.
Even so, I realize that every life is not
lived in such circumstances. This winter evening in February 2015 brings an
acute clear awareness of the statement that “to whom much is given, much is
required.”
Watching the mini-series reminds me of
those who have come and gone. I think of my known family members and of the
millions who shaped this time in history, especially those of African descent
whose ancestors crossed the Big River at some point. I am humbly grateful for
those who have gone before. I am grateful that they had the courage, divine
guidance and fortitude to move through the circumstances of their life in these
United States.
I am humbly grateful. It is on the
shoulders of many that we stand with the opportunities and responsibilities of
this day and this time in 2015.
We have the opportunity and responsibility
to get measles vaccine that will protect an individual and protect members of
the community from another highly contagious, potentially deadly virus.
We have the opportunity and responsibility
to know how to protect ourselves and others from preventable infectious and
non-communicable diseases. We can change many social conditions that are part
of the times in which we live. We can. We should.
We have the opportunity and responsibility
not only to act for ourselves and our friends and loved ones, but also to act
for those who may not have such opportunities or who lack access to needed
resources.
In the Lenten Season of 2015, moving
towards the victory of the Resurrection, the days and nights could be used to
focus on any of several worthy things- on developing better health (exercise, food, smoking, rest), on family
relationships, on prayer, on repentance - you decide.
I understand that it is a season to
recognize and appreciate with profound gratitude that I am blessed, loved, and
called to be a responsible adult. I am responsible to use the gifts and graces
given not only for me and mine, but for the wellness of others.
It is a season of prayer and reflection, of
stillness and introspection to more clearly hear and do.
It is a season of amazement for what has
been provided. “For God so loved the world that He gave His only beloved Son
that whosoever would believe on Him should not perish, but have eternal life.”
In this Black History Month 2015, I am
humbly thankful, grateful and amazed. To whom much is given, much is required.
Living more each day to be fully present with this realization is the focus of
Lent 2015. “Draw me nearer… ”
*Dr. Oveta Fuller is an Associate Professor
of Microbiology and Immunology and Faculty of the African Studies Center at the
University of Michigan and Adjunct Faculty at Payne Theological Seminary. An
Itinerant Elder in the 4th Episcopal District, she conducts HIV/AIDS
prevention research in Zambia and the USA. She lived in Zambia for most of 2013
as a J. William Fulbright Scholar.
27.
iCHURCH SCHOOL LESSON BRIEF FOR SUNDAY, FEBRUARY 22, 2015 - "CLOTHED &
READY" - EPHESIANS 6:10-20:
Certain tasks require specific clothing or
special attire. A fireman is clothed with items that are flame-resistant
to protect his/her body in fighting fires. An astronaut wears special
clothing to minimize the public health risks associated with space
travel. A football player wears a special uniform equipped with shoulder
pads, knee pads and a helmet designed to promote player safety.
The Adult AME Church School Lesson for
February 22, 2015 provides a special dress code for Christians for our daily
activities. The dress code can be examined in three inter-related
ways: Purpose, Preparation & Prayer.
Purpose:
Ephesians 6:10 - 13
The dress code for the Christian is based
on a Biblical understanding about our relationship with God. God is
a Spirit and we must worship Him in Spirit and truth (John 4:24). Given
that our relationship with God is determined by a spiritual connection it
should come as no surprise that our struggle with the Adversary (Satan) is
spirit-based and not material-based. The purpose of our divine wardrobe
is to enable us to resist Satan and stand tall against the forces of
evil. Our resistance requires a special type of clothing. Since we
are enlisted in this "battle" against the Adversary we need to be
ready and prepared. Preparation for this battle is our focus in the next
five verses.
Preparation:
Ephesians 6:14 - 18
Just as soldiers plan and prepare for
battle, the same is true for the believer. Paul uses combat metaphors to
make the case for clothing as a form of preparation for battle.
Any good soldier will be equipped with a belt, breastplate, shield,
helmet, proper footwear and a sword. These are the basics for battle
preparation. The Christian experience is similar with important
caveats. The Christian's belt is the belt of truth to keep our pants
(read: life) from falling down. Our breastplate is actually a symbol of
righteousness designed to protect our heart or fidelity to God. The
Christian's shield is a metaphor for our faith that blocks all of the incoming
attacks by the Adversary. Our footwear consists of not just boots
but shoes echoing our march to peace. Our helmet is the gift of salvation
and finally our chief defense weapon is the sword representing the Word of
God. We can stand against Satan when we have the right
spiritual dress code. The dress code however is a necessary but not a
sufficient condition for victory in battle. The sufficient condition is
prayer.
Prayer:
Ephesians 6: 19 - 20
Our spiritual dress code prepares us for
battle. Our attire is important, but having the right attitude is
essential. We must understand that though we are dressed for battle
ultimately the battle is God's, not ours. This was the message that God
communicated to King Jehoshaphat in II Chronicles 20: 1 -20. King
Jehoshaphat was poised and ready to go to war. He prayed to God seeking
Divine guidance. This showed spiritual leadership. However the King
forgot that God is always in control. Our prayer should always
acknowledge that God is in control. The outcome has already been
determined. We should therefore pray for our fellow soldiers (saints) for
strength and courage.
A popular expression in the business
community is "dress for success". The motto suggests that our
interaction with clients, business partners and upper management will be based
on our appearance. A job interview, promotion or a multi-million dollar
contract negotiation can "make or break" based on how you look. This
same principle can be applied in our faith experience. Our spiritual
dress code will determine success in the struggle against sin and
Satan. If we are ambassadors for Christ we must dress correctly
absent ostentatious flair (I Timothy 2:9). As the hymnologist stated,
"We Are Soldiers in the Army."
*Brother Bill Dickens is currently the
Church School Teacher at Allen AME Church in Tacoma, Washington. He is currently a member of the Fellowship of
Church Educators for the African Methodist Episcopal Church
28.
MEDITATION BASED ON PSALM 116:1-14:
*The Rev. Dr. Joseph A. Darby
1 I
love the Lord, because he hears me; he listens to my prayers. 2 He listens to
me every time I call to him. 3 The danger of death was all around me; the
horrors of the grave closed in on me; I was filled with fear and anxiety. 4
Then I called to the Lord, "I beg you, Lord, save me!" 5 The Lord is
merciful and good; our God is compassionate. 6 The Lord protects the helpless;
when I was in danger, he saved me. 7 Be confident, my heart, because the Lord
has been good to me. 8 The Lord saved me from death; he stopped my tears and
kept me from defeat. 9 And so I walk in the presence of the Lord in the world
of the living. 10 I kept on believing, even when I said, "I am completely
crushed," 11 even when I was afraid and said, "No one can be
trusted." 12 What can I offer the Lord for all his goodness to me? 13 I
will bring a wine offering to the Lord, to thank him for saving me. 14 In the
assembly of all his people I will give him what I have promised.
I’m writing this meditation on the day
after I spoke at a South Carolina NAACP Rally in support of South Carolina
State University. Roughly 1,000 outraged
alumni and friends of the University showed up at the State Capitol building in
Columbia, South Carolina - on an extremely cold day and with only two days’
notice - to protest an insulting proposal to close the University for two
years.
The energy was high and the rally was
great, but most of us there had something in common. Most of us had watched and read months of
media coverage of the University’s problems and negative stories about the
University’s well-being, but we didn’t show up or say much until that
ridiculous proposal for closure was made.
Those of us who showed up for the rally love South Carolina State
University, but most of us didn’t take action until the situation became
critical and threatening.
Something about that experience stayed with
me. As Romans 8:28 says in part, “...all
things work together for good to them that love God.” Had that outrageous proposal not been made by
legislators with little interest in S.C. State, we wouldn’t have been there and
wouldn’t have been energized to save the school or to pledge our time, energy,
effort and money to make a difference.
That’s not surprising, because human nature
and the hectic demands of daily life cause all of us to be natural born
procrastinators. We often know what we
need to do to serve the Lord and to better our lives and the lives of others,
but other things take priority and cloud our vision - until something critical
and threatening demands our attention.
Maybe that’s why all of us face stress,
reversals, challenges and disappointments in life sooner or later. Life’s unexpected and trying “wake up calls,”
draws us closer to the God that we believe in and love, but often push to the
bottom of our list of priorities until a critical need arises.
Remember my “rally experience” as we enter
this year’s season of Lent. Don’t just
symbolically “give up” something trivial for the Lenten season. Make a commitment to give God first place in
your life and to look to and lean on Jesus in your times of ease and your times
of anxiety. When you do, you’ll see
continual blessings, find ongoing strength, enjoy enduring hope and face life’s
critical times saying with one hymn writer, “I hear the voice of Jesus telling
me still to fight on; He promised never to leave me, never to leave me alone.”
This Meditation is also available as a Blog
on the Beaufort District’s Website: www.beaufortdistrict.org
Facebook at: www.facebook.com/BeaufortDistrictAMEC
Get Ready for Sunday, and have a great day
in your house of worship!
*The Rev. Dr. Joseph A. Darby is the
Presiding Elder of the Beaufort District of the South Carolina Annual
Conference of the Seventh Episcopal District of the African Methodist Episcopal
Church
29.
FORMER GENERAL OFFICER BEREAVEMENT NOTICE:
We regret to announce the passing of the
Rev. Dr. Carl F. Hunter, Sr., former General Officer, Secretary-Treasurer of
Church Extension Department and retired pastor of the First Episcopal District.
The following information has been provided regarding the funeral arrangements.
Viewing: Monday, February 23, 2015, 6:00
p.m. – 8:00 p.m.
Viewing and Homegoing Service: Tuesday,
February 24, 2015
Viewing: 10:00 a.m.
Homegoing Service: 11:00 a.m.
Bethel AME Church
1001 Cookman Avenue
Asbury Park, NJ 07712
Telephone: (732) 988-6883
Fax: (732) 988-2320
Email: bethelasburypark@gmail.com
The Rev. Danielle L. Hunter, pastor
Eulogist: Bishop Gregory G. M. Ingram,
Presiding Prelate of the First Episcopal
District, AMEC
Professional Services provided by:
James H Hunt Funeral Home
126 Ridge Avenue
Asbury Park, NJ 07712
Telephone: (732) 775-8722
Fax: (732) 774-6005
Website: www.jhhunt.com
Lodging: Sheraton Eatontown Hotel
6 Industrial Way East
Eatontown, NJ 07724
Telephone 732-542-6500
Guest should request the funeral rate of
$93.00 per night plus taxes & fees.
Condolences
may be sent to:
Mrs. Virginia Hunter
1013 Fordham Road
Neptune, NJ 07753
30.
CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to inform you of the passing of
Mrs. Antoinette Edwards, the daughter-in-law of the Rev. Nathaniel Edwards,
Sr., pastor of Joshua African Methodist Episcopal Church, Green Pond, South
Carolina, Beaufort District, South Carolina Annual Conference of the Seventh
Episcopal District.
Celebration of Life:
Saturday, February 14, 2015
1:00 p.m.
New Covenant Fellowship
2593 Clover Hill Road
Green Pond, SC 29446
Condolences may be sent to:
The Rev. Nathaniel Edwards, Sr.
2129 Pynes Community Rd.
Green Pond, SC 29446
Home: 843-844-2375
Cell: 843-909-9071
31.
CLERGY FAMILY BEREAVEMENT NOTICE:
It is with deep regret and heavy hearts
that we inform you of the passing of Checobia Sanderfur, of Nashville,
Tennessee; the first of three daughters of the Rev. Barbara Sanderfur,
superannuated pastor, Chattanooga, Tennessee, East Tennessee Conference, 13th
Episcopal District.
She was preceded in death by her youngest
sister just 18 months ago, and her maternal grandmother, 9 months ago. Much
prayer is requested for the Sanderfur family.
Viewing will be on Friday, February 20,
2015 from 12:00 PM to 6:00 p.m. at Hardwick & Sons Funeral Home, Trammell
Chapel located at 913 E. Martin Luther King Blvd., Chattanooga, TN; telephone:
(423) 267-1244.
The Homegoing Celebration for Checobia
Sanderfur will be held on Saturday, February 21, 2015 at 12:00 p.m.at Bethel
AME Church, 2000-2004 Walker Street, Chattanooga, Tennessee.
The Rev. A. J. Holman, Sr.,
Pastor/Officiant
The Rev. Sidney F. Bryant, Eulogist, pastor
of Greater Payne Chapel AMEC in Nashville.
Nashville, Tennessee
In lieu of flowers, contributions &
condolences may be sent to the Rev. Barbara Sanderfur, 1209 N. Hickory Street,
Apt. A, Chattanooga, TN 37406
Telephone: (423) 629-4239
Email: revbsanderfur@gmail.com
32. BEREAVEMENT NOTICES AND CONGRATULATORY
ANNOUNCEMENTS PROVIDED BY:
Ora
L. Easley, Administrator
AMEC
Clergy Family Information Center
Telephone:
(615) 837-9736 (H)
Telephone:
(615) 833-6936 (O)
Cell:
(615) 403-7751
Facebook:
http://www.facebook.com/pages/The-AME-Church-Clergy-Family-Information-Center/167202414220
33. 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.
Did
someone you know pass this copy of The Christian Recorder to you? Get your own
copy HERE: http://www.the-christian-recorder.org/
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