The Reverend Dr. Johnny Barbour, Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, the 20th Editor, The Christian
Recorder
-- March – Woman’s History Month
-- The Lenten Season
-- Easter Sunday: April 5, 2015
Thought for the Week: “God puts people in your life for a
reason and removes them from your life for a better reason.”
1. TCR EDITORIAL – A SEMINARY DEGREE IS LAUDABLE, BUT IMPRACTICAL
FOR MANY PASTORAL APPOINTMENTS IN OUR ZION, PART 2:
Dr. Calvin H.
Sydnor III
The 20th
Editor of The Christian Recorder
I will say it
again; an efficient well-trained and experienced Board of Examiners is an
important key in preparing pastors for ministry in the AME Church. A blanket
mandatory requirement for seminary training is not the key. A requirement for
seminary training should not be eliminated, but needs to be tweaked.
The seminary
requirement for the itineracy has closed the doors to a lot of individuals who
would have made excellent pastors. I
believe we have had, and have today, non-seminary trained pastors who have
provided superb ministry because they were well-trained by the Boards of
Examiners and had the self-discipline to be well-read.
And, we have a lot
of seminary trained ministers who are not using their gifts and graces and
academic training because they have not received a pastoral appointment because
there were none available, they are mired in so much debt that they have to
find employment in order to pay off their student loans and I suspect, in the
case of females, churches were not amenable to accepting women as their
pastors.
Let
me explain
Let me say upfront
the issue is the AME Church’s mandatory blanket requirement of seminary
training for the itinerant-track ministry.
I believe the mandatory requirement of seminary training falls into a
“one size fits all” and a “boilerplate” mentality.
The
“one size fits all” mentality and the “boilerplate” mentality are tools of
convenience, especially for the person or organization using them.
“One size fits all”
“One
size fits all” does not work for everyone. “One size fits all” generally works
in normal situations and within certain parameters.
For
instance, there was a time when men could buy a hat and choose the size
according to how big or small his head was, but somewhere along the line, hat
makers probably discovered certain sizes didn’t sell well and as a result they
had excess hats in their inventory and lost income. They solved the problem by
coming out with a “one size fits all” strategy of “small, medium, and large
hats and caps; and eventually added the “extra large” category.
It was
a great strategy, which worked most of the times, but didn’t work for
everybody. Some heads were smaller than
the small sizes that were available and some heads were larger than the large
available sizes. It was then decided to add “extra large” to accommodate larger
heads.
Eventually men’s
shirts, pants and athletic clothing went to a form of “one size fits all” of
“small, medium, large and extra large.”
Eventually, some
women’s clothing went to the “one size fits all” strategy of “small, medium,
large and extra large” and eventually “petite” size was added to some of the
women’s clothing to accommodate extra small women.
It’s interesting
that the “one size fits all” strategy in the clothing industry revised and
modified itself to increase its sales.
There are some
inexpensive items that are purely “one size fits all” – no “petite, small,
medium, large, extra-large,” just “one size.”
They are normally cheaper items.
“Boilerplates”
“Boiler plates” are
tools of convenience, especially for the person or organization using them. I
use boilerplates often.
A boilerplate is a
phrase, sentence, paragraph or a standard response to an inquiry, especially
inquiries requesting the same information. A boilerplate is a convenient way to
respond without having to create a response for each inquiry.
I have a
boilerplate response when people inquire about the guidelines for submitting
articles to The Christian Recorder.
Businesses, the military and government offices routinely use boilerplates.
Boilerplates are convenient when they fit the situation.
I have a lot of
boilerplates and they are convenient when they respond to the issue, but
sometimes the boilerplate does not work and it means that I have to work harder
to respond to a particular issue.
I was dealing with
an issue with an airline and their corporate office replied with boilerplate
after boilerplate and finally I had to write, “Your boilerplate response is not
answering or responding to my issue. Please reread my message and respond to
the issue…,” which meant additional work for the person working the issue. I
eventually received an appropriate response to my issue.
Boilerplates are
great and save time, but when a boilerplate doesn’t fit a particular issue, a
new boilerplate or a revision of the older boilerplate is necessary.
The
bottomline
Some version of “A
candidate for ordination as itinerant elder must be a graduate of a seminary
accredited by the Association of Theological Schools (ATS) or a similar
accrediting agency…” has been in The
Discipline since 2000.
The intent was
noble and we were moving in line with the educational requirements of the other
mainline seminaries, and let me restate that I was in support of the ATS
seminary requirement. The requirement seemed good and it probably has elevated
the quality of ministry in the African Methodist Episcopal Church, but it also
excluded people from the itinerant track of ministry, particularly those
persons who live in Episcopal Districts 14 – 20. It also excludes worthy
candidates for ministry across the United States who live in rural areas.
In essence, we
presently have a “one size fits all” ministerial requirement for the itinerant
ministry and as with hats and clothes; one size does not fit all.
The Section in The Doctrine and Discipline of the African
Methodist Episcopal Church 2012 that addresses “Preachers Admitted on
Trial” is a wonderful boilerplate paragraph, but the problem is that it, too,
needs tweaking.
The seminary
requirement fits those living in or near metropolitan areas, who have the
resources to qualify for educational loans, but what about those persons in
Episcopal Districts 14 -20, particularly people living in rural areas?
The disciplinary
boilerplate paragraph on Page 85 of The
Doctrine and Discipline of the African Methodist Episcopal Church 2012, which
requires an ATS accredited seminary degree for those in the itinerant ministry
needs tweaking to fit the exceptions, and most notably in Episcopal Districts
14 - 20.
There
is no…
When we speak about
tweaking or modifying the requirement for itinerant elders to possess an ATS
accredited seminary degree, we are not advocating the elimination of the
requirement for a seminary degree, just the need for tweaking of the
requirement – “pairing the size and tweaking the boilerplate.”
For instance if an
older woman or man felt the “call to preach” in the United States or in
Districts 14 – 20 and possessed the gifts and graces for ministry, it wouldn’t
be practical or a good use of common sense for the Church to require her or him
to finish college and graduate from seminary.
The church should
provide her or him some modified requirement that would prepare them for
ministry because they would be bringing life-experiences to their calling of
the ministry. The AME Church already has the mechanism, the board of examiners,
in place.
Just to stretch the
point, if T.D. Jakes, who took correspondence courses at Friends University
decided to join the AME Church, we wouldn’t require him to finish college and
graduate from an ATS accredited seminary. The AME Church would just need to insure
that he is committed Christian and understands the History, Doctrine and Polity
of the African Methodist Episcopal Church.
The ideal situation
would be for candidates for the itinerant ministry to be college and seminary
graduates. Those persons who want to progress through the process of ministry
and pastor top-tiered churches would need to understand that they would need a
seminary degree. A seminary degree would be the route most itinerant-track
ministers would take.
Questions
Is there a need for
a redefinition of ministry in the African Methodist Episcopal Church?
Do we need
itinerant elders to pastor every AME Church?
Can the AME Church function with permanent deacons, fully trained for
ministry, but who are not in possession of an ATS accredited seminary degree
who could pastor smaller churches?
Do we need local
deacons and elders?
When itinerant
deacons pastor churches, could the presiding bishop grant permission for those
persons to consecrate the elements of Communion?
Do we place the
same U.S. requirements on persons who live in Districts 14 – 20? Do all of the
pastors in Episcopal Districts 14 -20 need to be in possession of an ATS
accredited seminary degree?
The reality is that
a lot of seminary graduates are not anxious to go to smaller churches and to
rural areas. Some of them will not go to Chittlin
Switch, Ham Hock Junction or to Hog
Maw Junction AME Church. And, I suspect there are some rural AME pastors
who are not anxious to pastor urban metropolitan churches. I also suspect the
there are ministers in Episcopal Districts 14 – 20 who are excited about
ministry and do not want to be encumbered with the notion that they are
second-class clergy because they do not have a seminary degree.
A blanket seminary
requirement for all itinerant elders to earn an ATS accredited seminary degree
is a “one size fits all” and a boilerplate requirement that needs to be
tweaked.
It just might be
time to modify and tweak the blanket seminary requirement and increase the
importance of AME Institute / Board of Examiners and make ministerial training
"real!"
It’s interesting
that the “one size fits all” strategy in the clothing industry revised and
modified itself to increase its sales and it is just as important for the AME
Church to revise and modify its requirement for ministry so that the church can
be more effective in carrying the message of Christ to all of the world.
2. TCR OP-ED - A RESPONSE TO A SEMINARY
DEGREE IS LAUDABLE, BUT IMPRACTICAL FOR MANY PASTORAL APPOINTMENTS IN OUR ZION:
*Bishop Jeffrey N.
Leath
Dr. Sydnor’s 12
March editorial correctly identifies a problem:
there ARE many churches in our Zion which are unable to provide fair
compensation commensurate to the training, experience and commitment of many seminary
graduates. We not only have churches
with less than 50 members, but we also have many churches with less than 25
adult disciples. Even a church with 100
supporting adults could have difficulty providing the national average pastoral
salary of about $35,000.
How do we fill the
pulpits of small congregations? The
answer is NOT: rescind the ordination
requirement. The itinerancy carries with it more responsibility than pastoring
a church. Misguided tinkering can have
an effect on other parts of the complex machinery we call The Church as we have
seen in other legislation.
The
Solution
Use
Local Deacons, Local Elders and Licentiates. The best
solution is the one employed for over 200 years. It is the Methodist answer. Local ministers (deacons and elders) as well
as licentiates are deployed for pastoral responsibility. Richard Allen pastored (Mother) Bethel as a
licentiate. Across the denomination, we
have local ministers and licentiates responding to the call to serve. Some of them are doing better than their
“itinerant” counterparts, both seminary and non-seminary trained.
Reduce
the debt burden for useful, itinerant clergy. The General
Budget does not justly support our own seminaries for serving the core mission
of the church. The training of clergy
should have greater priority so worthy candidates emerge from seminary with
little or no debt. This is not to say
that we finance a free seminary education for everyone who steps forward. Boards of examiners must use greater
diligence in sifting the truly gifted (and called) for such an investment, and
there must be provisions for repayment by those who leave us before we get a
return of stipulated years of pastoral
leadership.
We
must re-think bi-vocational clergy. There are those with seminary degrees who are
willing to take small congregations (as most of us did at one time or another),
but they require a higher income than the appointed church can afford. We must revisit both our structures and our
culture as we face the reality of the shrinking ranks of fulltime pastors.
We
must address local ministry with a greater appreciation for its value.
Non-traditional leadership has value.
Sometimes we are unjustly cruel when we refer to “just” a local. The importance of local ministry warrants
acknowledgement.
Guard
against the exploitation of an easy way. Removing the
seminary requirement, will open a back door to the itinerancy for the dull and
uncommitted. The exception already
exists for the “star” who needs special consideration. The incompetent, mediocre and ill fitted need
no extra assistance. Lowering the
standard will disrupt the morale among the gifted who sacrificed to pursue
excellence. Moreover, it will become a
disincentive for those who could do better.
Other
Issues Prompted by the Editorial
Seminary
is an important element in addressing liability. Do we want to
reply to legal interrogation that our clergy attended Sidewalk University? The denomination must do due diligence. Using “local” personnel signals that we
filled a vacancy out of necessity, with transparency and we are reminded that
both different oversight and training may be required. The presentation of “peer” leadership creates
a different scenario. Sending a
“professional,” necessitates the assurance of “professional” preparation.
More
effective mentoring. Inaccurate and destructive practices go
unchecked in the streams of poor mentors.
Our system was designed to facilitate mentoring not be a cruel,
excessive (5 year) pledging of candidates.
While passing along best practices is important to clergy development,
mentoring is not a replacement for seminary.
There
is more in the person than in the land. Our predecessors used and abused this adage,
but it is true. Seminary will not put an
edge on a plastic knife. Our most
successful pastors come with natural and acquired skills. Making seminary optional would risk our not
obtaining a sharper edge on our professional servants.
Seminary
develops processes and a vocabulary for the work of ministry. Like every
other profession, successful seminary graduates reflect an experience that is
difficult to duplicate. If you cannot
tell a seminary graduate by listening, the graduate should go back for remedial
instruction. If non-seminarians dupe you
about the educational background in their presentation, congratulate them on
being part of a rare class of person who reads, observes and acts with the
confidence of competence.
The
Editor calls for “an efficient well-trained and experienced board of examiners.” How will we
maintain this if we take away the requirement of seminary? Too many will look for the less expensive,
less demanding way out. Seminary will be
seen as an obstacle rather than an enhancement to ministry. Making it optional
will make it scarce.
Once
a person is “itinerant” and pastoring our polity makes no further distinction. Non-seminary
graduates will want promotions and compensation just like seminarians. Few will volunteer, “Keep me in the small
congregation with the low compensation because I did not go to seminary.”
The Discipline sets forth a standard. It allows for exceptions. Lowering the standard will rewrite our legacy
of connectionalism in an unintended manner.
There will be more questions about the qualifications of those who stand
before the people in a leadership role.
Seminary, alone,
does not make a great pastor, but it increases the overall quality of our
clergy. Some of our best pastors have
been, and will be, non-seminarians, but it would be irresponsible to let the
exceptions rewrite the rule. We need
saved individuals who can call other sinners and nurture them for growth and
service. The leadership of our church in
small and remote places will soon revert to our Methodist roots. We must recruit the best lay preachers and
local ministers to fill the places where itinerants are unavailable or
unwilling. We will thank them; celebrate
them; and we will thank God for providing without lowering our ministry standards.
If anything, we should consider raising the bar of itinerant ministry to
include Clinical Pastoral Education, fiscal management and other basic skills
as we serve the present.
*Jeffrey N. Leath,
128th Bishop, President, the Council of Bishops and Presiding
Prelate of the 13th Episcopal District
3. TCR OP-ED - A SEMINARY DEGREE IS
IMPRACTICAL FOR MANY PASTORAL APPOINTMENTS IN OUR ZION:
*The Rev Clive
Pillay
Your
editorial “A Seminary Degree is Laudable, but Impractical for Many Pastoral
Appointments in Our Zion certainly is applicable to the Cape Annual Conference
in the 15th Episcopal District led by the Episcopal Fathers of great
wisdom, who for years have displayed the kind of insight and wisdom shared in
your article, taking into consideration not only the economic situation and
different circumstances people of colour ministered under, but also the
economic climate and prevailing conditions ministers rendered service in answer
to their calling.
It was
only in mid-stream 2003 that the decision was made to apply the requirements of
The Discipline. The itinerant-tracked deacons who were
scheduled to be ordained itinerant elders after completing the Board of
Examiners' Studies were viciously and unceremoniously held back for another
five years, or more, depending on the individual's financial circumstances.
Thank
God for Bishop McCloud who came along and with much apathy and rectified the
situation. One avenue we seem to have forgotten that instead of clamouring for
all that credentialing, we seem to have forgotten and omit the inquiry of “the
calling" experience. It seems as if, "Do You Know Jesus" has
been replaced with, "Do you have your academic certificate?"
I also
concur with your sentiments about the Leadership in the Board. "In the
day" we were even afraid to speak or approach the elders because we knew
our place and we respected their knowledge and they respectfully kept us at
"arms length." Now it seems as if the Board of Examiners is a
power-structure. Deacons/licentiates are ordered around... "Bring me some
water, fetch me a chair, do this or do that."
I have
often wondered how proud and confident we are about the studies we offer. How
prepared are our ministers after their training in the Boards of Examiners?
I believe
we should concentrate on the practical values and standards available through
our in-house studies where the incumbent pastor has the opportunity to
familiarize him/herself with the decorum that goes with pastoring. "Study
to prove thyself approved..." is still certainly applicable, but somewhere
along the line as expressed in your editorial, we have thrown "the baby
out with the bathing water."
*The Rev Clive
Pillay is the pastor of Mount Olive Chapel AME Piketberg
Cape Town, Cape
Annual Conference in the 15th Episcopal District
4.
READER RESPONSE TO EDITORIAL AND OTHER ISSUES:
-- To
the Editor:
I had to take thank
you for your recent article on "A Seminary Degree is Laudable,
but..."
As a new (two year)
pastor, your article was clear and on point. My wife, who is the assistant
pastor, is a graduate of Howard University, is paying $90K on her student loan
and I am paying $40K.
The mission church
we planted does not currently have the ability to pay us; between the blessings
of God, my Gov job, grant writing tithes/offering (from a small congregation)
and donations we are making it.
There are many days
I ask myself; five years of B.O.E., coupled with three years of seminary,
school loans; what am I/we doing and why?
We both know why,
however, I strongly agree that the AME Church needs to re-access the degree
requirements and the long term impact of the financial burden of a seminary
degree.
I see first hand
the struggles these new energetic ministers have and then reality strikes; big
time degree, riding the bench on the ministerial staff, no church appointment
or a small church, then the reality of the loan payment.
Basically, I wanted
to say thank you for being a mentor, a voice of sound counsel and reason and a
friend who likes to "rib" me.
The Rev. Dr. J. C.
Chandler, Jr.
5. THE AFRICAN METHODIST EPISCOPAL CHURCH HAS AME APP THAT IS
AVAILABLE:
The Office of the General Secretary of the AME Church makes AME App available to AMEs and others who would like to download the App on Apple and Android devices. There is a one-time cost of $1.99. In your App Store, simply type in your search: "AME Church"
The Office of the General Secretary of the AME Church makes AME App available to AMEs and others who would like to download the App on Apple and Android devices. There is a one-time cost of $1.99. In your App Store, simply type in your search: "AME Church"
6.
NEWS AROUND THE AME CHURCH:
--
Wilberforce University president meets with senator
Wilberforce University
President Algeania Warren Freeman met with U.S. Sen. Sherrod Brown this week
with to discuss the university’s educational priorities and Wilberforce’s
response to its accreditation issue.
--
Prosecutor: Guns, coke, bags of pot found in Rev. Shaun Harrison's home
Harrison, a former
associate minister at the Charles Street African Methodist Episcopal Church in
Roxbury, was already being held on $250,000 bail...
-- Some Brotherly Love for Clergyman and Freemason Absalom Jones
...
Church, Jones then established the African Episcopal Church of St. Thomas,
followed shortly by Allen's Bethel African Methodist Episcopal Church.
7. LENT QUIZ:
-- What
snack food has significance during Lent?
-- Lent
Quiz: At the Last Supper, the disciples would have been…
See Answers at the end of the Rev. Dr. Joseph Darby’s column
8. NOTICE FROM PRESIDENT
OF THE JUDICIAL COUNCIL OF THE AME CHURCH:
-- invitation to submit written Brief, Argument or Evidence
-- invitation to submit written Brief, Argument or Evidence
--
In Re: The Matter Of Bishop Preston W. Williams’ Request For Declaratory
Decision
The Judicial Council of
the African Methodist Episcopal Church intends to conduct closed deliberations
for the purpose of issuing a declaratory decision on the following clause in
the Ministers’ Bill of Rights relative to new pastoral appointments:
“[T]he new
appointment, when available, shall be comparable or better than the previous
one.” Part V, Section VII, subparagraph
1, The Doctrine and Discipline of the African Methodist Episcopal Church (“Discipline,”),
2012 edition, page 100.
The deliberations shall be
exclusively among the members of the Judicial Council to resolve the
interpretation, meaning and/or application of the above-quoted provision as to
whether the certified Pastor’s Annual Report shall be the tool to measure
comparability of appointments. To
assist in its deliberations, the Judicial Council invites affected parties
in accordance with the Discipline, Part XI, and Section XX,
Subparagraphs H 11 and 12, page 293, to submit written briefs, arguments and
evidence. All submissions shall be
submitted on or before April 15, 2015, by postage pre-paid mail or email to the
following:
Judicial Council c/o Reverend Francine Brookins,
Secretary,
P.O. Box 310827,
Fontana, CA 92331
Or email to JCAMESecretary@ymail.com
Affected persons, for
purposes of this invitation, are all active Bishops of the African Methodist
Episcopal Church and all active itinerant elders of the African Methodist
Episcopal Church. Briefs, arguments and
evidence shall be accepted only from those persons thus defined as affected
persons. No submission shall be more
than 3 pages in length, 12 point font, double spaced and shall identify the
name, address and affected person’s status (for example, active itinerant
elder.)
/Signed/
PATRICIA MAYBERRY
President
The Judicial Council of the AME Church
PATRICIA MAYBERRY
President
The Judicial Council of the AME Church
No. 2012-2016-17
9. BEFORE THE
JUDICIAL COUNCIL OF THE AFRICAN METHODIST EPISCOPAL CHURCH:
-- RE: In The Matter Of Bishop Preston W. Williams
HOLDING: The Judicial
Council has jurisdiction to issue a declaratory decision on the interpretation
of the language found in The Ministers’ Bill of Rights regarding new pastoral
appointments which reads, in relevant part: “[T]he new appointment, when available,
shall be comparable or better than the previous one. . ..” The Doctrine and Discipline of the African
Methodist Episcopal Church, Part V, Section VII, Paragraph 1, Discipline, page
100. As provided in the Discipline,
prior to the Judicial Council rendering a final decision in this matter,
affected parties will be given an opportunity to provide written briefs,
arguments and evidence to the Judicial Council for consideration.
PARTIES
This matter
comes before the Judicial Council on a petition for a declaratory decision
filed by Bishop Preston Warren Williams, Presiding Bishop of the Sixth
Episcopal District of the African Methodist Episcopal Church with respect to
the language in The Doctrine and Discipline of the African Methodist Episcopal Church,
Part V, Section VII, Ministers’ Bill of Rights, Paragraph 1 (2012 edition).
JURISDICTION
The jurisdiction
of the Judicial Council is provided in Part XI, Section XX, Paragraph H,
Subparagraph 10 of The Doctrine and Discipline of the African Methodist
Episcopal Church, 2012, (“Discipline”), page 293 which provides:
When
the General Conference shall have passed any act or legislation that appears to
be subject to more than one interpretation, or when any paragraph or paragraphs
of the Doctrine and Disciple of the African Methodist Episcopal Church seems to
be of doubtful meaning or application, any authority in the Church or any
member in good and regular standing affected thereby shall have the right to
appeal to the Judicial Council under the law of the Church from any action of
any conference, connectional board, or ruling of a bishop based upon an act of
legislation which appears to be subject to more than one interpretation. In such case the Judicial Council shall make
a ruling in the nature of a declaratory decision and the effect of such an act,
legislation, paragraph or paragraphs of the Doctrine and Discipline of the
African Methodist Episcopal Church and the decision shall be final, subject to
the approval of the General Conference.
STATEMENT
OF ISSUE
·
Whether the language in Part V, Section
VII, Paragraph 1 of the Discipline can be subject to more than one
interpretation, or is of doubtful meaning or application?
·
Whether the Petitioner has been
affected by an action or ruling of any conference, connectional board or bishop
because of an act of legislation which appears to have more than one
interpretation?
STATEMENT
OF FACTS
Bishop Williams
made a change of appointment to a pastor based on what he believed to be a
request for a change by the pastor to her Presiding Elder. In considering the new appointment for the
pastor, Bishop Williams reviewed the notarized Pastor’s Annual Report submitted
by the pastor and the notarized Pastor’s Annual Report of the incumbent pastor
at the charge where he intended to appoint the pastor. Based upon his review of the two Pastor’s
Annual Reports, Bishop Williams determined that the compensation and lodging at
the charge where he intended to transfer the pastor was greater than her then
current appointment. He thus,
transferred the pastor to the new charge.
Thereafter the pastor disputed whether the compensation at the new
charge was comparable to her prior appointment and filed a request for the
convening of a Conciliation Committee.
At the Conciliation, both the pastor and the church produced evidence
that the actual compensation and lodging received by the pastor at her former
charge was greater than that reported on the notarized Pastor’s Annual Report
form.
Bishop Williams
has alleged that as a result of the Conciliation, he had to send the pastor
back to her former church which created “chaos and complaints” from the
stewards and church members of that church.
According to
Bishop Williams, he had to resolve the Conciliation to the satisfaction of the
pastor because of the ambiguity regarding the comparability of appointments as
set forth in the Ministers’ Bill of Rights.
In his Petition, Bishop Williams is seeking a declaratory decision regarding
the meaning and interpretation of the requirement that the new appointment be
"comparable to a previous appointment."
ANALYSIS
AND DISCUSSION
Part XI, Section
XX, Paragraph H, subparagraph 10 of the Discipline (page 293) provides for
declaratory review by the Judicial Council in limited circumstances. First, there has to be legislation that is
subject to more than one interpretation or there is language in the Discipline
that is doubtful in meaning or application.
Secondly, the appeal must be taken by an authority in the church or by a
member affected by an action of any conference, connectional board or ruling of
a bishop based upon an act of legislation which appears to be subject to more
than one interpretation. Thus the
initial inquiry for the Judicial Council was whether the instant Petition met
the threshold requirements for declaratory review.
The Ministers’
Bill of Rights provides, in relevant part, regarding new pastoral appointments:
“[T]he new appointment, when available, shall be comparable or better than the
previous one…” Part V, Section VII,
Paragraph 1, Discipline, page 100.
As Bishop Williams has contended, he applied this language to mean that
based on the information provided in the Pastor’s Annual Report he could
determine comparability as contemplated by the Ministers’ Bill of Rights.
Evidently, the pastor and her former church measured comparability based on her
actual receipts for compensation and lodging irrespective of whether it
had been reported on the Pastor’s Annual Report form.
A review of the
legislative history of Ministers’ Bill of Rights, which was initially passed in
1980, reveals that it contained similar language, as in the 2012 Discipline,
regarding new appointments. The 1980
legislation read: “[T]he new appointment shall be comparable or better than the
prior one.” There is no explanation or
discussion in the 1980 General Conference minutes as to what measure of
comparability was intended. (See
Combined Minutes of the Forty-First Session of the General Conference, pages
156-157, 180-181,191-192, 199-205.)
However, an examination of The Doctrine and Discipline of the African
Methodist Episcopal Church, 1980, as well as, the 1984, 1988, 1990 and 1992
editions, reveals that the completion of the Pastor’s Annual Report, the signed
certification of its truthfulness and accuracy, and its submission at Annual
Conference was an integral part of the responsibilities of a pastor at Annual
Conference set forth in the body of the Discipline. In the 1996 Discipline, and thereon,
the Pastor’s Annual Report Blank form is set forth in the Appendix of the Discipline
and there is no reference to its use in the Annual Conference responsibilities
and requirements of a pastor, or in any other section of the Discipline.
Without any
written guidance or historical data as to what was intended by the language in
the Ministers’ Bill of Rights regarding comparability and the absence of
prior Judicial dictum, the language in
question is subject to more than one interpretation, is of doubtful meaning or
application and a declaratory decision is warranted in this matter. We thus conclude that the first prerequisite
to a declaratory review has been met. In addition, the level of controversy and
costs of the litigation related to the ambiguous clause further supports our
conclusion that the matter is appropriate for declaratory decision.
Turning now to
the issue of whether the second prerequisite to declaratory review by the
Judicial Council is present – to wit, is
Bishop Williams a party affected by “the action of any conference,
connectional board, or ruling of a bishop based upon an act of
legislation which appears to be subject to more than one interpretation.” The pastor requested the convening of a
Conciliation Committee against Bishop Williams, and according to him, as a
result of evidence presented to the Conciliation Committee by the pastor and
her former church, he had to reverse a pastoral appointment. The question of whether the Conciliation
Committee is a body within the definition of “conference, connectional board,
or ruling of a bishop” must be answered in the affirmative when a Part XI,
Section 1, Paragraph F, page 257, is reviewed.
Paragraph F provides a right of direct appeal from the Conciliation Committee
to a “general officer or connectional officer.”
This matter is
one of first impression for the Judicial Council. Here we have a Bishop filing a petition
following the conclusion of a matter before a Conciliation Committee – and the Bishop is the party seeking a review
because of the ambiguity of the language in the Discipline, the Bishop
was adversely affected in that he had to reverse an appointment. Parenthetically, we note that situation is
not within the context of the language in Part XI, Section 1, Paragraph F, page
257, providing that a first filing must be made with the Preliminary Inquiry
Committee instead of the Judicial Council when a Bishop is involved. Clearly, since the role of the Preliminary
Inquiry Committee is to determine whether a bishop (or other member of the AME
Church) should be tried on the connectional level for some alleged violation of
the Discipline, a filing with that body in this circumstance would not
be applicable. See, Discipline, page
259.
In this matter
of first impression, while there is no specific language covering this precise
situation where a petition for declaratory review is sought by a Bishop from an
adverse result from a Conciliation Committee, a clear conclusion can be drawn
that this matter would be liken to that of the direct appeal right of the
general officer or connectional officer as set forth in Part XI, Section 1,
Paragraph F, page 257. Hence, we
conclude that the second perquisite of a declaratory review has been met.
In his Petition,
Bishop Williams contends that “comparability shall be measured solely by
certified Pastors Annual Report. If either the outgoing pastor or the incoming
pastor has omitted, falsified, or submitted misleading information in the
Annual Report, and that information is relied upon by a Bishop, he or she
should not be held liable for any violation of the Bill of Rights.”
CONCLUSION
Having concluded
that the two prerequisites to a declaratory review has been met, the Judicial
Council now will invite all parties who would be affected by a declaratory decision
on the question of what measurement of comparability is to be employed by
bishops when making new appointments to pastors as provided in the Ministers’
Bill of Rights, to submit briefs, arguments and other relevant evidence for the
consideration of this Judicial Council.
The Judicial Council finds that the affected parties are all active
Bishops of the African Methodist Episcopal Church and all active itinerant
ministers of the African Methodist Episcopal Church.
A copy of this
Decision will be mailed to each Bishop and an INVITATION TO SUBMIT WRITTEN
BRIEF, ARGUMENT OR EVIDENCE will be posted in the next edition of the Christian
Recorder and Christian Recorder Online with an invitation to the affected
parties to submit a written brief, argument or evidence to assist the Judicial
Council in its deliberations. Any
affected party who wishes to submit a brief, argument ad/or other evidence must
do in writing by March 1, 2015, by prepaid mail to: Judicial Council c/o Reverend Francine Brookins,
Secretary, P.O. Box 310827, Fontana, CA 92331, or email to JCAMESecretary@ymail.com
-- Vernon R. Byrd, Jr. Delivers a Dissent
I. INTRODUCTION
The Judicial Council is currently without authority to
render advisory opinions and we have so ruled in prior cases. An advisory opinion is one that gives general
guidance on a legal question but it does not specifically resolve a legal
dispute between opposing parties. As is
discussed more fully below, the law that articulates our jurisdiction limits
the Council to ruling in disputed matters.
The case before us is not a disputed matter between opposing
parties. There is no respondent. The petitioner does not ask us to reverse or
in any way modify a prior action. We
simply have a petitioner’s request for guidance on a legal question going
forward. To be sure, the petitioner
raises an important question concerning the meaning of the word “comparable” in
the Ministers Bill of Rights. Nevertheless,
in light of the clear limits of the Judicial Council’s jurisdiction,
petitioner’s question is more appropriately addressed to legal counsel for the
church not the church’s appellate judicial body. Whether or not our
jurisdiction should be expanded to include the authority to address questions
outside of the context of a dispute is an important policy decision and a
matter for the General Conference of the AME Church to consider.
II. STATEMENT
OF FACTS
In the matter before us, a pastor asserted that her rights
under the Ministers Bill of Rights were violated when the bishop assigned her
to a church that was not “comparable” to the church from which she was
moved. As is required by the Discipline,
prior to filing charges against the bishop, the pastor submitted the
controversy to a Conciliation Committee to try to resolve the matter. See the Doctrine and Discipline of the AME
Church, Part XI, Section I, p 256. During Conciliation the bishop received
evidence that persuaded him that indeed the church to which he assigned the
pastor was not “comparable” to the church from which she was moved. He then reassigned her back to the original
charge. Whatever happened between the
bishop and the pastor after Conciliation is not in the record before the Judicial
Council nor is it germane to the legal analysis.
The bishop petitioner asserts that in making his original
decision he relied on the pastor’s annual report in assessing
“comparability.” He discovered during
Conciliation that the pastor’s report on which he relied was inaccurate. Although the bishop reassigned the pastor back
to her original charge, he has these lingering questions post Conciliation:
what is the meaning of “comparable” in the Ministers Bill of Rights and can a
bishop rely solely on numbers in pastoral reports when making assignments to
determine “comparability”? He filed a
Petition for Declaratory Judgment with the Judicial Council. Neither the pastor nor anyone else has filed
anything in opposition to the petition.
The bishop’s questions are, without a doubt, critical and in need of
clarification. However, within the
confines of this particular petition and the current law, the Judicial Council
is without authority to address them.
III. ANALYSIS
AND DISCUSSION
The requirements that must be met before a party “shall have
the right to appeal to the Judicial Council” for a declaratory judgment are
found in the Doctrine and Discipline of the AME Church, Part XI,
Section XX, H, 10, at p 293. The two requirements that are relevant to this
discussion are: 1) there must be a law of “doubtful meaning or application,”
and 2) an “action of any conference, connectional board, or ruling of a bishop
based upon an act of legislation which appears to be subject to more than one
interpretation.”
As the majority states, the first requirement has been
met. However, the second requirement of
appealing from an “action of any conference, connectional board, or ruling of a
bishop” has not been met. The majority’s
position is that whatever happened during the Conciliation process meets the
requirement of an “action” and that the Conciliation Committee constituted a
“conference” or “connectional board.” It
argues further that the bishop’s Petition for Declaratory Judgment is an
“appeal” from what transpired during Conciliation. However, the bishop petitioner in this case is
not appealing from an “action of any conference, connectional board or
ruling of a bishop.” He is not even
appealing the Conciliation and as is explained below he cannot appeal the
Conciliation. His unopposed Petition for
Declaratory Judgment does not meet the second requirement and should be denied.
First, Conciliation is not an “action of a conference” or a
“connectional body” and it is not a “ruling of a bishop.” It is a process. It is the AME Church’s method of giving parties
an opportunity to mediate disputes. An
aggrieved party cannot pursue a charge, petition or complaint without first
going through the Conciliation process. Doctrine
and Discipline, Part XI, Section I Conciliation Committee, p 256. It is intended to promote peace and to help
avoid charges being filed, preliminary inquiry committees being impaneled and
trials. As an informal process, it is
not one in which any party can be required to agree to anything. Instead, the power to agree or not agree on a
resolution to the underlying grievance is always in the hands of the parties to
the dispute. Paragraph D, 2 states: “The committee’s deliberations shall be
confidential and informal within the framework of peace and openness, but shall
not in any manner, jeopardize the rights of either party.” During the Conciliation in this case, the
bishop petitioner decided to reassign the pastor back to the original
charge. No conference, connectional body
or bishop required the bishop to take the action that he did.
In several places the majority asserts that the bishop felt
that “he had to” reverse his decision once he received more accurate
information. Assuming arguendo
that the statement is true, how one feels is of no jurisdictional consequence
under our law. Instead, adverse
“actions” and or “rulings” are the jurisdictional triggers.
Second, because the Conciliation process is simply an
informal forum for the parties to attempt to resolve a dispute, it is not an
activity in which appealable “actions” or “rulings” take place. Nevertheless, the majority asserts:
“The question of whether the Conciliation Committee is a
body within the definition of ‘conference, connectional board, or ruling of a
bishop’ must be answered in the affirmative when Part XI, Section I, F, p 257
is reviewed. Paragraph F provides the
right of direct appeal from the Conciliation Committee...”
Respectfully, I disagree.
First, a Conciliation Committee is an ad hoc committee that by
law is discharged after 120 days (at the latest) after the first meeting. It is not given any authority to take
actions, to make rulings or to require the parties to agree to anything. Its role is to help the parties to resolve their
dispute amicably. Second, Part XI,
Section I, F, p 257 does not provide for a right of appeal from the
Conciliation process and does not use that language. Instead, it permits the parties to pursue
charges, petitions or complaints should the Conciliation process not result in
a mutually agreeable outcome. The last
sentence of paragraph E states:
“If the matter is not settled within one hundred twenty
(120) days after the first meeting of the committee, conciliation shall cease,
and the committee discharged.
Immediately following that sentence, paragraph F states:
The parties shall have the right to file a petition,
complaint, or charge with the Preliminary Inquiry Committee, if a bishop is
involved, and to the Judicial Council if a general officer or a connectional
officer is a party to a matter.
Paragraph F simply preserves the parties’ rights to commence
the filing of charges should the Conciliation process not prove fruitful.
Third, the bishop petitioner does not identify any action or
ruling that he is appealing. Indeed, the bishop petitioner’s cover sheet filed
with the Judicial Council makes it clear that he is not requesting an appeal
from an “action” or a “ruling.”
Paragraph 7 of the Judicial Council’s cover sheet asks the petitioner to
“State the nature of this appeal.” It
offers several options with the instruction to “Check all that apply.” On the bishop petitioner’s form the
following options were left blank:
appealing a “Final decision of Bishops ruling or decision,” appealing a
“Final decision of an Annual Conference,” appealing a “Final decision of a regularly
constituted Board, Commission, group or other party,” and appealing a “Final
action of a conference or connectional board.”
Additionally, at paragraph 9 he is asked: “What do you want the Judicial
Council to do in your matter? (Check all that apply).” “Reverse a decision/ruling” is left blank.
“Modify a decision/ruling” is also left blank.
The only option checked was “Declaratory decision.” This is not offered as an argument that the
bishop petitioner did not “check the right box,” but rather it is offered to
show that the bishop petitioner’s intention is not to appeal an action or a
ruling but simply to get clarification on a question—a valid question—but one
that jurisdictionally we cannot address since it is not within the context of
appealing a “ruling” or an “action.”
Significantly, the arguments that the petitioner is
appealing from the Conciliation process or appealing his own decision do not
come from the bishop petitioner; they come from the majority. It lays down these positions as a kind of
jurisdictional bridge to reach the question of what is “comparable.” The question is important indeed, but the
bridge builder is the General Conference, which is empowered to enact
legislation that expands our jurisdiction should it so decide. The unopposed petitioner is not appealing an
action or a ruling. He is simply asking
for an advisory opinion, which we have previously held we cannot give.
IV. CONCLUSION
In order to be
faithful to the current law and Judicial Council precedent, and to highlight
for the church the limits of our jurisdiction, I respectfully offer this
Dissent.
/s/
Vernon R. Byrd,
Jr.
10. AME CHURCH SOCIAL ACTION COMMISSION ISSUES A CALL FOR
THE CONFIRMATION OF LORETTA LYNCH:
In November
2014, we rejoiced when President Obama announced the nomination of Loretta
Lynch as the next Attorney General of the United States of America, as head of
the Justice Department. She would be the
first African-American woman and only the second African American to serve that
post in a nation where African Americans are yet struggling to protect basic
rights and racial justice. “Today, we
are “on hold” in the year after – in
fact, more than four months after Loretta Lynch was nominated to serve as the
next Attorney General of the United States of America, because the confirmation
system is broken and leadership has failed the American people. This
unjustifiable act represents the longest stalemate in the last 30 years,”
stated Senior Bishop John R. Bryant.
Once confirmed,
Ms. Lynch becomes the top litigator in this nation. This is an honor for any person, but
especially so for this accomplished lawyer whose track record of interpreting
the laws of this country in the spirit and letter of the law. “Her impeccable
academic and professional credentials, as well as her track record in enforcing
federal laws – civil and criminal, has
led to widespread praise and, more importantly, attests to the familiarity with
the department she would lead as Attorney General,” said Bishop Jeffrey N.
Leath, President of the Council of Bishops.
Bishop Reginald
T. Jackson, chair of the Social Action Commission continues, “Loretta Lynch,
when confirmed would represent the best our nation can offer. She is a symbol of achievement and a testimony
for those who struggle to achieve in spite of circumstances that would define
their opportunities as extremely limited.
Ms. Lynch can inspire our young people by sharing her mother’s
declaration that she picked cotton so that her daughter would have to do the
same.”
How ironic it
is, that the confirmation process, is being used at this moment in history to
deny the basic rights of the residents of this country. It does so by delaying and abusing the
procedure designed to review credentials and instead is brazenly using it for
political leveraging on unrelated matters.
It does so by failing to acknowledge the credentials of this candidate
in relationship to the job. It does so
by crippling the very essential work of the Justice Dept. leaving significant
work in limbo. It does so by failing to govern in the best traditions of
democracy.
“The African
Methodist Episcopal Church has a long and rich history of speaking for the
people. We must not be silent now,”
added Bishop Richard Norris, General Board Chair. Individually, we must express our outrage to
the US Senate. Contacting the members
via email, tweeting, texting, and USPS is important. Personal visits to their offices will convey
the message that this matter is important. Let them know that further delay of
the confirmation of Loretta Lynch is unacceptable.
“Collectively,
we must urge and demand the highest moral standards of our leadership. On every Monday, let’s commit to contacting a
US Senator to express the urgency to confirm Loretta Lynch. As we begin our
voter education work, let’s groom our advocates and volunteers to link this
legislative stalemate with the power of voters to decide who will be elected as
Senators in 2016,” concludes Jacquelyn Dupont-Walker, director of the Social
Action Commission.
The AMEC Social
Action Commission
Bishop Reginald
T. Jackson, Chair
Jacquelyn
Dupont-Walker, Director/Consultant
11. SOUTHERN CALIFORNIA CONFERENCE HOSTS 5TH DISTRICT
MIDYEAR CONVOCATION IN LOS ANGELES:
*The Rev. V.
Gordon Glenn III
Second to last
Midyear for retiring Bishop Kirkland spirit-filled
Los Angeles,
Calif. March 13, 2015: At the closing
worship service of the Fifth Episcopal District Midyear Convocation, on March
13, 2015, Bishop T. Larry Kirkland, Presiding Prelate of the Fifth District of
the African Methodist Episcopal Church, this being his second to last Midyear
meeting before retiring in 2016, made few pastoral appointments/changes.
The Rev. Taurus
Myhand, former pastor of Ward A.M.E. Church in Los Angeles was granted an open
transfer. Rev. John Cager was then assigned to Ward. Rev. Robert Ned was
transferred from the Desert Mountain Conference to the Southern California
Conference and assigned to Second A.M.E. Church in Los Angeles. Finally, Rev.
Edwin Donaldson was moved to Price Chapel in Tucson, Ariz.
Preceding the
closing worship was a week-long convocation which began on Friday, March 6 and
continued until Tuesday March 10 with the Women’s Missionary Society and Young
People’s Division as delegates and leadership prepared for WMS Quadrennial in
Indianapolis, Indiana in July, with workshops and training sessions.
From Wednesday
to Friday, March 11-13, the Midyear convocation continued as pastors and laity
arrived with plenary sessions, worship experiences, component breakout sessions
and reporting, each day and evening opening and closing with calls to prayer at
7 a.m. and at Midnight lead by the powerful 5th Episcopal District
Prayer Ministry Team of Rev. Dorisalene and the Rev. Anthony Hughes.
The opening
general plenary leader was Rev. Jarvis Collier, pastor of Pleasant Green
Missionary Baptist Church in Kansas City, Kan. Pastor Collier stressed that “Christian
Evangelism Matters,” reminding us that: 1. There is a definitive conviction; 2.
It is a daunting challenge; 3. We must recognize our brand/thrust; and 4. We
need a fresh wind. Pastor Collier concluded, “Retrieving the harvest becomes
the work of the Church.”
The Thursday
general plenary session was a candidates’ forum at which the five candidates
for episcopal service were allowed time and space to speak to their
qualifications. The candidates from the Fifth District are Pastor Francine
Brookins (Bethel – Fontana, Calif.), Pastor F. Arthur Rumph (Grant – Los
Angeles), Pastor Timothy Tyler (Shorter – Denver, Colo.), P.E. Allen Williams
(L.A. District), and Pastor Kelvin T. Calloway (Bethel – Los Angeles).
During the
component breakout sessions, components discussed various topics germane to
their ministry and work. Those components who met were: The Lay Organization,
Women’s Missionary Society, Women In Ministry, Clergy, Clergy Family
Organization, and Economic Development.
Between all the
plenary sessions, component meetings, special breakfasts, luncheons and
banquets were five worship experiences that featured worship in song and Word
that took the attendees to the heights of spiritual renewal eliciting
challenges to us and causing many to be cut to the heart so much that tears
were all we had to offer in response.
Featured
preachers for the worship experiences were Rev. J. Edgar Boyd, pastor of First
A.M.E. Church in Los Angeles who preached, “God’s Word for a Broken people,”
lifted from Jeremiah 18:1-7; Bishop Samuel Green (12th District) who preached
from Habakkuk 1:1, “Living With What You Didn’t Ask For;” Pastor Collier
preached “Singing in Strange Settings” from Psalm 137:1-4; the Rev. Ticey
Brown, pastor of Mt. Tabor Missionary Baptist Church in Los Angeles, preached
“This Man Receives Sinners,” from Luke 15:1-2. Finally Rev. Donna F. Roberson,
P.E. of the Midwest North District of the Midwest Annual Conference, preached
the closing worship from Matthew 6:25-33 and Psalm 73:1-3, “When I Almost Let
Go.”
Pastor Kelvin
Calloway and the good people of Bethel A.M.E. Church left no stone unturned in
their superb hosting of this week long convocation, making sure that every need
was met with excellence.
*The Rev. V.
Gordon Glenn III is the Public Relations Director for the Midwest Annual
Conference
12. THE COLLEGE CORNER: “GOD NEVER PROMISED YOU A BOY: ONE
YOUNG WOMAN’S VIEW ON DATING”:
Ms. Kandace
Taylor, St. Stephen A.M.E. Church, Jacksonville, FL
When I was a
junior in college I joined a weekly women’s Bible study hosted by one of the
campus ministries on campus. Though I
wasn’t technically a part of the campus ministry, I participated in some of
their events just as a form of fellowship with the other young women in the
group.
One of these
events was a Valentine’s Day Banquet. It
was a big deal for a number of reasons: We all got to dress up, there would be
entertainment put on by other members of the organization and most exciting of
all, all the young men in the organization were to act as waiters and hosts to
the young women.
For a bunch of
young, single Christian women there was a lot to look forward to at that
event.
So the day of
the banquet rolled around and I had to admit, it was all very glamorous. My friends and I were seated at a table with
other beautifully dressed young ladies and we all tried not to get too giddy
when our handsome waiters came by to take our orders. Everything was going well until the entertainment
started.
For the most
part the acts alternated between sweet and amusing; one young man literally
sang the song he used to propose to his fiancée.
However, there
was this one piece that I will never ever forget. It was a spoken word/poem performed by a
young man. He was in a word, intense. I
don’t remember what all of his poem was about, but I think it was generally
talking about how we should find our fulfillment solely in Jesus as opposed to
worldly things. There was one sentence
that was forever burned in my brain: “God never promised you a boy.”
He was saying to
that audience that consisted of women that we must remember that Jesus should
be the love of our life, first and foremost, above all else.
My female peers
nodded in agreement; some blinked back tears, most of them applauded.
I was shocked,
then I was hurt and then I was angry.
My thing is
this; of course we should love God above all else. No relationship can surpass or supplant the
relationship we have with God.
However, the
undercurrent of shame that colors most Christian dating advice is an issue I
want to address.
There is nothing
wrong with wanting to date. One’s desire
to date and one’s devotion to her Creator are not mutually exclusive. Too often
the desire to date is dismissed as an example of shallow human carnality.
If a romantic
relationship is something a young woman wants, I think God honors that. The timing of the relationship or the person
the relationship is with is a detail that can be worked out within the framework
of that young woman’s relationship with God.
But whether or not “God promised her a boy” is frankly no one else’s
business.
13. WARM NIGHTS: IT WAS LIKE THE PRECIOUS OIL UPON THE HEAD:
*The Reverend
Dawn Lockett Hobson
From December
28, 2014 to January 4, 2015 Greater Mt. Nebo AME Church hosted 25 homeless men
and women. The program is called Warm Nights and it is the way that Prince
George’s County, Maryland expands its ability to shelter homeless persons
during the cold months of the year. Churches throughout the county open their
doors and their hearts and allow homeless persons to sleep in their church
buildings for one week each. During that week persons are fed breakfast, lunch
and dinner.
The persons who
were housed had a variety of issues that caused them to depend on someone else
to provide a place to sleep and food to eat.
Some persons were in this situation for the first time in their lives
because of foreclosures, unemployment, broken relationships, and other issues.
Those persons are able, with help from the County and the churches, to get back
on their feet within months. Others, however, return year after year because
they are unable to work and can’t support themselves on disability insurance.
As well as, some persons have substance abuse issues, medical issues, or mental
health challenges that have kept them homeless for years. And still many persons, after years of
difficult circumstances, have simply found it hard to imagine any other life.
Seemingly, to preserve a sense of dignity, there is a growing sense of
entitlement that stands as a barrier to a new life. This is the place where Christ’s love abounds
through the Church.
At Greater Mt
Nebo, under the direction of Pastor Jonathan L. Weaver, more than 150 members,
an outside organization, and friends and family, were organized by the Reverend
Dawn Lockett Hobson and her husband, Brother Kainan Hobson, and worked tirelessly to setup, support, feed,
and secure the homeless guests. It was a
wonderful example of members using their gifts as varying parts of the body.
Each person did their part and together a great work was done.
Over 32 men
worked security shifts to supplement the already busy trustee board by
protecting the facility and maintaining order 24 hours a day for the week.
Each day was
hosted by a ministry or ministries. Volunteers set the stage on the first
day. Rooms were set up and tables were
set and beautifully decorated. The youth
played a huge part in this as they were led by the Rev. Michelle Agnew,
Minister to Youth. They did much of the heavy lifting and setup while others
took pleasure in cooking and decorating to help our guests feel more at
ease. Youth Ministry returned to cook
and serve both dinner and a very early morning breakfast. There were free legal consultations which
gave some guests hope that their situations could be resolved.
Other days were
just as exciting. Each day decorations
were changed to go along with the meal of the day. For example, on Chili Day tiny sombreros and
ponchos were placed to set a Mexican theme. Fresh hot meals were served
including spaghetti, chili, casserole, and a variety of “good for the soul’
food. Hot breakfast was served each day,
and on two days, persons brought their families together to host breakfast by
cooking eggs, grits, applesauce, pancakes and sausage or bacon. Lunch bags were prepared and were packed with
sandwiches, all sorts of goodies, fruit and drinks. Nothing was withheld and
persons came together expressing love with creativity. One shelter monitor indicated that because of
the love and quality of food, homeless guests who never ate, were eating
again. There was one women who, for the
first few days, came in went to bed and covered her head. Not long after she
was out, eating and socializing.
There was line
dancing, Movie Night, and haircuts were given. Toiletries packed in brightly
colored pack backs, decorated with inspiring words, were distributed. For
laundry night over 400 dollars in quarters were collected and even the children
gave to this effort. The children created welcome greeting cards for the
guests. Gift cards were given including
$400 in McDonald’s gift cards and $40 dollars in CVS gift cards. These were
distributed to allow the guests a place to go to warm themselves on the coldest
days and to give shelter monitors a way to address some health issues by paying
for needed medicines.
The Word was
spoken daily to the group, and on an individual basis. The New Year was
celebrated with candy and at Watch Night Service, after hearing a powerful
word; some guests rededicated their lives to Christ. Prayers were spoken continually and a men’s
gospel a cappella group called “Another Group” topped the week off with an
awesome concert.
At the end of
the week, we knew that God had impacted lives. Thank you cards were received,
testimonies about getting a car working, getting a job or simply realizing that
they were cared for were told and God was glorified through ministry.
Certainly the
most exciting part of this story is the fact that 25 homeless persons were
housed, fed and supported with the love of Christ for a week. But, the other blessing is the tremendous
spirit of unity that arose. There was a
joy that was evident as people served, decorated and cooked. From the youngest, who made cards or
collected quarters, to the oldest who gave of her substance, everyone worked to
the glory of God. The true miracle was
how the Greater Mt. Nebo A.M.E. Church family was blessed with the good and
pleasant things of God that came while working together in unity.
“Behold, how
good and how pleasant it is for brothers to dwell together in unity! It is like
the precious oil upon the head, coming down upon the beard, even Aaron's beard,
coming down upon the edge of his robes. It is like the dew of Hermon coming
down upon the mountains of Zion; for there the LORD commanded the blessing--
life forever” Psalm 133:1-3 (NASB)
*The Reverend
Dawn Lockett Hobson is the Minister of Evangelism at Greater Mt. Nebo AME
Church in Bowie, Maryland
14. AME CHURCH SHOCKED WITH YOUTH PASTOR, T’JUAN, USING MUSIC LIKE
NEVER BEFORE:
On
Sunday, after awaiting the anticipated launch of his youth ministry, Pastor
Mark L. Griffin welcomed Wayman Ministries’ AME new youth pastor and
inspirational artist, T’Juan (tjuan.com) to the congregation.
In an
age where churches are finding it more and more difficult to relate to today's
youth, young, talented and committed Christians like T'Juan will help the Body
of Christ reconnect with our youth.
As
Wayman Chapel’s first youth pastor, Antjuan “T'Juan” Kimbrough, a remarkable
talent with enormous charisma and a positive message, will be guiding over 150
youth at Wayman Ministries. During Sunday worship, community outreach,
activities and events throughout the year, T’Juan plans to use music, media,
theatre, dance, and life skill classes to inspire Jacksonville’s youth.
The new
and inspired worship service is taking place the Sunday at 12:00 P.M. at the
West Campus, located at 1176 Labelle Street. In addition, every 4th Sunday of
the month, there will also be a 10:00 A.M. service at the South Campus, located
at 8855 Sanchez Road. Both campuses are located in Jacksonville, Florida.
T’Juan will also offer W.O.W. (Wild Out Wednesday) Bible study every Wednesday
at 6:30 P.M., rotating monthly between the two campuses.
Pastor
Griffin stated "Our ministry is excited about hiring T’Juan as our
ministry's first official Youth Pastor. Our young people are already begging
their parents to bring them to church. In an age where churches are finding it
more and more difficult to relate to today's youth, young, talented and
committed Christians like T'Juan will help the Body of Christ reconnect with
our youth. We expect great things to happen in our ministry as a direct result
of T'Juan's gift and influence."
As
music is the driving force for every young person and although, traditionally,
one might only hear Gospel music in church; T'Juan is using his artistry and
music background to inspire the youth by incorporating music from all genres,
cultures, and ethnic backgrounds. T’Juan wrote and recorded much of the music
himself. "My plan for the youth ministry is to build an effective,
fruitful environment in which youth and young adults will be able to receive
guidance, support, and encouragement through the word of GOD, building a
well-respected brand of youth ministry. A ministry that thrives on living a
clean toxic-free lifestyle. A ministry of accountability, and belief in the
Word of GOD!
We will
be known as The Clean League, a prolific group of individuals dedicated to
living a toxic free life-style," said T’Juan. He will also be presenting
community service opportunities to the youth, in order to keep them accountable
and offer them ways to give back to Jacksonville and surrounding communities.
In
2007, T’Juan was discovered as an artist and soon after toured the country with
Black Entertainment Television's (BET) Rap It Up team, a team of musicians that
raise awareness about HIV/AIDS in the African American community. Through this
opportunity, T’Juan poured himself into the youth with a message of hope and
abstinence.
T’Juan
believes that life was designed to be lived, to live long. Not to be lived to die
fast. His motto is “Live Good. Die Right” (#LGDR) and he believes that it is a
lifestyle. He says,” I have a conviction to change the fabric of the mindset of
the youth in Jacksonville and abroad.”
Negative
influences bombard young people daily through music and media and No Compromise
Records is committed to providing positive and inspirational content to provide
balance in what one sees and hears, promoting a healthy lifestyle and
successful living.
15. CHURCH FINANCE: ASK, AND WE SHALL BE GIVEN! (PART 3):
*The
Rev. Mark Whitlock, Jr. is the Senior Minister of Christ Our Redeemer AME
Church in Irvine, California and Executive Director of the USC Cecil Murray
Center for Community Development
Our
church needed money to build a new sanctuary. We had raised money, but it was
not enough to finance a new church. Our small faithful congregation had no more
money to give. We were on the verge of giving up. Bishop T. Larry Kirkland
challenged us to ask non members to give money. We were uncomfortable asking
unknown people, but we asked!
The
first step to raising money is identifying the problem or project. Choose one
problem to fund. Most problems and projects are very similar. Capital
improvements, social services, and housing development are major problems.
There are hundreds of resources available to fix community challenges. There
are plenty of people with money willing to give. We have to ask people with
money!
The
next step is researching local and national resources. Resources are not
limited to money. Ask for donations of technology, equipment, tools, and the
most valuable is human resources. The Internet is the best tool to research
resources for raising money from wealthy donors, government agencies, and foundations.
Enroll into the USC Cecil Murray Center for Community Engagement to learn how
to raise funds.
Wealth
donors, foundations, and government agencies are three fund raising sources.
Wealthy donors give to worthy causes. They are moved by the impact the person
or project has on the community. The approval process for Wealthy donors is
very quick. The downside is wealthy donors require more personal attention and
often have a greater input on managing the project.
Government
grants are the most difficult funds to receive. An organization must have the
capacity, history, capital to finance a government contract and experience. A
government grant is competitive, complex, and highly political. Less than one
percent of organizations qualify for a government contract and even less
receives a government grants. Ask any way!!!
Foundations
are untapped sources of funding for communities of color. The Greenlining
Coalition says less than one percent of foundation grants are made to African
American and Latino organizations. One of the primary reasons is a failure to
ask.
Foundations
have a three step application process. The first step is meeting the
foundation’s program officer. The program officer is the gatekeeper. The
program officer may ask for a two page proposal describing a project. If the
program officer likes the project, the next step is to submit a full proposal.
The proposal includes the an explanation of the problem, proposed solution,
program description, other resources, in-kind contributions, project outputs
and outcomes, history of the organization, organizational capacity, and project
budget. The program officer has to present the request to the foundation board.
The approval process may take three to six months. Please don’t be afraid…ask!
In closing,
we were able to receive funds from a foundation to help finance the development
of a new church. A church member made the introduction to the foundation. The
foundation founded us for three hundred thousand. Praise God! The bible says
Matthew 7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and
it shall be opened unto you:
Crowd
funding is NOT new to the Church!
*The
Rev. Mark Whitlock, Jr. is the Senior Minister of Christ Our Redeemer AME
Church in Irvine, California and Executive Director of the USC Cecil Murray
Center for Community Development
14. MUSIC AND CHRISTIAN ARTS MINISTRY SCHOLARSHIP GUIDELINES:
The
Music and Christian Arts Ministry Music Scholarship is designed to provide
financial assistance to students who wish to pursue an undergraduate or
graduate degree in music. The Scholarship is available for two years with the
expectation that upon completion of study, the recipient would assume a music
position in an African Methodist Episcopal Church of their choosing or
membership.
Eligibility Requirements
The
Applicant:
• Must
be a member of the African Methodist Episcopal (AME) Church.
• Must
be a graduate of a high school and accepted into an accredited college or
university; or
• Must
be accepted in a graduate music program in an accredited college or university.
• Must
enroll in and attend an accredited Community College or University in the fall
of the year in which he or she plans to matriculate.
• Must
provide official documentation of admission and/or enrollment.
• Must
have minimally, an overall 2.5 GPA at the high school level, if an
undergraduate; or
• Must
have minimally, an overall 3.0 GPA at the undergraduate level if a graduate
student.
The Scholarship Award
The
amount of the scholarship is two thousand dollars ($2,000) for the total
academic year (2 semesters). The
scholarship award will be in two equal payments upon proof of enrollment for
the fall (1st) semester, and the winter/spring (2nd) semester. In the event the recipient is unable, except
for an act of God, to complete any semester of the year awarded, that portion
of the award will be forfeited and the applicant shall return the amount
awarded to the Connectional Music and Christian Arts Ministry. Upon graduation,
or sooner, the scholarship recipient shall make every effort to obtain or have
a music position in a local AME Church in the community in which he/she resides
at that time. The recipient shall fill the
music position, one year for each year the scholarship was awarded. Failure to
comply will be considered a violation of contract and measures to recover the
full amount of funds received shall be applied.
Application Requirements
The
Applicant must submit the following materials in one package:
- A completed application (must be typed or
scanned into the computer).
- A
current official high school or college transcript that has the official
college/university seal).
- Three
letters of character reference from:
1) The
student’s music teacher/director/advisor;
2) A
teacher or administrator who is familiar with the student’s academic
achievement as well as music performance and participation; and
3) The
applicant’s pastor.
A one
page essay entitled “My Passion for Music, Goal for Music Career and Need for
Scholarship Assistance.” The essay must
be typed using size 12 fonts, double-spaced, and no more than three paragraphs.
A CD,
video or cassette recording that sufficiently displays the applicant’s music
ability and level of performance. The
recording/video shall be verified by the applicant’s music
teacher/director/advisor.
Additional
information that has not been provided that may strengthen and enhance the
application.
In
order to apply for the second year, the applicant must have an accumulated
grade-point-average of 3.0 or above, and have completed at least 30 credits
(undergraduate) or 120 semester credit hours (graduate).
**All
Completed Applications and Materials Must Be Received No Later Than May 15,
2015.
Please Mail To: Dr.
Rosalie A. Hill, Chair, MCAM Music Scholarship Committee, 715 Springsax Road,
Tallahassee, FL 32305.
15. LEARNING.ORG ACADEMIC SCHOLARSHIPS:
-- Deadlines April 1st, 2015
Associate Degree Scholarships
A $500
scholarship for students who are interested in pursuing associate level
degrees, diplomas and certificates related to Nursing, Medical Assisting,
Medical Laboratory Technology, Physical Therapy, Veterinary Technology, and
Radiologic Technology.
A $500
scholarship for students who are interested in pursuing associate level degrees
related to Art, Computer Aided Design, Fashion Design, Visual Communications,
Interior Design, and Computer Graphics.
A $500
scholarship for students who are interested in pursuing associate level degrees
and certificates related to Computer Science, Information Technology, Computer
Networking, Computer Software, Database Technology, and Information Security.
Bachelor Degree Scholarships
A $500
scholarship for students who are interested in pursuing bachelor level degrees
related to Political Science, Anthropology, Sociology, Psychology, Economics
and History.
A $1,000
scholarship for undergraduate students who are interested in pursuing bachelor
level degrees related to business management, information systems management,
marketing, finance, accounting, human resource management, and entrepreneurship.
A $500
scholarship for students who are interested in pursuing bachelor level degrees
related to Communications, Journalism, Public Relations, Business Communications,
Advertising, and Broadcasting.
Master Degree Scholarships
A $500
scholarship for students who are interested in pursuing master level degrees
related to Information Systems, Informatics, Computer Information Technology,
Computer Systems Security, and Technology Management.
A $500
scholarship for students who are interested in pursuing master level degrees
related to Community Counseling, Marriage and Family Counseling, Counseling
Psychology, Guidance Counseling, Mental Health Counseling, and Clinical
Psychology.
A $500
scholarship for students who are interested in pursuing master level degrees
related to Teaching, Curriculum and Instruction, Education Administration,
Educational Leadership, Early Childhood Education, and Educational Technology.
Online Degree Scholarships
A $500
scholarship for full-time or part-time students who are interested in pursuing
any online associate level degree.
A $500
scholarship for full-time or part-time students who are interested in pursuing
any online bachelor level degree.
A $500 scholarship for full-time or part-time students who
are interested in pursuing any online master's level degree.
16. AFRICAN-AMERICAN LEADERS CALL FOR SENATE VOTE ON LORETTA LYNCH
NOMINATION:
Earlier
today, African-American leaders hosted a press call to urge the Senate to move
ahead with the long overdue confirmation vote on Loretta Lynch’s nomination for
Attorney General.
Despite
being indisputably qualified and already twice-confirmed unanimously for U.S.
Attorney by the Senate, Loretta Lynch has had to wait longer for a confirmation
vote than any nominee for Attorney General in 30 years. Lynch, who would be the first
African-American female Attorney General, is now subject to another absurd
attempt to block and delay her nomination that has nothing to do with her
qualifications or character. Given the many racial justice issues facing our
nation, the country desperately needs a seamless transition and a continued
steady hand at the Justice Department. On the call, leaders called for an
immediate vote in favor of Loretta Lynch’s confirmation for Attorney General.
Below are select quotes from the call:
Congressman
G.K. Butterfield of North Carolina, chair of the Congressional Black Caucus
“The
Congressional Black Caucus is disturbed that the confirmation of Loretta Lynch
has taken four months to receive an up or down vote and we call on the Senate
to swiftly confirm her. Ms. Lynch has had the longest delay of any Attorney
General in modern history and this is problematic. The politics that
Republicans have played with her nomination are deplorable and opposition to
her nomination is nothing more than a political ploy to once again use any
means necessary to show their disdain for President Obama. We need to wake up
America, and see this for what it is.
This is a travesty. We should not
deny the President of the United States his choice of a qualified candidate.
Every American should be interested in ensuring Attorney Lynch is treated
fairly.”
Congresswoman Marcia L. Fudge of Ohio
“Loretta
Lynch’s qualifications to serve as Attorney General of the United States have
never been in dispute. President Obama and our nation are left waiting for a
confirmation vote for no reason other than the petty and mean-spirited
political gamesmanship of Senate leadership. I urge the Senate Majority Leader
to bring Ms. Lynch’s nomination to the floor for a vote without further
delay. Anything less is an affront to
all Americans.”
Sherrilyn Ifill, president and director-counsel of the NAACP Legal
Defense and Educational Fund
”When a
woman of Loretta Lynch’s impeccable qualifications appears before the Senate
fully qualified and fully prepared to become the top law enforcement officer of
this country and faces the longest delay in confirmation in modern history, all
across the country women are watching, African-African American women are
watching, and the civil rights community is watching.”
Dr. Paulette C. Walker, national president of Delta Sigma Theta
Sorority, Inc.
“Lynch’s
performance in her hearing was flawless, so much so that senators are not opposing
her on her record. Instead, her nomination is being held hostage to issues that
are not germane to her or how she would run the Department of Justice. Lynch is
a member of Delta Sigma Theta, but even if she were not, we would still be
calling for her immediate confirmation.”
Wade
Henderson, president and CEO of The Leadership Conference on Civil and Human
Rights
“The
Senate Republican majority is using every excuse it can find to delay or
obstruct Lynch’s confirmation. And the
one thing these excuses all have in common is that none of them have anything
to do with the nominee herself. We know that senators can walk and chew gum at
the same time and that this is just the latest turn in what has been the most
mishandled and manipulated confirmation process in memory.”
17. WCC EXPRESSES SUPPORT FOR INDIAN CHURCHES AMIDST INCREASING
ACTS OF VIOLENCE:
The
World Council of Churches (WCC) general secretary Rev. Dr Olav Fykse Tveit has
expressed support to the churches in India amidst increasing acts of violence
and vandalism affecting Christian communities in the country.
“I was
deeply disturbed to hear of one more act of vandalism on a church in Hisar
District of Haryana state on Sunday, 15 March 2015, and of the gang rape of a
septuagenarian nun in the Convent of Jesus and Mary High School in Ranaghat
town of West Bengal state a few days earlier,” said Tveit in a letter to Rev.
Dr Roger Gaikwad, general secretary of the National Council of Churches in
India (NCCI). The letter was issued on 19 March.
Tveit
went on to say that these attacks are a cause of concern as they are perceived
to be part of a wider pattern of repression against minority communities and
their fundamental right to practise and profess a religion of their choice.
“In
this regard, the recent rise in attacks on Christians and Christian
institutions poses a deep threat to the secular and pluralistic social fabric
of India where various religious communities have thrived and lived
harmoniously through the ages,” he added.
“The
World Council of Churches condemns any act of violence or violation which
targets people and places on the basis of their religious identity, and upholds
the sanctity and dignity of all life and the universal right to religious
freedom,” Tveit stressed.
Affirming
the stance taken by the NCCI in its 2 December 2014 letter to the Indian Prime
Minister Narendra Modi urging the government to “bring in suitable measures to
cultivate a culture of democratic secularism,” Tveit encouraged the government
to “take appropriate and urgent measures to prevent further violation of human
dignity or violence against the Christian community in India.”
Read full text of the WCC general secretary’s letter:
18. CALIFORNIA’S COMMUNITY COLLEGES APPROVE TRANSFER PATH TO
HISTORICALLY BLACK SCHOOLS:
By
Richard Chang, Ellen Garrison and Alexei Koseff –
Read more here: http://www.sacbee.com/news/politics-government/capitol-alert/article15044036.html#storylink=cpy
California’s
community colleges reached agreements Tuesday that pave the way for students to
transfer to nine historically black colleges, the first such arrangements with
schools outside the state.
The
agreements give California community college students who complete a
transfer-focused associate’s degree guaranteed admission to schools that
include Bennett College in North Carolina, Tuskegee University in Alabama and
Wiley College in Texas. While California Community Colleges has long maintained
transfer agreements with the California State University and University of
California systems, the partnership with out-of-state private colleges is
unprecedented.
“It
provides a special opportunity especially for African Americans or other
students of color,” said Brice Harris, California Community Colleges
chancellor. “There are more people that want to complete that bachelor’s degree
because increasingly, that’s what the market is demanding.”
Representatives
from the nine historically black institutions praised the initiative as “truly
a dream come true” during a signing event in Sacramento on Tuesday. It is the
first time the black colleges and universities have reached a transfer
agreement with an entire community college system.
Besides
giving California community college students another path to four-year schools,
the agreements can help historically black schools that have struggled to
maintain enrollment in recent years as other universities have worked to
diversify and black students have more education options.
California
Community Colleges has 112 campuses serving 2.1 million students, making it the
largest public education system in the country. Leaders from the nine colleges
said they hope the California agreement serves as a model that can expand to
other states.
Wiley
College President Haywood Strickland said his school was attracted by the high
caliber of students available in California.
“We
know their track record,” he said, adding that Wiley was encouraged by the
results of a transfer agreement with El Camino Community College District near
Los Angeles inked two years ago.
Harris
said the agreement wouldn’t affect the demand for CSU and UC schools. About 60
percent of CSU students begin their path at a community college; at UC, that
number is 33 percent, he said.
The two
systems in recent years have been hampered by state budget cuts that have
reduced the availability of classes and increased competition for admission
slots. UC officials also have added international students, who pay
out-of-state tuition, to help fill budget gaps.
Last
school year, 56,565 California community college students transferred to CSU.
The University of California reported that 17,458 state community college
students registered at its campuses last fall. An additional 14,247 California
community college students transferred out-of-state in 2013-14.
The new
transfer program was welcomed by many in California, including Ahkilah Harper,
a Solano Community College student. Harper, 27, of Oakland now hopes to
transfer to Tuskegee University to study nursing after originally considering
California State University, Sacramento.
“But
since this door has been opened, I definitely want to take advantage of this
while I can,” she said.
Kristan
Venegas, an associate professor of clinical education at the University of
Southern California, said the new program is a welcome respite for California’s
crowded campuses and gives African American students another option.
“We
want to make sure that we keep our top talent within the state,” Venegas said.
“I would be disappointed to see it as prioritized venue.”
But,
she added, “it could create a new level of competition for African American
students” that could prompt the UC and CSU systems to conduct more outreach.
The new
transfer program gives clarity and transparency to the admissions process. In
addition to an associate’s degree for transfer or a minimum of 30 transferable
units, students must maintain a 2.5 GPA to qualify for guaranteed placement.
“With
this being determined, this outlines specifically what they need to do,” said
Tony Davis, a staff adviser for the Black Student Union at Sacramento City
College. “If they’re determined to transfer, they’re going to meet that
standard to achieve. There’s no gray area or misunderstanding.”
Davis
described historically black schools as having a “more nurturing environment.”
“They’ll
get a lot more one-on-one attention,” he said and explained, “…at those larger
schools, they may not get that one-on-one attention to help them get where they
want to go.”
The
institutions typically have fewer students compared to public schools. Bennett
College, for instance, is an all women’s campus with 550 students.
When
freshmen arrive, they are each assigned a “big sister and little sister” to
provide mentorship and counseling, said Karen Green, vice president for
enrollment management at Bennett.
“That
relationship goes on past graduation, to weddings, baby showers and funerals,”
Green said.
Other
schools participating in the new transfer agreement include Dillard University
in Louisiana; Fisk University in Tennessee; Lincoln University of Missouri;
Philander Smith College in Arkansas; and Stillman College and Talladega College
in Alabama.
The
nine colleges that the community college system signed a deal with are mostly
small, and make up a fraction of the about 240,000 full-time students who
attend one of the nation’s roughly 100 historically black colleges.
Total
full-time enrollment at Bennett, Dillard, Fisk, Lincoln, Philander Smith,
Stillman, Talladega, Tuskegee and Wiley colleges was roughly 10,700 in fall
2013, according to the National Center for Education Statistics.
Transfer agreement
Requirements:
Associate’s degree for transfer or a minimum of 30 transferable semester units.
Either path requires a minimum 2.5 grade-point average.
Participating schools: Bennett College, Dillard University, Fisk University, Lincoln
University, Philander Smith College, Stillman College, Talladega College,
Tuskegee University and Wiley College
Read more here: http://www.sacbee.com/news/politics-government/capitol-alert/article15044036.html#storylink=cpy
19. HISTORY OF HYMNS: “GUIDE ME, O THOU GREAT JEHOVAH”:
*Gabriel
Edwards, guest writer
"Guide Me, O Thou Great Jehovah" by
William Williams; trans. by Peter Williams.
The
United Methodist Hymnal, No. 127; African Methodist Episcopal Church Hymnal
Nos. 52, 53, and 65
Guide me, O thou great Jehovah,
Pilgrim through this barren
land.
I am weak, but thou art
mighty;
Hold me with thy powerful
hand.
Bread of heaven, bread of
heaven,
Feed me till I want no more.
“Guide
me, O thou Great Jehovah” has been used for worship in congregations around the
globe and across denominational lines. It was also incorporated in two of the
most televised services of the last two decades, the funeral of Princess Diana
of Wales (1997) and the royal wedding of Prince William and Catherine Middleton
(2011). Why would this hymn be used for such significant occasions? Why has
this hymn stood the test of time in so many worshiping communities?
The
author of this widely popular hymn is William Williams (1717-1791), born in
Carmarthenshire, Wales, to John and Dorothy Williams. According to Welsh hymn
scholar Alan Luff, Williams grew up as an Independent and later a Calvinist,
but had no aspirations to be a minister. In fact, he intended to be a doctor,
attending school at the Dissenting Academy of LLwyn-llwyd, near Talgarth,
Wales. It was near Talgarth that he first encountered the preaching of Howell
Harris, which led to his conversion experience. Shortly after, he abandoned his
Independent upbringing and desire to be a doctor to pursue ordination in the
Established Church.
In
1744, after being accused of several misdemeanors against the Church of
England, Williams devoted himself to Methodism. The Welsh text was written soon
after this in 1745. While it is still a mystery as to how or why Williams began
composing hymn-texts in his native tongue, United Methodist Hymnal editor Dr.
Carlton Young states that he became known as the most famous hymn writer of
Welsh Methodism. Traces of the hardship Williams experienced as a traveling
minister can be found throughout “Guide Me, O Thou Great Jehovah.”
Williams
beautifully interweaves imagery from the Old Testament book of Exodus to evoke
a sense of God’s guidance through strife. One of the reasons this hymn has
influenced such a broad array of congregants is the universal subject of
struggle. Every Christian, and indeed everyone, encounters difficulties. “Guide
Me, O Thou Great Jehovah” affirms the reality that God provides for us and
redeems all wrong in the world. This God who provided for the Hebrew people
wandering amidst “barren lands” with “Bread of Heaven” is still and ever will
be a God of provisional grace.
Open now the crystal fountain,
Whence the healing stream doth flow;
Let the fire and cloudy pillar
Lead me all my journey through.
Strong Deliverer, strong Deliverer,
Be Thou still my Strength and Shield.
In this
stanza, Williams makes a reference to Exodus 13:21 – the “fire and cloudy
pillar” that the Israelites followed by night and by day respectively. There is
also a reference to a “crystal fountain” from “whence the healing stream doth
flow.” This alludes to the water flowing from the rock for the Hebrew people in
Exodus 17:6. These rich biblical references maintain the idea of a provisional
God. In this text, we now encounter a God who provides sustenance for the
hungry, guides his followers by day and by night, and quenches the thirst of
those longing for water.
When I go through Jordan -
Cruel death in its force -
Thou Thyself suffered this before,
Why shall I fear further?
Victory!
Let me cry out in the torrent. (Literal translation from the Welsh)
The
hymn ends in climactic fashion with the Hebrew people finally reaching their
destination after forty years of wandering in the desert (Joshua 3:9-6:17).
This stanza references the book of Joshua with the crossing of the river
“Jordan” and the arrival at Canaan. The final lines conclude with exuberance,
as the “people of Israel” sing of victory to their Redeemer and Provider.
While
most modern hymnals are in agreement with the bulk of the hymn text, there are
a few differences from hymnal to hymnal. In some hymnals, such as The United
Methodist Hymnal (1989), the first line of stanza one reads “Guide me, O thou
great Jehovah,” while in others, including Evangelical Lutheran Worship (2006),
the first line is “Guide me ever, great Redeemer.” As Welsh Anglican minister
Sandy Grant writes, many people believe the word “Jehovah” is a mistranslation
for the personal name for God, Yahweh (YHWH), revealed to Moses at the burning
bush in Exodus 3:13-15. To avoid confusion, the word “Redeemer” is substituted
to rightfully depict the God who led the Israelites out of bondage.
The
hymn, originally written as six, six-line stanzas in Welsh, was published in
1762 in Williams’ collection of hymns entitled Caniadau y rhai sydd ar y Mor o
Wydr (Songs of those upon the Sea of Glass). In 1771, Peter Williams
(1722-1796), no relation to William Williams, translated the first, third, and
fifth stanzas into English. The following year William Williams, or his son
John, retranslated the third and fourth and added a new English stanza that
incorporated Christ. Most modern-day hymnals include just the three stanzas
originally translated by Peter Williams.
While,
for Christians, it is vastly important to recognize Christ, the fourth stanza
written by the original author draws away from the overall subject of God the
Father as Provider/Redeemer. Thus, it is almost always excluded. The hymn is
most commonly paired with the Welsh tune CWM RHONDDA (1907) composed by John
Hughes (1873-1932), requiring repetition of the final line of text in the
English translation. The original Welsh text has often been paired with the
mid-nineteenth century tune CAPEL Y DDÔL.
“Guide
Me, O Thou Great Jehovah” has brought, and will continue to bring, comfort to
thousands upon thousands of Christians with its exquisite reminder of a God who
provides for those in need.
Guest
writer Gabriel Edwards is a Master of Sacred Music student at Perkins School of
Theology, Southern Methodist University, who studies hymnology with Dr. C.
Michael Hawn.
C.
Michael Hawn is University Distinguished Professor of Church Music, Perkins
School of Theology, SMU.
Used
with permission of the United Methodist News Service
20. THE TRUTH IS THE LIGHT:
*The Rev. Dr.
Charles R. Watkins, Jr.
Based on Biblical
Text: Ecclesiastes 1:9 and 12:13: "The
thing that hath been, it is that which shall be; and that which is done is that
which shall be done; and there is no new thing under the sun." "Let us hear the conclusion of the whole
matter; fear God, and keep His commandments; for this is the whole duty of man."
In order to
understand our text we must first understand the intent of the writer, and his
own state of mind at the time of this writing. The text is believed to have
been written by King Solomon in his later years. We witness the bitter
melancholy the moment he expresses his first thought, “Vanity, Vanity, all is
vanity!”
That is this King
turned preacher’s starting point. It is, of course, a point not necessarily
true except that he seems to have been made cynical by his own excess. His
excess has brought him to a point where, for him, all of life appears to be out
of line. Solomon, now the preacher continues arguing his points of observation
for twelve chapters, until he finally ends the matter and says, “Let us hear
the conclusion of the whole matter; fear God, and keep His commandments; for
this is the whole duty of man.”
I think that once
we have a better understanding of Solomon’s motivations for writing the book of
Ecclesiastes, and we come to the conclusion that his cynicism does not
represent his ultimate convictions, but rather they are notions that he
addressed as he journeys from folly to truth, we are prepared to take a closer
look at the key verses of the text.
First, the thing
that hath been, it is that which shall be; and that which is done is that which
shall be done; and there is no new thing under the sun. This I think begs the
question, “Are we to believe that a drained and disobedient monarch, who is
discontent with his own performance as a leader, can speak for all the saints
who live righteous lives?”
I submit that there
are two possibilities. One, if we are to believe Solomon’s statement from the
perspective of a materialistic, unprofitable philosophy, then there is no hope
that our efforts to evangelize will have any significant impact on the unsaved.
Why, because according to Solomon, if it hasn’t happened yet, it is not going
to happen, because there is nothing new under the sun.
On the other hand,
if we believe that salvation causes a great transformation to come in the life
of the repentant sinner and that truly their soul is changed from corruptible
to incorruptible, we become aware that while outward tasks remain the same,
there can be a profound and radical difference in the matter in which they are
performed. Hallelujah, then “that which has been done is not that which shall
be.” It is possible, for that person
there just may well be something new under the sun!
Solomon says that
what has been is the same as what will be. Perhaps from a physical perspective
that remains true. However, there is another perspective that would clearly
argue against Solomon’s position. I submit that none of our tomorrows could
ever be like our yesterdays because no matter how well traveled and beaten our
paths of daily life, none of us can ever relive yesterday. It is impossible for
us to bring back that which is already spent, whether for good or for evil. It
is as irretrievable as the four seasons, and as used up as the fragrance of
last season’s flowers. Some may argue but I contend that it is utterly
impossible for us to ever be as we were yesterday.
Yesterday we were
young, and now we are older. Yesterday we were physically strong, and now we
are weaker. Yesterday we were truly brown headed and now underneath the
coloring we are grayed. Yesterday we were a little thinner and now we are, well
not so much. Yesterday many of us had a
head full of hair, and now we are balding. Though we have found ways to fool
folk, what we had yesterday can never really be regained.
Let me point out
that not all change is negative. We witness many positive changes in our ever
evolving lives. For example, yesterday we were a lot more naïve, and now we are
wiser. Yesterday we were unschooled, and now we are educated. For many of us
yesterday we were unsaved, and now we are saved, sanctified, and filled with the
Holy Ghost! Quite frankly, we may not be able to relive our yesterdays, but
after careful consideration, a lot of us wouldn’t really want to anyway.
Let us consider it
is true that the physiological powers that shaped our yesterdays are the same
that shape our tomorrows and the spiritual structure of our world does not
change, God is the same, yesterday, today and forever. However, it is also true
that when our soul coincides with God’s wisdom, a wonderful change comes over
us. In that case that which has been is no more!
We must be careful
to consider that this remarkable change does not guarantee a brighter, better,
fuller, and freer tomorrow at least not in the carnal sense. God’s changes
cannot be contained within some announcement or proclamation claiming some
tangible improvement to be looming on our every horizon. We are challenged to
understand that the only change that really makes a difference is the change in
our soul. Therein lays our contentment. We are content, but it is not life that
makes us content! We are content as our soul is released from the chains of
life and we find sweet peace even in the midst of our storms.
In our text, we see
that the battle between this preacher’s carnal and spiritual man is the same
for every one of us. We can look at our own lives and we can draw the same
initial conclusion that Solomon did, “there is nothing new under the sun.”
However we have a choice! We can chose to remain in that dreary and cynical
place until we depart this earth or we can chose to make the transformation
from the physical to the spiritual, from complete folly to complete truth.
The truth, we will
discover is that folk who settle too wholeheartedly on social or political
advancement for contentment run the risk of missing the greater opportunity to
feed their souls. The truth, we will discover is when we allow our soul to
serve the Most High God true contentment and peace are found.
This begs the
question; will we allow our spirit to “hear the conclusion of the whole matter”
as Solomon finally did? Will we “fear God, and keep His commandments”? Our reconciliation to God through Christ “is
the whole duty of man.”
*The Rev. Dr.
Charles R. Watkins, Jr., is the pastor of Morris Brown AME Church in
Charleston, S.C.
21. GETTING TO ZERO: EBOLA AND MEASLES-STRANGE
COMPANIONS:
*Dr. Oveta Fuller
It was in March
2014 that the strange disease occurring in southern Guinea was recognized as
Ebola virus infection. That was a year ago. Since its discovery in 1976, Ebola
virus had never appeared in the West Africa region. Since March 2014, it has
had major impacts on three contiguous countries in the area and has
sporadically appeared in several others including in the United States.
The latest report
of March 16, 2015 released by the World Health Organization states that the
death toll from the 2014 outbreak of Ebola virus has reached 10,114 deaths.
There have been over 24,597 Ebola disease cases. Tens of millions have been
stripped of normal daily life in attempts to avoid Ebola or deal with its impacts.
Updates on Ebola virus here and there
Liberia, Sierra
Leone and Guinea continue focused efforts to get to zero- no cases of Ebola
virus infection or disease in 42 days. The epidemic global health threat is not
quite gone. Forty-two days is twice the typical 21 day incubation period
required to declare a location as Ebola free. This is part of efforts to ensure
that the virus is not reproducing in any persons in these countries.
Meanwhile, a
volunteer working with Partners for Health in an Ebola treatment center in
Sierra Leone has contracted Ebola virus and shown symptoms of Ebola virus
disease. Late last week the unidentified person was brought by private charter
to the U.S. and taken to the National Institutes of Health (NIH) Clinical
Center for treatment.
Further 11 persons
with whom the person might have had close contact were returned to the U.S. and
are under surveillance to monitor appearance of early symptoms of Ebola
infection. So far, only one of these 11 has been brought to a containment room
in a Nebraska hospital because of a detected change in symptoms. These changes
might be due to issues other than Ebola virus. Early isolation that is close to
resources for treatment is important to increase survival of those with Ebola
disease and to reducing risk of virus transmitting to others.
As of March 17, the
patient at the NIH hospital is reported to be in critical condition. This is a
major concern for survival especially when the start of supportive treatment
comes later in the course of the infection.
(www.usatoday.com.stor.news/nation/2015/03/16/ebola-critical-condition/24852331)
Ebola elimination and post-Ebola
Almost is not good
enough in Ebola elimination. Thus, governments and residents of Guinea, Sierra
Leone and Liberia remain diligent even while life is changing from the
terrifying conditions of high infection rates of the last 12 months. We are
grateful for the success of concerted efforts to control and eliminate Ebola
infection and treat as many infected persons as possible.
Even when Ebola
virus infection is officially declared as gone, residents of the three affected
countries will deal with effects on their economy, loss of life in families,
care of vulnerable children, food crop availability, education gaps and lack of
health care. Each of these areas represents a major issue that must be
addressed before life can feel close to normal in the West African countries.
Strange bed-fellows
An article this
week published in the journal Science predicts appearance of increased measles
cases in Ebola stricken countries. Measles and Ebola virus are unusual
companions.
Measles is a
typical childhood disease that can be dangerous especially in malnourished or
dehydrated children. However, for most people the measles virus causes only an
acute disease with high fever and systemic symptoms that end a fine
disseminated rash. Then the viral disease is gone forever. In contrast, Ebola
virus causes a deadly hemorrhagic fever that can be up to 80%-95% fatal. For
one there is a highly effective vaccine. For the other, there is no vaccine or
real treatment.
How are these two
coming together as a part of the West African 201 4 Ebola virus epidemic?
The massive Ebola
epidemic and case load that overburdened already inadequate health
infrastructure made all other health care limited in the three Ebola affected
West African countries. Hence, regular childhood vaccination campaigns along
with pre-natal care and other health care items, available even in these
developing countries, were interrupted.
Measles vaccines
typically occur during a special designated campaign week to focus on
vaccination. The government rolls out health care personnel to community clinics.
Or, vaccination occurs during routine preparation for school or as part of
limited pediatric care. These events did not happen in the three epicenter
countries for much of 2014.
The researchers who
wrote the Science article suggest that a 6-18 month gap in measles virus
vaccine may increase the number of measles infections from about 127,000 to
over 227,000 in the three country region. Between 2000 – 16,000 deaths can
result from measles if an aggressive vaccine campaign is not used to reduce the
number of persons who are susceptible to measles. Interestingly, this number of
potential deaths from measles is similar to the number of deaths attributed to
Ebola virus in the 2014 West African outbreak.
What to do?
Fortunately there is an option. A focus on immediate implementation of a
measles vaccine campaign in communities of Liberia, Sierra Leone ad Guinea
could prevent epidemic level deaths. This time the loss of life would be with
young children- from infection with virus pathogen that can be controlled.
In an ironic twist,
presence of health workers like those recently evacuated from the Partners in
Health treatment center to the U.S. due to possible exposure to Ebola virus
could increase effectiveness of urgently needed vaccination campaigns. Such
campaigns would prevent a post-Ebola measles epidemic.
It would add insult
to injury and be an indictment of us all if any child or family member in West
African communities, who already lost loved ones to Ebola virus disease, now
loses a child to measles because they could not get the protective measles
vaccine.
*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.
22. iCHURCH
SCHOOL LESSON BRIEF FOR SUNDAY, MARCH 22, 2015 - PEACE, POWER & PRESENCE -
ST. JOHN 20:19-23:
Bill Dickens. Allen
AME Church, Tacoma, WA
Introduction
The United Nations
is an international organization founded in 1945 after the Second World War by
51 countries committed to maintaining international peace and security,
developing friendly relations among nations and promoting social progress,
better living standards and human rights. The United Nations has four main
objectives:
- To keep peace
throughout the world;
- To develop
friendly relations among nations;
- To help nations
work together to fight against hunger, poverty, disease, illiteracy and
encourage a respect for rights and freedom;
- To be the
epicenter for harmonizing the actions of nations to achieve these goals.
Due to its unique
international character, and the powers vested in its founding Charter, the
Organization can take action on a wide range of issues, and provide a forum for
its 193 Member States to express their views, through the General Assembly, the
Security Council, the Economic and Social Council and other bodies and
committees.
The work of the
United Nations reaches every corner of the globe. Although best known for
peacekeeping, peace building, conflict prevention and humanitarian assistance,
there are many other ways the United Nations and its System (specialized
agencies, funds and programs) affect our lives and make the world a better
place. Today’s Church School Lesson explores how we can achieve the proper
balance of peace, power and the presence of God in our lives. The UN’s work is critical for maintaining
global peace and geo-political equilibrium.
John’s Gospel illustrates that Jesus’ commitment to global peace and proper
sharing of power predates the UN Charter long before 1945.
Salutation & Physical Evidence (John 20: 19-20)
Peace be unto you –
This is Jesus’ usual salutation and benediction. May every blessing of heaven and earth which
you need be granted unto you! He showed
them his hands and his side. This was
proof that his body bore the marks of the nails and the spear; and these marks
were preserved that the disciples might be more fully convinced of the reality
of his resurrection.
The Breath of Life (John 20: 21-22)
He breathed on them
thuds intimating, by this, that they were to be made new men, in order to be
properly qualified for the work to which he had called them. In this breathing
he evidently alluded to the first creation of man, when God breathed into him
the breath of lives, and he became a living soul. The breath or Spirit of God is the grand
principle and basis of our very existence.
Jesus announces the
arrival of the Holy Ghost. He says,
“Receive ye the Holy Ghost.”
From this act of
our Lord, the influences of the Holy Spirit on the souls of men have been termed
his inspiration; from in, into, I breathe.
Every word of
Christ which is received in the heart by faith comes accompanied by this divine
breathing; and, without this, there is neither light nor life. Just as Adam was
before God breathed the quickening spirit into him, so is every human soul till
it receives this inspiration. Nothing is seen, known, discerned, or felt of
God, but through this. To every private Christian this is essentially
requisite; and no man ever did or ever can preach the Gospel of God, so as to
convince and convert sinners, without it.
The Power of Life (John 20: 23)
After breathing new
life in His disciples a new commission is created. The disciples as ambassadors of Christ can
now function as gatekeepers to the Kingdom of God. Individuals who are in direct conflict with
God’s will run the risk of being outside of God’s grace. While the language in this verse suggests the
disciples can pardon sin it would be theologically premature to interpret the
passage this way. We all learn from a
toddler that only God and God alone can forgive sin. It would be theologically consistent and
correct to suggest that Jesus did not mean this verse to be translated in a
literal sense. Perhaps a more reasonable
alternative would be the disciples can recommend to God who should be forgiven
knowing that He holds veto power and authority.
Life Application
Peace and power
need not be adversarial entities. Jesus
desired peace among his disciples and also granted them power when he breathed
the power of new life on each one. Like
many of our life choices how we handle power will be a function of emotional
stability. It does us no good if we
abuse power by keeping our fellow man in bondage. The Kwanzaa principle of Ujamaa is instructive
since it recognizes that working together can help us reach our corporate goals
of community empowerment and cohesion. A
lasting trust in God can make those goals a permanent reality.
*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
23. MEDITATION BASED ON ISAIAH 1:10-18:
*The Rev. Dr.
Joseph A. Darby
This week’s
meditation is inspired by John Rainey, an old friend who unexpectedly left this
world last week. At first glance, John
and I might have seemed to be improbable friends - a fairly outspoken AME
preacher when it comes to issues of freedom, justice and civil rights and an
affluent “old south” Republican ten years my senior, who helped to elect two
GOP Governors.
We became friends,
however, because when political barriers were laid aside, we embraced similar
goals and dreams. John Raised funds for
the African-American History Monument that sits on the grounds of our State’s
Capitol Complex, produced “The Corridor of Shame” - a video documentary on
inequities in public education in South Carolina, opposed a State Lottery that
inordinately preys upon those of modest means and was an irritant to those in
both major political parties who cared more about politics than about people
and principle - John was a committed Christian who lived his faith.
His memorial
service, which was attended by South Carolinians of all colors, social classes
and political stripes, bore visible witness to his life’s work. I was privileged to offer a prayer at his
memorial service that said in part, “...the best way to honor John’s
memory...is to carry on his work, and make his goals and dreams our goals and
dreams.”
I offer John’s life
and work and the words of that prayer for your consideration in a time when
many otherwise decent people build and maintain walls of division instead of
bridges of understanding. The God we
serve upbraided God’s people for their sinful and destructive behavior, but
still said through the Prophet Isaiah, “Come now, and let us reason together.”
Take the time
during the Lenten season that leads to our celebration of the Risen Christ to
do more than give up physical things that can easily be picked up again when
Lent is done. Take the time for honest self-examination and self-reflection
when it comes to how you interact with those who aren’t “like you,” and
consider ways to eradicate the barriers that impede progress for all of God’s
children.
You’ll find a new
perspective and new direction, new appreciation for what AME Bishop Frederick
C. James once called, “The diversity of our unity and the unity of our
diversity” and new energy to pursue positive change, embracing the song of
those who wore slavery’s chains and endured the pain of Jim Crow segregation,
“Walk together, children, don’t you get weary, there’s a great camp meeting in
the promised land.” Thanks, John.
This Meditation is
also available as a Blog on the Beaufort District’s Website:
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
24. CORRECT ANSWERS TO LENT QUIZ:
-- The correct answer is pretzels
The
twisted pretzel is said to have its roots in Lent. According to legend, a 7th
century monk made bread from flour, water, and salt—no eggs or milk because
they were avoided during Lent. He then formed it into the shape of a common
prayer pose of the day, hands on opposite shoulders. You have to turn the
pretzel upside down to see it.
-- The correct answer is reclining.
While
we are used to seeing the Last Supper the way Leonardo Da Vinci painted it, the
gospel writers report that Jesus and his disciples “reclined” at the table (see
Mark 14:18 in the NIV for example). This is much more historically accurate.
In
first century Roman culture, people ate at a table called a triclinium – a low,
U-shaped table where guests would have dined while laying on their left side.
This helps to explain how Jesus could have easily moved around the table to
wash each of the disciples’ feet.
25. GENERAL OFFICER PRAYER REQUEST:
General Officer,
Dr. Johnny Barbour, Jr., President and Publisher of the AMEC Sunday School
Union and member of the 8th Episcopal District, is recovering from a
fall after a recent ice storm. As a
result of the fall, he fractured his hip and broke his arm. He is receiving physical therapy treatment
and recovering at home. We ask that you
lift Dr. Barbour in prayer and his wife, Mrs. Clara Barbour.
Get Well Wishes may
be sent to:
Dr. Johnny Barbour,
Jr.
185 Bristol Blvd.
Jackson,
Mississippi 39204
Telephone Number:
(601) 372-4808
26. EPISCOPAL FAMILY BEREAVEMENT NOTICE:
We regret to inform
you of the passing of Mrs. Annie Sinkfield Thomas, the grandmother of Attorney
Rita Sinkfield Belin. Attorney Rita
Sinkfield Belin is the wife of the Rev. Henry A. Belin, III, (1st Episcopal
District) and the daughter-in-law of Bishop Henry A. Belin, Jr. and Episcopal
Supervisor, Lucinda C. Belin, retired.
Mrs. Annie
Sinkfield Thomas was the mother of Attorney Richard Sinkfield of Atlanta, GA.
Services for Mrs.
Annie Sinkfield Thomas were held:
Viewing:
Friday, March 13,
2015 - 11:00 a.m. to 7:00 p.m.
Stock Funeral Home
1970 Hosea L
Williams Drive, NE
Kirkwood Chapel
Atlanta,
Georgia 30317
Telephone: (404)
377-0458
Funeral Service:
Saturday, March 14, 2015 at 1:00 p.m.
Milledgeville
African Methodist Episcopal Zion Church
Highway 22
Evergreen, Alabama
36401
Telephone: (344)
578- 9105
Expressions of
sympathy may be sent to:
27. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to inform
you of the passing of Deacon Earl Roberson, Jr., the father of Mrs. Tiffany
Copeland, the wife of the Rev. Garrett Copeland, pastor of Kairos Community AME
Church, Nashville, Tennessee.
Deacon Roberson
served faithfully at Zion Fair Missionary Baptist Church in Aiken, South
Carolina where he had joined at an early age. He was a Deacon there for more
than twenty-six years.
Family visitation:
Saturday, March 14,
12 Noon -1 p.m.
Funeral service
immediately following family visitation:
Zion Fair
Missionary Baptist Church
97 Dry Branch Road
Aiken, SC 29803
803/652-7789
Services entrusted
to:
Jackson-Brooks
Funeral Home
126 Fairfield St.
SE
Aiken, SC
Telephone: (803)
649-6123
Expressions of
sympathy may be sent to:
Mrs. Tiffany
Copeland
3660 Coles Branch
Dr.
Antioch, TN
28. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to inform
you of the passing of Stanley Eugene Jenkins.
Mr. Jenkins passed away March 3, 2015. He was the Grandson of the late
Reverend William Jenkins and brother of the late Reverend Schawanda Jenkins
Parker of Clarksville, Tennessee.
The Memorial
Service will be held Saturday, March 14th at 11 a.m., at Ebenezer AME Church,
131 Edmonson Ferry Rd; The Rev. Alexander Gatson.
Services provided
by:
S A G Funeral Home
1503 Buchanan Street
Nashville, TN
Telephone: (615)
244-5044
Words of sympathy
and comfort may be placed in the Obituaries/Guest Book:
29. CLERGY FAMILY BEREAVEMENT NOTICE:
With heartfelt
sympathy and sadness we announce the passing of Deacon Gordon Wheatley, younger
brother of the Rev. Dr. William S. Wheatley.
The Rev. Wheatley is the pastor of Mount Vernon Avenue AME Church, 1127
Mt. Vernon Avenue in Columbus, Ohio.
Funeral
arrangements for Deacon Gordon Wheatley are as follows:
Celebration of
Remembrance:
Friday, March 20,
2015
7:00 p.m. – 9:00
p.m.
Refuge Temple
Church of God
800 Robbins Street
Cambridge, MD 21613
Homegoing
Celebration:
Saturday, March 21,
2015
11:00 a.m. –
Viewing
12:00 p.m. –
Funeral
Kingdom Worship
Center
6419 York Road
Baltimore, MD 21212
Fax: 410-377-3502
Arrangements
entrusted to:
Henry Funeral Home
510 Washington
Street/P O Box 1076
Cambridge, MD 21613
Fax: 410-221-1991
The family may
receive words of condolence at the above contact information or send to:
The Rev. Dr. William
S. Wheatley
666 Sheridan Avenue
Bexley, OH 43209
Mrs. Portia
Wheatley (wife)
630 Baylor Road
Glenburnie, MD 21061
30. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to inform
you of the passing of Ms. Louise Murray Bowman, sister of the Rev. Dr. Cecil L.
"Chip" Murray, retired pastor of First African Methodist Church, Los
Angeles, California. Ms. Louise Murray
Bowman made her transition on Friday, March 13, 2015.
Service
arrangements for Louise Murray Bowman:
Public Viewing:
Thursday, March 19,
2015, 12:00 Noon-8:00 PM
Angelus Funeral
Home
3875 S. Crenshaw
Blvd.
Los Angeles, CA
(90008)
Homegoing
Celebration:
Friday, March 20,
2015, 11 a.m.
First AME Church of
Los Angeles
2270 South Harvard
Boulevard
Los Angeles,
California 90018
Telephone: (323)
735-1251
FAX: (323) 735-3533
The Reverend
"J" Edgar Boyd, pastor
Services have been
entrusted to:
Angelus Funeral
Home
3875 S. Crenshaw
Blvd.
Los Angeles, CA
(90008)
Telephone: (323)
296-6666
Expressions of
sympathy may be sent to Angelus Funeral Home, address above.
31. CLERGY FAMILY BEREAVEMENT NOTICE:
We extend deepest
sympathy to Rev. & Mrs. Levi Frederick and Family in the loss of their
grandson, Levi Frederick, III. Rev.
Frederick is a Local Deacon at New Union Chapel AMEC in Norfolk, Virginia.
Funeral Services
will be held on Monday, March 16, 2015 at 12 noon at New Galilee Church.
New Galilee Church
1765 South Military
Highway
Chesapeake, VA
23320
Near the
intersection of S. Military Hwy and Georgetown Blvd
(757) 938-9620
Services are
entrusted to Fitchett – Mann Funeral Services.
Fitchett – Mann
Funeral Services
1146 Rodgers Street
Chesapeake, VA 23324
(757) 494-1404
32. CLERGY FAMILY BEREAVEMENT NOTICE:
I. P. Mwape Chola,
the late son of Presiding Elder who is also the Administrative Assistant for
Bishops Wilfred J. Messiah for the South West Zambia Conference, Seventeenth
Episcopal District was put to rest at Kitwe Central Cemetery. Bishops Wilfred J. Messiah, Presiding Prelate
of the 17th Episcopal District; Bishop Paul J.M. Kawimbe, Presiding Prelate of
the 19th Episcopal District and scores of clergy, their spouses, pastors’ kids,
laity, relatives and friends attended the Homegoing Celebration.
Expressions of
sympathy may be sent to:
The Family of I. P.
Mwape Chola
In Care of,
Seventeenth District AME Church
Bishop Wilfred
Jacobus Messiah, Presiding Prelate
Indeco House, 16th
Floor Western Wing
Cairo Road
Lusaka
10101
Zambia
Telephone/FAX:
011-260-1225967
33. CLERGY FAMILY BEREAVEMENT NOTICE:
We regret to inform
you of the passing of Sister Alethia B. Howard, the grandmother of the Rev.
Thomas Habersham, pastor of High Hill African Methodist Episcopal Church in the
Lancaster District of the Columbia Annual Conference of the Seventh Episcopal
District of the AME Church. Sister Howard reared the Rev. Habersham. Bless the
Lord O My Soul: Sister Howard slept away very peacefully.
Please note the
following Service Arrangements:
Celebration of Life
Services
11 a.m., Friday,
March 20, 2015
Greater Zion AME
Church
4174 North Highway
17
Awendaw, SC 29429
Telephone: (843)
884-1675
The Rev. Barbara
Chisolm, Eulogist
The Rev. Dr.
Juenarrl Keith, Presiding Elder, Mt. Pleasant District, Palmetto Conference
The Rev. Joseph
Postell, Presiding Elder, Lancaster District, Columbia Conference
Funeral Director:
WM Smith McNeal
Funeral Home
4129 Highway 17
North
Awendaw, SC 29429
Telephone: (843)
881- 4920
Condolences May be
sent:
The Rev. Thomas
Habersham
P.O. Box 163
Dalzell, SC 29040
34. 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
35.
CONDOLENCES TO THE BEREAVED FROM THE CHRISTIAN RECORDER:
The Chair of the Commission on Publications,
the Right Reverend T. Larry Kirkland; the Publisher, the Reverend Dr. Johnny
Barbour and the Editor of The Christian Recorder, the Reverend Dr. Calvin H.
Sydnor III offer our condolences and prayers to those who have lost loved ones.
We pray that the peace of Christ will be with you during this time of your bereavement.
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