The Epistle

Historic St. Paul AME Church

Black History Edition

Acts 10:34-35 (NIV): Then Peter began to speak: “I now realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right.

Bishop Harry L. Seawright ……………………………….…..………Presiding Prelate

Reverend Kenneth J. Golphin ………………..………………………..Presiding Elder

Reverend Dr. Stephanie M. Raglin…………………………….……………….…Pastor

Ministerial Staff

Reverend Barry Frazier ……………………….……………….Retired Itinerant Elder

Sister Doris J. Coffey ………………………………………..………………………Exhorter

“Let’s Rebuild God’s House God’s Way!”

A Letter to the People of God: HonoringOur Ancestors This Black History Month

Dear Beloved,

As we enter the monthof February, a time dedicated to celebrating Black History, I am remindedof the profound legacy left by ourancestors those courageoussouls who enduredunimaginablestruggles to pave the way for ourfreedomand success. Their sacrifices and resilience are not just chapters in a historybook; they are the very foundation upon whichwe stand today

Throughouthistory,our ancestors facedoppression,discrimination,andbrutality From the horrors ofslavery to the Civil Rights Movement, they encounteredchallengesthat tested their faith anddetermination. Figures like Frederick Douglass, who escaped slavery to become a leading abolitionist and voice for freedom, and Harriet Tubman,

known as the"Mosesofherpeople," who risked her life to leadcountlessothers to safety on the Underground Railroad, exemplify the spirit of resilience that defines our heritage

Let us also rememberSojournerTruth,whosepowerfulspeeches for abolitionand women’s rights challenged us to recognize the dignityof all people. Martin Luther King Jr. and Rosa Parks ignited a movementthat sparked hopeandchange,reminding us that courageandnonviolent action can dismantle systems of oppression

As we reflect ontheir journey, let us remember the words ofIsaiah41:10: "So donot fear, for I am with you; donotbe dismayed,for I am your God.I will strengthen you andhelp you;I will uphold you with my righteous right hand." Our ancestorsclung tothis promise, trusting that God’s presence would sustainthem. Theysang songs of faith in the fields, prayed fervently in secret, andmarchedbravely for justice, knowing thatGod was their refuge andstrength

This BlackHistory Month, let us notonlyhonor the strugglesofour ancestors but also celebrate the victoriesthat have emerged from theirperseverance. Their legacy is evident in the freedoms we enjoy today, the leaders who rise amongus,andthecommunitythat thrives in love and unity We are the beneficiariesoftheirdreams and sacrifices, and it is ourduty to continue their work

Let us also acknowledge the ongoingstruggles that ourcommunityfaces. Whilewe have made noteworthy progress, the fight for justice, equality,andrespectremains. We are called to be vigilant, to advocate for those who cannotspeakforthemselves,and to lift oneanotherup in prayer andaction Just asour ancestors reliedon God, we too must seek His guidance andstrengthas we navigate the challenges beforeus

As we commemorate BlackHistory Month, I encourageeachof you to reflecton the stories of those who came beforeus like Ida B. Wells,who foughtagainst lynching, and FannieLou Hamer, who tirelessly worked for voting rights. Share these storieswith your families andcommunities Let us celebratetheircourage,honortheir sacrifices, and recognize the handof God thathas guided usthrough the ages

In love and unity, let us move forward, empowered by the faith ofourancestorsand anchored in thehopethat God continues to provide. Together, we can build a future that honorstheir legacy—a future where the love of Christ shinesthrough every action and every word

With heartfelt blessings, Rev. Dr. Stephanie M. Raglin Pastor +++In His Service+++

The Black Church in Modern Times: A Pillar of Faith and Social Justice

By Rev. Barry Frazier

The Black Church haslongbeen a cornerstoneof AfricanAmerican communities, serving notonly as a place of worship but also as a hubof activism, education,andculturalpreservation In modern times, its role hasevolved, new challenges while vital force for spiritual adapting to remaining a nourishment, social justice,and communityempowerment.

Historical Foundation

Theoriginsof the Black Church dateback tothe 18th century,whenenslavedAfricans in America soughtspaces to practice their faith independently, freefrom theoppression of white-controlledreligiousinstitutions Early Black congregations, such as the African MethodistEpiscopal (AME) Church, became sanctuaries where African Americanscould freely worshipand organize for civil rights

The Black Church as a Moral Compass

In modern times, the Black Churchcontinues to play a crucialrole in guiding its members through moral andethicaldilemmas. It providesspiritual solace in a world marked by systemic racism, economic inequality, andsocialunrest. Many Black churches emphasize teachingsofresilience,hope,andliberation theology, which interprets Christian doctrine as a call to fight for justice and equality.

SocialJustice and Activism

The Black Churchhasremained a leading force in social justice movements. From the Civil Rights Movementof the 1960s to thecontemporary Black Lives Matter(BLM) movement, church leadersandcongregations have oftenbeen at the forefrontof advocating for racial equalityand justice. Pastors such as Rev. Dr. Martin Luther King Jr. and Rev. William J. Barber II have mobilizedcommunitiesandused the pulpit as a platform to demand systemic change.

EconomicandEducationalSupport

Beyond its spiritual and activist roles, the Black Church provides critical economicand educationalsupport. Many congregationssponsorscholarships, host financial literacy workshops,and provide resources for jobtraining. These initiatives address the persistent wealthandeducationgaps within African American communities, empowering individuals to achieve economic stability and success.

AddressingModernChallenges

The Black Church faces newchallenges in the21st century, includingdeclining attendanceamongyoungergenerationsandcompetition from secular organizations for communityleadership To remainrelevant,many churches are embracing technology, offeringlivestreamed services, andengaging with socialmedia to reach a broader audience Some congregations are also adopting more inclusive practices,addressing issues such as LGBTQ+ inclusion and mental health, whichwere oncetaboo in many religious settings

A Beacon ofHope

Despite thesechallenges, the Black Churchcontinues to be a beaconofhope for many African Americans It fosters a sense ofbelonging,culturalpride,andspiritualrenewal Its enduring presence affirms the resilience and strength of a communitythathas historically facedimmenseadversity

Conclusion

The BlackChurchin modern timesis much more than a religious institution; it is a dynamic andmultifaceted force for spiritual growth, social justice, andcommunitydevelopment. By adapting to contemporaryissues whilemaintaining its foundational principles, the Black Churchremains a vital institution, shaping the lives of millions andadvocating for a more just and equitable society.

As we celebrate Black HistoryMonth,

let us take this sacred time to reflect on the profound legacy, resilience, and faith of the African American community. This month is more than a commemoration of historical milestones; it is an invitation to remember the sacrifices of our ancestors, celebrate the triumphs of our present, and inspire the generations to come.

The Bible reminds us in Proverbs 3:5-6, "Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight." This verse resonates deeply as we honor the enduring faith that has sustained countless individuals throughout our history.

From the shores of Africa to the cotton fields of the South, from the civil rights movement to modern-day achievements, the story of Black history is one of unwavering hope and divine purpose. It is a testimony to God's faithfulness and a reminder that we are all created in His image, imbued with dignity, worth, and purpose.

As a church community, let us embrace this month with hearts full of gratitude and a commitment to carrying forward the mission of love, justice, and unity. Through prayer, worship, and acts of service, we can honor the rich tapestry of our heritage and continue to shine a light in the world.

May we use this time to educate, celebrate, and uplift one another, drawing closer to the vision of God's kingdom a place where every voice is valued, and every soul is cherished.

In the spirit of faith, hope, and love, let us walk together into a future rooted in the lessons of the past and the promises of God's Word.

Blessings, The Epistle Historic St. Paul AME Church

The YPD wants to send a huge thank you to Pastor Raglin for hosting a YPD sleepover at her beautiful home! All the youth picked a color and brought snacks to match their chosen color. We bonded over food, games, and movies. This was the first of many sleepovers, and we’re so thankful for the fellowship.

One of the games that we played was Cultural Tags. You all will be glad to know the YPD excelled in the “church” category. It was very enjoyable and we’re looking forward to the next time that we are together again!

Also, thank you to Sis. Vada Shelton and Sis. Brandy Robinson for chaperoning.

-Aalaysha Robinson (YPD President)

Aleigha Sullivan responds to Chaperon Advisors Brandy Robinson and Vada Shelton with answers to quizquestions.

A’lijah Mason-Robinson and Karma Davidson enjoy games and electronics, along with a snack, with Aleigha Sullivan and Sis. Brandy Robinson in the background.

Maya Gudger provides leadership at the YPD sleepover.

Sister Lutisha ColemanLeadsChoir at 35th Annual MLK, Jr. Community Worship Service

Sister Lutisha Coleman directed the choir forthe 35th Annual Dr. Martin Luther King, Jr. Community Worship Service, held on Sunday, January 19, 2025, at Central Christian Church.A dedicated member of this annual service for over 15 years, Sis. Coleman has served in various roles, including accompanist and assistant director. Following the retirement of Brother Marion Rogers, she has now assumed the role of choir director.

Each January, Central Christian Church hosts the Disciples for the Dream community-wide worship service, honoring the ministry and legacy of Dr. Martin Luther King, Jr.

This service brings together faith leaders from diverse religious traditions, welcoming the entire community to reflect on Dr. King’s enduring impact. This year’s service featured the inspiring Rev. Dr. Delesslyn Audra Kennebrew as the guest preacher.

A retired music educator from Fayette County Public Schools (KY), Sis. Coleman is highly respected for her extensive contributions to music education and performance. She began playing piano at the age of five and later earned her undergraduate degree from Kentucky State University and a master’s degree from Eastern Kentucky University. Throughout her career, she has accompanied numerous performers and received several community awards for her dedication to music in Lexington, KY. Notably, she won first place in the 2022 Morning Pointe Foundation Seniors Got Talent Lexington competition. She also founded the Lutisha Coleman Scholarship at the Kentucky State University.

“Music is my life. It’s been a wonderful experience because I love performing. It’s also great therapy,” Sis. Coleman shares. Her passion for music is evident in every note she plays, but her greatest legacy lies in the generations of young musicians she has mentored and inspired.

An active member of Historic St. Paul AMEC, Sis. Coleman serves as Director of the Daughters of MiriamLiturgical Dance Ministry and is also a dedicated member of the Ross Greenfield Missionary Society, the Lay Organization, and a past member of the Stewards Board. Shecontinues to share her musical gifts as an "occasions" musicianwithin the church.

We celebrate and honor Sister Lutisha Coleman for herunwavering dedication tothe ministry of music and hercontinued impact onour community.

“Never be limited by other people's limited imaginations . If you adopt their attitudes,then the possibility won't exist because you'll have already shut it out...You can hear other people's wisdom, but you've got to re - evaluate the world for yourself.”

Dr . Mae Carol Jemison 13

The History of Black History Month

2025 Black History Month theme, "African Americans and Labor"

Black History Month, celebratedevery February in the United States andCanada, is a timeto honor the achievements, contributions, and enduring legacy of AfricanAmericans throughout history. The originsof this observance date back to 1926 when Dr. Carter G. Woodson, a pioneering AfricanAmerican historian,launched "Negro History Week."

Dr. Woodson, often called the "Father of Black History,"founded the Association for the Study of Negro Life and History (ASNLH) in 1915, now known as the Association for the Study of African American Life and History (ASALH). His goalwas to combat the widespread neglect and misrepresentation of African American history in mainstream education and society. In choosing the second week of February, Woodson aligned the celebration with the birthdays of two figures who greatly influencedAfrican American history: Frederick Douglass, an abolitionist and former enslavedperson, and President Abraham Lincoln, who signed the Emancipation Proclamation.

Over time, Negro History Week gained momentum and recognition, inspiring schools, communities, and organizations to adopt its principles. By the late 1960s, during the height of the civilrights movement, the weekevolved into Black History Month, reflecting the growing desire for amore comprehensive and sustained celebrationof Black history and culture. In 1976, President Gerald Ford officially recognized Black History Month during the United States Bicentennial,urging Americans to "seize the opportunity to honor the too-often neglected accomplishments of Black Americans in every area of endeavor throughout our history."

Since then, Black History Month has beencelebrated with a unique theme each year, highlightingspecific aspects of African American history and culture. It serves as a platform to educate, inspire, and promotedialogueabout racial equity andsocial justice.

Today, Black HistoryMonth is a globalobservance, celebrated incountries such as the United Kingdom (October) and the Netherlands, demonstrating the universal significance of honoring the contributions ofpeopleof African descent. Dr. Woodson's vision endures, encouraging the world to recognize Black history as an integral part of shared human history.

African Americans and Labor: Shaping the Workforce in Lexington, Kentucky, and Beyond

The 2025 Black History Month theme, "AfricanAmericans and Labor," highlights the immense contributions of Black Americans to the economic and social fabric of the United States. From the early days of enslavement to the struggles for equalityin labor rights, African Americans have been pivotal in building industries, drivinginnovation, and shaping the nation's workforce.

In Kentucky, and specifically Lexington, the laborof African Americans is deeply woven into the state’s history. During the 18th and 19th centuries, enslaved Black workers were central tothe success of Kentucky's agricultural economy, particularlyin the cultivation of hemp, tobacco, and bourbonproduction. In Lexington, oneof the largest slave markets in the state, African American labor was the backbone of the region's prosperity. Despite the horrorsof slavery, the skilled workof Blackartisans, builders, and craftsmen left an indelible mark on the city’s development.

The end of slavery did not mean the end ofexploitation. Black Americans continued to face systemic discrimination and barriers to fair wages and safe workingconditions. Yet, they persevered. In Lexington, the Black community became instrumentalin the formation of labor unions and advocacy for workers’ rightsduring the 20th century. The UnitedMine Workers of America and other organizations providedopportunities for Black laborers to demand equity and better workingconditions.

Notably, Lexington’s East End neighborhood became a hub of Black economic activity. Entrepreneurs andskilled tradespeople created thriving businesses, showcasing the ingenuity andresilience of African Americans in the face of segregation and limited resources. Black educators, like those at the historic Paul LaurenceDunbar High School, also contributedto laborby preparing future generations for a diverse array of professions.

Today,Lexington continues to benefit from the contributions of African Americans across industries. From healthcare and education to technology and the arts, Black workers remain essential tothe city's growth and prosperity. Their efforts remind us that the fight

for equityin the workplace is ongoing, callingforreflection on issues like wage gaps, representation inleadership, and access to opportunities.

As we celebrate Black History Month,letus honor the labor and legacy of African Americans who shaped Lexington and the nation. Their sacrifices and achievements call us to pursue a future where the dignity of all workers is respected, and theircontributions are fully recognized.

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“Nojustice,nopeace.Our livesbeginto end theday webecomesilent aboutthingsthatmatter.Racism is not abouthowyou look,it's abouthowpeople assignmeaningto howyou look. There comesa timewhensilence isbetrayal.”

-MartinLutherKing Jr.

WeWear theMask

By Paul Laurence Dunbar

We wear the maskthatgrins andlies, It hides our cheeks and shades our eyes, This debtwepayto humanguile; With torn andbleedinghearts we smile, And mouthwithmyriad subtleties. Why should the world be over-wise, In counting all ourtears and sighs? Nay, let themonly see us, while We wear the mask.

Wesmile,but, OgreatChrist,ourcries Tothee fromtortured souls arise. Wesing,butoh theclay is vile Beneathourfeet,andlong themile; But let the worlddreamotherwise, We wear the mask!

BISHOP RICHARD ALLEN

Founding Father of the African Methodist Episcopal Church (February14,1760

– March26,1831)

The genesis of the African Methodist Episcopal (AME) Church can be traced to a Delaware - born slave and itinerant preacher, named Richard Allen . Born on February 14 , 1760 , Allenovercame tremendous obstacles to establish what would become the ﬁrst independent Black denomination in theUnited States .

Early Life and Religious Awakening

Allen was born into slavery on the Delaware property of Benjamin Chew, a prominent lawyer and judge who served as the Chief Justice of the Supreme Court of Pennsylvania from 1774 - 1777 Allen and his parents and siblings were household slaves of the Chews, responsible for cleaning, cooking, and looking after the family's ﬁve children .

At the age of eight, he and his family were sold to a Delaware farmer, Stokeley Sturgis . While he was lucky in that his family was kept intact, he now had to endure the arduous life of a field hand Allen described Sturgis as "unconverted but what the world called him was a good master." Despite his master's "tenderhearted[ness]," Allen longed to be free, "for slavery is a bitter pill, notwithstanding we had a good master." The pill became more bitter when Stokeley got into financial trouble and sold Allen's mother and three of his five siblings . Allen, 17 at the time, would never see these family membersagain

At age 17 , Allen experienced a religious conversion and joined theMethodist Society. He attended classes regularly and evangelized his friends and neighbors Allen and his brothers attended classes every week and attended meetings every other Thursday.

Master Sturgis came tofeel that slaves were better workers because of Christianity —a lesson taught him by Richard Allen . Sturgis granted Allen permission to ask preachers to come and preach at his farm.

Allen asked a charismatic white preacher, Reverend Freeborn Garrettson to come and preach . Garrettson was a formerslave owner who now preached abolition . Garrettson’s sermon at the farm that day was based on Daniel Chapter 5, Verse 27 , the verse in which God's handwriting appears on the wall to Babylonian King Belshazzar. Part of the writing on the wall translates to, "Thou art weighed in the balances, and art found wanting." The preacher with the remarkably

Christian name “Freeborn” believed the sin of slaveholding was so onerous that on JudgmentDay all slave owners would be weighed and be found wanting .A shaken Sturgis decided that he would free Allen, but he was debt - ridden and couldn't afford to do so . He agreed to allowAllen to buy his own freedom for $2, 000 . Allen worked nightsand at off - hours cutting cord wood and doing odd jobs . By the timeAllen was 20 , he bought his freedom, He eventually took the surname "Allen" to signify his free status

Early Ministry and Preaching

Work was scarce for freedmen . Allen found work in a brickyard, cutting wood and driving a salt wagon during the Revolutionary War. At this time, Allen also started preaching . Driving a wagon gave him the opportunity to travel todifferent communities .

After the war Allen taughtthe gospel, preaching to mixed gatherings of Negros and whites in Delaware, Maryland, and Pennsylvania . For the next six years, Allen traveled theMethodist circuit, preaching to Negro and White congregants throughout Allenwalked so many miles that, at times, his "feet became so sore and painful that he could scarcely be able to put them to the ﬂoor.” Allen worked as a sawyer, wagon driver, and shoemaker when he needed to earn money.

St . George Methodist Church

In 1786 , while preaching in a town nearPhiladelphia, Allen was askedbytheMethodist elder to preach to the Negro congregants at St George Methodist Church St George was America's ﬁrst Methodist church (and today the world's oldest Methodist church in continuous service) .

Allen agreed Thus, he returned to the city of his early childhood . In Philadelphia, Allen found a city where almost 70 percent of the Negro people were free. Allen was required to preach at 5: 00 a.m. so that his services would not interferewith theWhites . He also preached on the commons in areas of the city where Negro families lived, often preaching as many as four or ﬁve times a day. He raised a society of 42 members, while hesupported himself as a shoemaker.

As the group grew in number, Allen “Saw the necessity of erecting a place of worship for the Negro people ., an idea rejected bythe most respectable Negro people in the city," but embraced by "three Negro brethren,the Rev. Absalom Jones, William White and Dorus Ginnings, [who] united with me as soon as it became public and known."

Allen's preaching was so successful thatnew members joined St . George's weekly, building particularly the Negroportion of the congregation . In Allen's own words, he appealed to his "African brethrenwho had been a long-forgottenpeople”. Few of whomattended public worship .

White leaders at St George's viewed the new inﬂux of Negro parishioners warily Negro members of the congregation were forced to sit toward the back of the church during prayers and were sometimesmade to stand

Recognizing that Negro congregants had special spiritual needs, and thatthe white congregants were growing uneasy with the rapidly growing Negro population in the church, Allen approached the elder at St . George's and asked his permission to establishan African church The elder denied his request

In a year's time, a newelder again denied Allen's request and rebuffed Allen stridently with what Allen called "very degrading and insulting language to try and prevent us from going on”.

“We all belonged to St . George church . We felt ourselves much cramped, but my dearLord was with us.” “We believed, if it was His will, the work would go on, and that we would be able to succeed in building the house of the Lord." “We established prayer meetings and meetings of exhortation, and the Lord blessed our endeavors, and many souls were awakened, but the elder soon forbid us holding any such meetings . “We viewed the forlorn state of our African brethren, and that they were destitute of a place of worship . They were considered as a nuisance .”

The Walkout

Interracial tensions at St George’s increased On a November Sunday in 1787 , the ﬁrst Sabbath service following the building of a new upper gallery for Negro members, Richard Allen, Absalom Jones, and prominent Negro church memberWilliam White arrivedat the church . “The sexton stood at the door and told us to go in the gallery, and we would see where to sit . “We expected to take the seats over the ones we formerly occupied below, not knowingany better.” Analtercation ensued . “The Meeting had begun, and they were nearly done singing, and just as we got to the seats, the elder said, let us pray."

" We had n ot been long upon our knees before I heard considerablescuffling and low talking.”

“I raised my head up and saw one of the trustees having hold of the Rev. Absalom Jones, pulling him up off of his knees, and saying,” "You must get up you must not kneel here." Mr. Jones replied, "Wait until prayer is over." The trustee said, "No, you must get up now, or I will call for aid and force you away." Mr Jones said, "Wait until prayer is over, and I will get up and trouble you no more."With that,the trustee beckoned to one of the other trustees to

come to hisassistance . Hecame and wentto William White to pullhim up . “By this time, prayer was over, and we all went out of the church in a body, and they were no more plagued with us in the church .” “This discovery of just how far American Methodists [atthat time] would go to enforce racial discrimination against African Americans added insult to injury.”

Free African Society (FAS)

Allen andJoneshad continued their discussions and on April 12 , 1787 , they came together toform the Free African Society (FAS), a non - denominational religious mutual aid society for the Negro community.

Those Negros who left St . George turned to the Free African Society as a de facto church . Allen helped to minister to the spiritual needs of those in the group Among the ﬁrst organizations of its kind in America, the Free African Society's main goal was to provide aid to newly freed Negros so thatthey could gatherstrength and develop leaders in the community

The FAS soon became too large to meet in Richard Allen’s house and moved to the Quaker African School House In 1789 , the FAS more closely aligned itself with the Quaker faith and began to mimic Quaker services . Allen found the Quaker ways contrary with what he felt Negros needed spiritually Unable to embrace the ways of the FAS, Allen was "read out" of the society on June 20 , 1789 . That prompted Allen, who was a Methodist, and many who were loyal to him to leave the organization .

Although Allen was disassociated from the FAS, he enthusiastically supported the plan to form the nation's ﬁrst African church . On July 25 , 1791 , FAS leaders drew up a plan to organize the African Church and, inspite of resistance from white church leaders who disapproved of a separate African church, raised enoughmoney to buy two adjacentlots just one block from theState House .

The FAS was non - denominational but included mostly Episcopal and Methodist members . The majority of the Negrosin the group favored uniting with the EpiscopalChurch . The African EpiscopalChurch of St . Thomas, one of the ﬁrst Black churches in the country, founded in 1792 , opened its doors on July 17 , 1794 , with Rev Absalom Jones as pastor

The Founding of M other Bethel AME Church

Richard Allen wanted to continue in the more straightforward and more evangelical Methodist practices In 1794 , he purchased an old blacksmith shop andhad it moved to within a few blocks of St . Thomas . There, hefoundedBethel (House of God) African Methodist Episcopal Church In general, they adopted the doctrines and form of government

of theMethodist Church . In May 1794 , Bethel "House of God." Methodist Episcopal Church was dedicated by Methodist Bishop Francis Asbury, with Allen as the pastor. Later, the Philadelphia church became known as Mother Bethel, as other congregationssprang up across the country. In 1799 Allen became the ﬁrst African American to be officially ordained in the ministry of the Methodist Episcopal Church .

The white Methodist Church remained unfriendly and worked to maintain as much control of the African Church as possible . To establish Bethel’s independence from interfering white Methodists, Allen, a former Delaware slave, successfully sued in the Pennsylvania courts in 1807 and 1815 for the right of his congregation to exist as an independent body.

Formation of the African Methodist Episcopal Church

In April of 1816 Allen organized a conference of Black churches Delegates came from Maryland, Delaware, New Jersey, and Pennsylvania . All the tenets of Methodism were adopted, except the system of elders, which would have again put African churches under the control of whites . Episcopal refers to the form of government under which the church operates . On April 11 , 1816 , Allen was elected and consecrated the ﬁrst bishop of the African Methodist EpiscopalChurch the ﬁrst African American Bishop in the United States Allen remained thepastor at Bethel but also focused on the expansion of the AME church . The name African Methodist came naturally Negroes at that time were called Africans, and they followed the teaching of theMethodist Church as founded by John Wesley.

Growth and Legacy

The geographicalspread of the AMEC prior to the Civil War was mainly restricted to the Northeast and Midwest Major congregations were established in Philadelphia, New York, Boston, Pittsburgh, Baltimore, Washington, DC, Cincinnati, Chicago, Detroit, and other large Blacksmith’s Shop cities . Numerous northern communities also gained a substantial AME presence . Remarkably, the slave states of Maryland, Kentucky, Missouri, Louisiana, and, for a few years, South Carolina, became additional locations for AME congregations . The denomination reached the Paciﬁc Coast in the early 1850 s with churches in Stockton, Sacramento, San

Francisco, and other places in California . Moreover, Bishop Morris Brown established the Canada AnnualConference

The most signiﬁcant era of denominational development occurred during the Civil War and Reconstruction Oftentimes, with the permission of Union Army officials, AME clergy moved into the states of the collapsing Confederacy to pull newly freed slaves into their denomination .“I Seek My Brethren,” the title of an often - repeated sermon that Theophilus G. Stewardpreached in South Carolina, became a clarion call to evangelize fellow Blacks in Georgia, Florida, Alabama, Texas, andmany other parts of the South . Hence, in 1880 AME membership reached 400 , 000 because of its rapid spread below the Mason - Dixon line . When Bishop Henry M. Turner pushed African Methodism across the Atlantic into Liberia and Sierra Leone in 1891 and into South Africa in 1896 , the AME now laid claim to adherents on two continents .

Personal Life and Advocacy

On October 19 , 1799 , Allenmarried his ﬁrst wife, Flora Flora worked very closely with Allen during the early years of establishing the church Floradied on March 11 , 1801 , after a long illness . Scholars do not know if they had any children

Allen later married Sarah Bass, a freed slave who had moved to Philadelphia from Virginia as a child They hadsix children Sarah was highly active in the church and is recognized as the "Founding Mother” of the church .

Richard Allen committed his life to addressing the needs of his community, local, national, and international. His concerns went far beyond his love and work in the church . Anearly and outspoken abolitionist,Allenrailed against slavery. From 1797 until his death, Allen, with the help of his wife Sarah, operated a station on the Underground Railroad for fugitive enslaved people .

Allen was a political strategist andachieved numerous other notable accomplishments . As an entrepreneur, he understood the power of an economic boycott andestablished the practice that FreeProduce Society members would only purchase products from nonenslaved labor He worked to upgrade the social status of the Negro community, organizing Sabbath schools to teach literacy and promoting nationalorganizations to develop political strategies

Death and E nduring Inﬂuence

Allen died at his home on Spruce Street in Philadelphia, Pennsylvania, on March 26 , 1831 . He was widely revered, in the words of abolitionist David Walker, as one of "the greatest

divines who has lived since the apostolic age." Allen’s ardent writings andvision of equal treatment for allinspired future visionaries and civil rights leaders such as Frederick Douglas and Martin Luther King, Jr. Allen was laid to rest in the lower level of Mother Bethel AME Church .

Richard Allen was a minister, educator, writer, and one of America's most active and inﬂuential Black leaders. He went from slavery to creating the AME Church and standing among the Founding Fathers of America. His legacy as a minister, educator, abolitionist, and founder of the AME Church endures to this day.

The African Methodist Episcopal Church Today

The African Methodist Episcopal Church is:

 the ﬁrst i ndependent black denomination organized and incorporated in theUnited States.

 the oldest an d largest formal institution in Black America.

 the oldest i ndependentdenomination in the world founded by Black people.

 the ﬁrst majo rreligious denomination in the Western world founded because of sociological rather than theological differences bornin protest againstracial discrimination and slavery.

Today, the AME Church:

 Has over 2.5 million members.

 Operates in 39 countriesacross ﬁve continents.

 Is administered by 21 active bishops and 9 General Officers.

 Operates under an episcopal form of church government . The denomination leaders are bishops of the church.

Bishop Richard Allen’sremarkable journey from slavery to leadership continues to inspire generations . His unwavering faith, resilience, anddedication to justice have solidiﬁed his place among the great leaders of American history.

A Snapshot of our Historic St. Paul AMEC

Black History Heroes

ToName Just AFew

HSPAME Black History Heroes

William H. Ballard, Sr.

William Henry Ballard (1862-1954), the oldest sonof Matilda Bartlett Ballard and Dowan Ballard, Sr., was born inFranklin County, KY. He moved to Lexington, KY, at the age of seventeen (17), having previously livedinLouisville, where he graduated from a publicschool. He graduated from Roger Williams University, a historically Black college in Nashville, Tennessee, and earned his Bachelor of Pharmacy (BPharm) in 1892 from Northwestern University Schoolof Pharmacy, Evanston, Ill.

Dr. Ballard taught school in Tennessee and Kentucky, and withthe assistance of the American MissionaryAssociation,he opened and taught at the school for recently freed AfricanAmerican boys and girls, the first such school in Lexington.

Dr. Ballard,in 1893, was the first African American to open a drug store inKentucky, Ballard'sPharmacy, established inLexington, KY. He was also a historian and is the author of “Historyof Prince HallFreemasonryinKentucky,”publishedin 1950.

Dr. Ballard was a polished, capableand conservative businessman, highly honored by many fraternal orders to which he belonged. He was past Chancellor of the Knights of Pythias, ex-State Grand Master of the United Brothers of Friendship, and Commander in Chief of Blue Consistory ScottishRite Masons. He was Assistant Secretary of the Colored Agricultural and Mechanical Fair Association, organized to encourage “colored citizens” to take a more active interestinagriculture and mechanical pursuits. He wasalso amember of thestate Pharmaceutical Association

Dr. Ballard was the Director of the Domestic Realty Company, and President ofGreenwood Cemetery Company,both inLexington. KY. Also, He served as president of the Emancipation and CivicLeague and was a delegate tothe National Republican Convention in 1898.

Dr Ballard was amember and Trustee of Historic St. Paul AME Church and helped to promote the use of the church as a meeting place for African Americans concerned about the educationof the race following slavery.

On December 28, 1892, Dr. Ballard married Elizabeth (Bessie) Hudson Brady on December 28, 1892, who was born June 25, 1870, and died September 19, 1946.An obituary published in the Lexington HeraldLedger reported that she was a native of Nashville, Tennessee, andgraduated from Walden University, majoring ininstrumental and vocal

music. She served as musical director at St. Paul AME. Church for a number of years, and was past mistress of the Eastern Star lodge, local and state president and organizerof the Women’s Improvement Club, Inc., and director of the Lexington Day Nursery. She was a member of the local federation of women’s clubs and served inleading positions as state and nationalofficers.

Dr. Ballard died on May 28, 1954, and is interred with Elizabeth (Bessie) Hudson Brady at Cove Haven Cemetery inLexington,Kentucky.

Jerry Knox Devine

Jerry Knox Devine (1929-2001) was an educator and community leader. Devine was born inLexington,KY onOctober 18, 1929. He was raised on Sixth Street in north Lexington, the eldest of four children of Dewey and Rebecca Jackson.

Devine graduated from the all-black Dunbar High School in 1948 and spent a year at Kentucky State CollegeinFrankfort before joining the U.S.Army. After hismilitaryservice,he returned to school, earninghis bachelor's and master's degrees in education and completinghis doctoralcoursework. He returned to Lexingtonin 1989 after retiring from the Detroit school system, where he spent 27 years as a teacher and administrator.

“When he came home, hecould have just sat down, but he joined the fight on behalf of the children of this community, when hereallydidn't have to,'' Urban League CEO and President P.G. Peeples Sr. said. “That's where he spent his last years -- fighting on behalf of children -- and that'sthe way hewill be remembered.''

Devine was the first AfricanAmerican elected tothe Lexington Fayette County School Boardafter the city and county school districts merged in 1968. In 1997, he became the first African America to be Chairman of the Board. Devinejoined the schoolboard in 1995 when he defeated 16-year incumbent Barth Pemberton. He was backed by the African American Education Coalition, formed in 1993 amid complaints that minorities had been left outof the selection of a newsuperintendent. He resigned from the schoolboard in 2000 after being diagnosed with bone cancer. He was described as a passionate advocate for the education of all children and is remembered forkeeping racial diversity and equity at thetop of the schoolboardagenda.

Devine was a member of Omega Psi Phi Fraternity Inc. and past president of both the Oakwood Neighborhood Association and the NAACP chapter in Lexington. He was active with the Northside Lions Club, Carver Center Board, YMCA, Dunbar Alumni Association, and several city government committees.

Devine was amember of Historic Saint Paul AME Church, servingin several leadership roles, including amember of the Board of Trustees, Steward Board, President of the Class Leaders, and a number of other church ministries and special projects. 27

Ovan Haskins

Ovan Haskins (1895-1986) was born inLexington,KY; he was an insurance supervisor andmanager and a real estate broker. He servedseveral years as a state supervisor for the National BenefitInsurance Co. and laterfornearly 30 years as district manager for theAtlanta LifeInsurance Co.

Haskins was amember of the Blue Grass AthleticClub and helpedinfounding the Lexington Hustlers baseball team. He served on the Lexington Human Rights Commission, was instrumental to the founding of the Second Street Branch of the YMCA and was a recipient of the YMCA Service to Youth plaque, Accomplisher of The Year Award, and the Red Triangle Award.

In 1948, Haskins purchased land on Newtown Pike inLexington, Kentucky, for the developmentof the city's first AfricanAmerican subdivision. The subdivision, approved in 1949, was financed with private capital. The construction of homes began in 1950, and the subdivision was located on a single street named HaskinsDrive [a dead-end street]. There were to be 26 homes; all but four of the 55'x95' lots had been soldby August 1950. HaskinsDrive homes were considered to be the "best housing available to blacksin Lexington atthat time,

Inaddition, significant black history information is included in Bro. Haskins’July 14, 1978 interview for the “Black People inLexington Oral History Project”1 inwhichhe talks about the presence of blacks in the insurance business inLexington. He also comments on how being blackimpacted his career.

Haskins was married to Harriet Bryant Haskins. He was amember and Trustee Emeritus of Historic St. Paul AME Church and provided leadership to several church ministries and special projects, including programs to remodel andrepair the church building and outreach to help the Black community. Haskinsis interred at EvergreenMemorial Gardens in Bourbon County,KY.

1 Online at the Louie B. Nunn Center for Oral History website: https://nunncenter.net/ohms - spokedb/render.php?cacheﬁle=1978oh104_kh066_ohm.xml

Ella Jean Smith

Ella Jean Smith (1946-2023) was a nurse and community leader. She was born inLexington, KY, on September 17, 1946, to Thomas Williams and ViolaOttilia(William)White.

Sis. Smith graduated from the all-black Dunbar High School in 1946, earned her Associate Degree inNursing from Kentucky State University in 1970, herBachelor of Science degree inNursing from Eastern Kentucky University in 1976, and her Master Of Public Affairs Degree, with a focus inpersonnel management, from Kentucky State Universityin 1986. As a RegisteredNurse, Sis. Smith worked at Lexington’s Good Samaritan Hospital for three (3) years. Later, she worked at the Veterans Administration (VA) Hospital for thirty (30) years, where she held many positions, including Nurse Manager, and UnitOutpatient Coordinator and Discharge Manager. She developed new programs and was recognized for her many outstandingaccomplishments.

Sis. Smith was a pillar in hercommunity. Shevolunteeredher timeto work with the youth inLexington for 46 years. She served as a team mom, league officer, and President of the former Western Little League Baseball Association in Meadowthorpe Park. In addition, Sis. Smith served as both Cheerleader Supervisor and Head Coach at Martin LutherKing Park (Winburn) Youth Football and Cheer Programs.

Sis. Smith was amember of Historic St. Paul AME Church(HSPAME) where she served in many capacities, including the Steward Board, Board of Trustees, youth programs, Fellowship Choir, Stewardship and Finance Chairperson, and Sunday School pianist and teacher, In addition, she was a Life Member of the Women's Missionary Society (WMS) and served the WMS as its Kentucky Conference Chairperson and President of the HSPAME Ross Greenfield WMS.

Oneth M. Travis, Jr.

Oneth M. Travis, Jr.(1923-1079) was born in Monticello, sonof Fannie Goss Travis and Oneth Travis, Sr. Travis graduated from the Lincoln Institute, Simpsonville, KY, and Wilberforce University, Xenia, Ohio, and served as a real estate and insurance agent, maintaining an office on E.3rd Street in Lexington,KY. In 1979, he was one of two AfricanAmerican council members inLexington, KY. Prior to his death, Travis was seeking his fourth term as council member for the 1st District, a predominately African American area northeast ofdowntown Lexington.

One of the major issues led by Travis was the fight against the referendumfor the East Short Street Urban Renewal Project proposal to clear 80 acres, said to be slums, bound by East Main St., Third St., and MidlandAvenue, and cut throughby Corral and DeWeese Streets. Travis wanted the city to enforce the building code for the area requiring that the 29

propertiesbebrought up to standard rather than the area being completely razed and replaced with newhousing. Inaddition, significant black historyinformationis included in Bro. Travis’ August 11, 1978 interview for the “Black People inLexington Oral History Project”1 in which he recalls African American involvement inLexingtonpolitics beginning in the 1940s, the formationof the Citizens for Good Government organization, the presence of African American political candidates and white support for them, the relationships between AfricanAmerican officials and city hall,African American voters, and his 1964 race for the state legislature.

Travis was amember and Trustee of Historic St. Paul AME Church and served in a leadership role for a number of church ministries and special projects.

1 Online at the Louie B. Nunn Center for Oral History website: https://kentuckyoralhistory.org/ark:/16417/xt747d2q7r1w.

Dr. Thomas T. Wendell

Dr. Thomas T. Wendell (1877 - 1953) was a prominent physician in Lexington, KY, from 1900 until his death in 1953. He was a pioneer in the care of Kentucky'smentallyill, andas a Staff Physician at Eastern State Hospital,appointedby Gov. Flem D. Sampson in 1928, he workedfor twenty years to upgrade the care of AfricanAmerican patients. When Eastern State completed the new hospital building for AfricanAmerican patientsin 1953, it was named the WendellBuildingin honorof Dr. Wendell. The facility was to be a fullyfunctioning hospital withthe capacity to house 350 patients and housing for 30 live-in employees.

DrWendell was born in Nashville, TN, the son of former slaves Alfred andClare Wendell. In addition to being a doctor, he was also a pharmacist. He receiveddegrees in both pharmacy and medicine from Meharry Medical College in Nashville, TN. Wendell relocated to Lexingtonin 1895, takingupemployment with W.H. Ballard, a Black pharmacist who practiced on Mill Street.

Dr. Wendell was acommunity leader and maintained strong leadership roles within the civic, educational, and religious organizationsthroughoutKentucky. He was amember of the Alpha Phi Alphafraternity, a long-practicing Mason, andworked closely with the Colored Agricultural and Mechanical Association in Lexington and with the U.S. Select Service Commission. He worked with other AfricanAmerican doctors inKentucky to provide much-needed medical care to Black communitiesthroughout the state, while also bridgingcultural dividesthrough civic engagement and medical expertise. He led the effort which resulted inbuildingLexington's Paul LaurenceDunbar HighSchool in 1922.

Dr, Wendell was amember and a trustee emeritus of Historic St. Paul AME Church. He lived with his wife, Mary Alice Wendell, and familyinLexington, KY, Eastend neighborhood at 335 East Third Street.

Henry A. Tandy

HenryA. Tandy (1853-1918), aformer slave, born enslaved in Estill County, KY, moved to Lexington after the Civil War and abolitionof slavery in 1865.

Tandy became a successful building contractor and entrepreneur specializingin decorativestone masonry and brick work. His “most known” legacy is the historicLexington, KY, Fayette County Richardsonian Romanesque courthouse, completed in 1898, whichfeatures a dome structure and archesas well as artistic features incorporated into the stonework. His work is also part of otherkey Lexington buildings andlandmarks, including the Lexington Opera House, the Carnegie Center for Literacy andLearning, the 1894 First National Bank building, the Natural Science Building at the State Collegenow known as Miller Hallat the University of Kentucky, the original Roark Halland Sullivan Hall at Eastern Kentucky University, etc. He was knownnationally,presenting papers and speaking at the National Negro BusinessLeague about contracting and building.

Beginningin 1880, Tandy began buying investment lots around town. He built and rented someof the best housesinLexington’s Black neighborhoods at thetime. By the early 20th century,he was among the wealthiest African Americans inKentucky. Also, he was active in the Masonic Order.

In 2020, the downtownCheapside Park, which is adjacent to the courthouse, was renamedHenryA. Tandy Centennial Park. The impetusfor the park renaming was started by a grassroots movement, Take Back Cheapside. Cheapside Park was the site ofoneof the largest slave markets and was also known for the sale of "fancy girls," womenof mixed race sold for sexual purposes. Prominentin the park were two Confederate statues installedduring the Jim Crow era. In June 2017, The Lexington-Fayette Urban CountyCouncil voted unanimously to move both statues, and inAugust 2020, the councilunanimously renamed the park Henry A. Tandy Centennial Park.

Tandy was amember of Historic St. Paul AME Church and was oneof the original trustees of the church. He was also active inSunday School work and Underground Railroad operations at the church. Tandy married EmmaBrice, born in 1855. He died in Lexington in 1918 of a septic infection and is interred at Greenwood Cemetery, now named Cove Haven Cemetery.

Moses Spencer: A Business Leader and Advocate for Change

Moses Spencer was a successful African American businessman in 19 th - centuryLexington,Kentucky. At a time when racial and economic barriers were deeply rooted, Spencer built a thriving business, became a respected community leader, and helped enslaved individuals escape to freedom . His contributions to business, faith, and socialactivism made a lasting impact on Lexington’s African American community. Through his economic success, dedication to education, and role in the abolitionist movement, Spencer left an indeliblemark on history, shaping the social and economiclandscape for generations to come .

A Free Black Man in a Divided Society

Spencer was listed as a free personin William's Lexington [Kentucky] Directory, CityGuide, and Business Mirror, Volume I, 1859-60, compiled by C.S. Williams . Living in pre - Civil War Kentucky as a free Black man was incredibly difficult Racism and discrimination made it challenging for African Americans to gain economic stability, yet Spencer managed to establishhimself as a business leader and a prominent community ﬁgure His journey to success reﬂected his resilience and determination to overcome systemic barriers, serving as anexample for other African Americans striving for self - sufficiency

Building a Successful Business

Spencer operated a second - hand furniture store on Main Streetin Lexington . His business grew, makinghim one of the wealthiest Black entrepreneurs in the city

His strongunderstanding of business and ﬁnance helped him build wealth despite the racial restrictions of the time His success provided employment opportunities for others in the Black community, reinforcing economic empowerment and self - sufficiency.

Spencer also owned enslaved individuals — an uncommon but not unheard - of practice among free Black people at the time . Some free African Americans, known as benevolent enslavers , purchased enslaved individuals to provide them with better treatment or to eventually free them . Spencer’s role in this system was complex, but historical accounts suggest he used his status to protectothers while workingtoward economic stability and freedom . His participation in this practiceremains a subject of debate among historians, highlighting the difficult moral and legal circumstances facedby free Black business owners at the time

A Leader in His Church and theUnderground Railroad

Spencer played an essential role in Historic St . Paul AME Church , one of the most influential Black churches in Lexington . As a trustee in 1850 , he helped the church grow and maintain financial stability. The church was not just a place of worship it was a center for education, activism, and the Underground Railroad, providing vital support to those fleeing enslavement .

One of Spencer’s most significant contributions was helping to purchase the stray pen ,a key location used to aid enslaved individuals seeking freedom . The pen, previously used for livestock, was filled with animal scents, making it harder for tracking dogs to detect escapees . Spencer and other church trustees, including Charles Buckner, James Turner, Robert Dolan,and Liberty Ross , secured this property to assist those fleeing bondage This acquisition was a direct challenge to the institution of slavery and demonstrated Spencer’s unwavering commitment to justiceand liberation .

Spencer’s involvement in these abolitionist efforts, combined with his position in the church, allowed him to help enslaved people while shielding his activities from suspicion . The church’s role in the Underground Railroad made it a beacon of hope for many, and Spencer’s leadership solidiﬁed his status as a champion of freedom.

Moses Spencer: A Business Leader and Advocate for Change

His success as a businessman challengedracist stereotypes and proved that African Americans could achieve economic independence His work with Historic St . Paul AME Church helped strengthen Black institutions that provided spiritual and social support . His role in abolitionist activities , including theUnderground Railroad,positionedhim as a key ﬁgure in the ﬁght against slavery.

Spencer’s advocacy for education and leadership on the Lexington School Advisory Board helped lay the foundation for future generations of Black students in Kentucky. By ﬁghting for better schools, he ensured that Black children had access to learning opportunities that had previously beendenied to them . His efforts set a precedent for Black - led educational initiatives in the South, which later played a crucial role in the Civil Rights Movement.

Final Years and Burial

On August 20 , 1877 , Moses Spencer passed away. He was laid to rest in Lexington African Cemetery #2 ,a historic burial site for many of the city’s most prominent African American leaders . His gravesite stands as a tribute to his contributions to business, education, faith, andcivil rights. To this day, his legacy is honored by historians and community leaders who recognize hisimpact on African American progress in Kentucky

Conclusion : Moses Spencer’s Lasting Inﬂuence

Moses Spencer’s life serves as a powerful example of how determination, intelligence, and activism can create lasting change . His success in business, leadership in the church, dedication to education, and work with theUnderground Railroad define his legacy as one of Lexington’s most influential African American figures

His story reminds us that even in the face of oppression, individualslike Spencer made a differencein their communities His legacy continues to inspire the ongoing ﬁght for racial and economic justice . By learning from his achievements, we can support education, advocate for Black entrepreneurship, and work toward equality for future generations

Spencer’s contributions helped shape the history of African Americanachievement in Kentucky, making him a pioneer of progress, economic empowerment, and social justice .

Advocating for Black Education

Spencer believed in the power of education and worked tirelessly to provide learning opportunities for Black students . He served on the Lexington School Advisory Board for Colored Schools with Rev. James Turner , striving to improve educationalconditions for African American children . At the time, Black schools were underfundedand often neglected Spencer helped secure resources and advocated for policies to support Black education, ensuring thatyoung African Americans had access to quality instruction .

In addition to his work on the school board, Spencer helped establish community - led literacy programs aimed at teaching newly freed African Americans to read and write. His commitment to education extended beyond institutional involvement he also mentored young entrepreneurs and advocated for vocational trainingprograms that provided African Americans with skills for self - sufficiency.

Adapting After the Civil War

The Civil War led to major social and economic changes, particularly in the South . African American entrepreneurs faced challenges such as racialviolence, economic instability, and limited access to credit . Despitethese obstacles, Spencer continued to succeed .

After selling his furniture business, he opened a new store on Short and Market Streets Many Black business owners struggled to stay aﬂoat during Reconstruction, but Spencer used his experience and relationships to overcome these challenges He built strong connections with both Black and White business leaders, which helped him navigate discrimination in commerce . He also joined cooperative business efforts with other African Americans to pool resources and reduce ﬁnancial risks . His ability to adapt and thrive during this period made him a model of economic resilience .

Despite facing hostility from those who opposed Black economic advancement, Spencer remained steadfast in his pursuit of business success . His store became a gathering place for members of the Black community, offering not only goods but also employmentand economic opportunities for African Americans looking to build stable futures .

Legacy of Leadership and Social Change

Spencer’s contributions extended beyond business . He was a leader in faith, education, and civil rights .

Henry and Laura Britton: Faith, Freedom, and theUnderground Railroad at Historic St. Paul AME Church

A Legacy of Freedom and Resistance in Lexington

In the heart of 19 th - century Lexington, Kentucky ,a city teeming with the contradictions of slavery and abolition , HenryHarrison Britton and Laura Trigg Britton stood as pillars of the African Americancommunity . As business owners, educators, abolitionists,and Underground Railroad operatives , the Brittons played a vital role in safeguarding freedom seekers , ensuring Black education , and advancing civil rights . Their efforts were deeply tied to Historic St . Paul AME Church ,a key hub for spiritual resilience and abolitionist activity .

Their story is one of faith, courage, and an unwavering commitment to justice Their legacy transcended generations , shaping the course of Black history in Lexington and beyond .

The Britton Family : Strength and Heritage

Born free in 1825 , Henry Britton was of Spanish and Native American descent . Unlike many African Americans in Kentucky who endured the brutalities of slavery, Henry navigated life as a free man , working as a skilled carpenter and barber . His dual trades provided him with ﬁnancial stability , but moreimportantly, they positioned him in spaces where he could connect with abolitionists, Underground Railroad operatives, and Black leaders .

In 1854 , he married Laura Trigg Britton ,a woman whose backgrounduniquely positioned her for activism . Laura was born enslaved , but as the daughter of Kentucky statesman Thomas Francis Marshall and Julia Ann Hardin , she was afforded privileges that most enslaved people never had . Her mother, Julia, was an enslaved mistress to Marshall, and through this complex relationship, Laura received an education and training in music . She was emancipated at 16 , an unusual occurrence at the time

Their marriageformed a powerful alliance —a free Black businessman andan educated formerly enslaved woman , both dedicated to uplifting their community They instilled in their ninechildren a passion for education,community service, and activism —a legacy that would produce some of the most inﬂuential Black ﬁgures of the late 19 th and early 20th centuries .

Henry and Laura Britton: Faith, Freedom, and theUnderground Railroad at Historic St. Paul AME Church

The Britton Barbershop :A Hub for Freedom Seekers at the PhoenixHotel

Henry Britton operated his barbershop in the basement of the Phoenix Hotel , one of Lexington’s most prominent establishments This wasno ordinary barbershop ; it was a center of intelligence, covert activism, and abolitionist strategy .

During the mid - 1800 s , barbershops run by free Black men were often safe spaces where information about abolitionistnetworks and escape routes was discreetly exchanged . Many enslavedmen and women worked as barbers, giving them access to elite white customers , which provided a unique opportunity to overhear valuable conversations .

The Phoenix Hotel was also akey meeting place for abolitionists . It was herethat Calvin Fairbanks ,a white abolitionist minister, met Lewis Hayden and his family and facilitated their escape to freedom . Hayden, his wife Harriet, and their son eventually found safety in Oberlin,Ohio , under the protection of Rev. John Mifflin Brown ,a minister in the African Methodist Episcopal (AME) Church , who later became a bishop in 1868

Henry Britton’s strategic position in the Phoenix Hotel likely made him aware of and connected to these operations . His barbershop allowed him to interactwithwhite clientele , but it also served as a covert meeting space where fugitives and conductors of theUnderground Railroad could exchange information

His wife, Laura Britton , played a crucial role in theseoperations as well . As a professional musician , she had the unique ability to travel disguised as a white woman ,a privilege she used to gather information and movefreelybetween abolitionist networks .

Historic St . Paul AME Church :A Sanctuary for the Enslaved

While the Britton barbershopwas a hub of intelligence , Historic St . Paul AME Church was a physical sanctuary . Founded in 1820 , St . Paul AME Church was one of the earliest Black churches in Kentucky , and it quickly became a safe haven for those ﬂeeing slavery .

The church’s architecture itself held secrets oralhistories suggest that hidden stairwells and attic spaces were used to shelter runaway slaves . When conditions were safe, these freedom seekers were guided north toward Ohio, where abolitionist communities waited .

The church wa s more than a spiritual refuge ; it was also a center of Black political and social activism . In 1862 , Henry Britton and other Black leaders secured additional land for the church , reinforcing its status as a spiritual, educational, and abolitionist hub

Henry and Laura Britton: Faith, Freedom, and theUnderground Railroad at Historic St. Paul AME Church

His ﬁnancial contributions and leadership were critical to ensuring St. Paul AME’s survival during the tumultuous years leadingup to and following the Civil War .

The Britton Children: A Legacy of Excellence

Henry and Laura Britton’s nine children continued their legacy, becoming some of the most accomplished Black leaders of their time .

Dr. Mary Ellen Britton(1855-1925)

• The ﬁrst African Americanfemale physician in Lexington .

• A suffragist, journalist, and civil rights activist .

• Opposed Jim Crow laws and fought for racialand gender equality .

Julia Britton Hooks (1852-1942)

• A musical prodigy, educator, and civil rights leader

• Known as the “Angel of Beale Street” in Memphis.

• Helped found schools and civic organizations for Black youth .

Susan Britton Franklin (1850-1914)

• A community leader and activist .

• Worked extensively on education and social welfare projects

Thomas Britton(1873-1901)

• A renowned jockey , who raced in the 1892 Kentucky Derby , ﬁnishing second

• Competed in other major races, including the Tennessee Derby

Their children’s accomplishments reﬂect the values of resilience, intelligence, and activism instilled by Henry and Laura .

Reconstruction and Beyond: Continuing the Fight for Freedom

After Emancipation , the Britton family remained active in rebuilding and empowering Black communities

Henry and Laura Britton: Faith, Freedom, and theUnderground Railroad at Historic St. Paul AME Church

One of the most signiﬁcant post - war developments was the establishment of schools for freed African Americans . Dr. W.H. Ballard Sr., sent by the American Missionary Association , lived with the Britton family while teaching at St . Paul AME Church . His mission was to educate formerly enslaved people , and his close connection to the Brittons highlights their commitment to Black education .

Henry Britton’s ﬁnancial contributions ensured that St . Paul AME remained a center for African American life . The church became a site for political meetings, social activism, and education , reinforcing its critical role in Lexington’s Black community .

Conclusion :A Legacy That Lives On

Henry and Laura Britton were more than a barber, musician, and church members they were freedom ﬁghters, educators, and activists . Through Historic St . Paul AME Church, the Phoenix Hotel, and their family’s contributions , they played a pivotal role in the Underground Railroad, Black empowerment, and the advancement of civil rights

Their legacy lives on through their children, their church, and the generations of African Americans who beneﬁted from their courage . Their story is a testament to the power of faith, resilience, and the relentless pursuit of justice

Even today, their contributions remain a cornerstone of African American history , reminding us that freedom is won through struggle, and justice is upheld through perseverance .

1862 Map of Transy Area

“Window on the War Francis Dallam Peter's Lexington Diary” by Editor John David Smith

The Tibbs Legacy: A Story of Perseverance, Leadership, and Community Impact

Throughout history, African American families have stood as pillars of resilience, progress, and leadership. The Tibbsfamily of Kentucky embodies this enduring legacy, overcoming adversity to become influential leaders in business, politics, education, and civil rights. Theirunwavering commitment to faith, economic empowerment, andadvocacy helped shape St. Paul AME Church in Lexington and St. James AME in Danville, leaving an indelible mark on Kentucky’s Black history.

From entrepreneurship in the early 1800s to civic engagement in Reconstruction, the Tibbs family played a crucial role in the advancement of African Americans in the Bluegrass State. Their impact extends through the Colored Conventions Movement,property ownership,and leadership in education, ensuringfuture generations had access to opportunities once denied tothem.

Benjamin Tibbs:A TrailblazerinBlack Economic and Civic Leadership

Born inKentucky, Benjamin Tibbs was a free Black entrepreneur who became one of the mostnotable figuresin Lexington’searly Black businesscommunity. He was listed as a grocer and fruit vendor in the 1838 LexingtonDirectory, with businesses locatedat 21 E. Water St. (grocery) and 19 Water St. (barber shop) .

Hisinfluence extended far beyond business—he was instrumental in purchasing St. Paul AME Church,a central hub for faith and activism. He also played a key role in the First Convention ofColored Men of Kentucky in 1866, where he was elected Treasurer, ensuringfinancialstability for thishistoricgathering.

The Tibbs Legacy:A Story of Perseverance, Leadership, and Community Impact

Despite racial restrictions, Tibbs secured prime property inDanville that extended to Lexington city limits, furtherdemonstratinghis economic foresight and commitment to generational wealth.

Benjamin FranklinTibbs: Continuing the Fightfor Progress

Followinginhis father’s footsteps, Benjamin FranklinTibbs (1824-1898) became a respected communityleader,entrepreneur, and civilrights advocate. Married to Mary R. Langford, he was deeply involved in economicdevelopment and political organizing.

His civic engagement included leading efforts withinthe Colored Conventions Movement, which advocated for Black voting rights, education reform, and economic self-sufficiency.A devoted member of St. James AME Church in Danville, he ensured the local Black community had access to spiritual guidance, education, and economicopportunities.

TheTibbs Children:A Legacy of Excellence

The Tibbs family's commitment to education, leadership, and communityservice extended to their children, who carried their legacy forward in academia, business, and civil rights:

• John C. Tibbs: Civic Leader and Businessman, followed inhisfamily’s footsteps was active in Danville’s political and civic affairs, serving on the City’s Colored Committee andadvocating for the rights and progressof Black Kentuckians. Though littleis recorded about his early life, He was married to Mamie Tibbs, and his death notice was publishedin the local press, recognizinghiscontributions to the community.There was an articlerecognizinghis wealth

• Lena B. Tibbs (1867-1936) married John Woodford Neely and relocated to Illinois. She served as Treasurer of the Teachers' Association in Lexington. Lena and John had three daughters, Elizabeth, Lena, and Ophelia.

• Mary ElizabethTibbs (1869-1934) married Dr. Albert Wilberforce Williams,a prominent Chicago physician. She becamean active figurein Chicago’s African Americancommunity. The newspaper reported her public protest again the Separate Coach Law by refusing to move from her seat.

The Tibbs Legacy:A Story of Perseverance, Leadership, and Community Impact

• Charles H. Tibbs (1872-1895) pursued professional aspirationsin Pharmacy in Philadelphia before passing away atage 23.

• Oscar Benjamin Tibbs (1878-1913) livedin Michigan and Danville; he married Mary Ann Dixon. Graduated fromthe Colored Public School in May 28, 1894. He was a professional Orator. Applied for a license to operate a billard on Mar 10, 1911 to be locatedat 2nd St. andMain St. inDanville

• Ophelia Tibbs Hamilton (1881-1907) married Richard B. Hamilton, graduated from the Danville Institute, and was known for her dedication to education.

These accomplishments reflect the family’s commitment to excellence, ensuring their legacy wouldendure through generations.

A Lasting Legacy: TheTibbsFamily’s Enduring Impact

The Tibbs family’s contributionsgo beyond personal success—they were architects of progress, usingtheirinfluence to shape education, economic empowerment, and civil rights in Kentuckyand beyond.

Key Contributions of the TibbsFamily:

Advocacy for Black civil rights through participation in the Colored Conventions Movement.

Religious leadership through St. Paul AME Church (Lexington) and St. James AME Church (Danville).

Economic independence as entrepreneurs and landowners in 19th-century Kentucky.

Education reform through fundraising and school development for Black children.

Political engagement in Reconstruction-era efforts for voting and civil rights.

Their dedication and sacrifices helped pave the way forfuture generations, setting a precedent for self-reliance, activism, and resilience inKentucky’s African American communities.

The

Tibbs Legacy:A Story of Perseverance, Leadership, and Community Impact

Honoring the TibbsFamily Today

The impact of the Tibbsfamily is stillfelt today in the institutions they helped build and the movements they championed.As we reflect on theircontributions, we are reminded of their unwavering commitment to justice, education, and economic empowerment.

How Can You Help Preserve Their Legacy?

Educate yourself on the history of African American pioneers like the Tibbs family.

Support local historical preservation efforts that document Black history in Kentucky.

Advocate for Black history to be included in schools and public spaces. Share their story so that their contributions are never forgotten.

The Tibbs family's legacy is not just a chapter inhistory—itis a blueprintfor resilience, community-building, and social change. Letuscontinue to honor their sacrifices by ensuringtheir story lives on for generations to come. Lexington Herald-Leader Tue, Jan 18, 1898 ·Page 5

The Power of Economic Boycotts: Driving Social, Environmental, and

Economic boycotts have long been a powerful tool for bringing about social, environmental, and political change. People are increasingly recognizing that how they spend their money can shape business practices and government policies. When companies mistreat workers, harm the environment, or support unfair policies, consumers can governments- imposed . One of the most effective ways to do this is by refusing to support these businesses financially. When enough people participate, businesses feel the pressure and are forced to change. Additionally, boycotts can influence governments, as businesses that face financial losses often push policymakers to create regulations that align with public demands.

The Impact of Boycotts Throughout History

Boycotts have been used for centuries as a means of protest andadvocacy, dating back to at least the 18th century when American colonists boycotted British goods to resist taxation without representation. One of the most well - known examples is the Montgomery Bus Boycott of 1955 - 1956. This movement was sparked by Rosa Parks’ arrest for refusing to give up her seat to a white passenger. African Americans in Montgomery, Alabama, decided to take a stand against racial segregation by refusing to ride the city's buses. This protest lasted over a year, during which thousands of Black residents walked miles to work, school, and church instead of using public transportation. Their persistence paid off when the U.S. Supreme Court ruled that segregated buses were unconstitutional, making this boycott one of the most impactful in American history.

Another powerful example occurred in South Africa during the global ﬁght against apartheid. Throughout the 1980s, people worldwide stopped buying products from South African businesses in protest of the government’s racist policies. Companies and governments - imposed sanctions, further isolating the South African economy. The economic pressure was so intense that it contributed to the eventual dismantling of apartheid, proving that collective consumer action could have international consequences.

How Boycotts Create Change

Economic boycotts work by leveraging consumer spending powerto inﬂuence business and policy decisions. When large numbers of people refuse to buy from a company, it creates ﬁnancial losses that can lead to changes in corporate policies.

Today, social media has amplified the effectiveness of boycotts, allowing information to spread quicklyand mobilizingpeople across the world. A company facing a boycott not only loses revenue but also suffers reputational damage, which can affect shareholder confidence and long - term profitability.

The Power of Economic Boycotts:

Beyond corporations, boycotts also inﬂuence governments. For example, in the 1970s, the United Farm Workers organized a successful boycott of grapes to push for better wages and working conditions for farm laborers. The economic impact of the boycott led to legislative reforms improving labor protections in California and inﬂuenced federal policies on worker rights. When businesses start losing money due to consumer activism, they may lobby lawmakers to create policies that align with consumer expectations. Widespread boycotts of businesses that contribute to environmental destruction can lead to stricter environmental laws. Similarly, companies that have historically supported discriminatory policies may reverse their stance due to economic pressure and public scrutiny

Boycotts for Social, Environmental, and Political Justice

Modern boycotts address a wide range of issues, from workers’ rights and fair wages to climate action and racial equality. Consumers are more aware than ever of how businesses operate and are increasingly choosing to support companies that align with their values.

For example, many fashion brands have been boycotted due to unethical labor practices in overseas factories. Companies that rely on sweatshop labor, child exploitation, or unsafe working conditions have faced signiﬁcant backlash from consumers who demand fair wages and humane treatment of workers.

Similarly, boycotts have been used to push for environmental justice. Many food and beverage companies contribute to deforestation, water pollution, and plastic waste. By refusing to purchase their products, consumers have successfully pressured some corporations to adopt more sustainable practices. Large fast-food chains and soft drink manufacturers, for instance, have pledged to reduce plastic use and improve sourcing practices due to growing environmental concerns.

Boycotts are also effective in influencing political policies. When businesses face consumer backlash for their political donations, they often reassess their financial contributions to avoid reputational damage. Some companies respond by publicly distancing themselves from controversial political figures or withdrawing financial support from candidates whose policies do not align with public expectations. Others may increase transparency in their political spending or adopt new corporate responsibility measures to regain consumer trust. When businesses support politicians or political causes that contradict social justice values, consumers can withdraw their financial support. For instance, major corporations that have donated to politicians opposing voting rights or LGBTQ+ rights have faced public scrutiny and organized boycotts. This pressure often forces companies to reconsider their political contributions and issue public statements in support of progressive policies.

Commitment and Sacriﬁce: The Key to a Successful Boycott

Boycotts require commitment and perseverance to be successful. Some, like the Montgomery Bus Boycott, have lasted over a year, while others, such as theanti - apartheid boycotts, spanned decades. This level of dedication is necessary to createlasting change. Just as the people of Montgomery walked miles to protest segregated buses, today’s consumers must be willing to make sacriﬁces for change. This might mean giving up favorite brands, paying slightly more for ethical alternatives, or spending extra time researching companies before making purchases.

The success of a boycott depends on collectiveaction .A small number of people refusing to buy from a company may not make much of animpact, but when thousands or millions participate, the ﬁnancial losses become impossible for businesses to ignore Additionally, keeping a boycott in the public eye through media coverage, social media campaigns, and organized protests can increaseits effectiveness

How You Can Participate in Economic Boycotts

If you wantto contribute to meaningful change through boycotts, hereare some steps you can take :

• Stay Informed : Keep up with news about companies’ ethical, environmental, and politicalactions. Follow advocacy groups that trackcorporate behavior.

• Spread the Word : Use social media,community groups, and conversations with friends and family to raise awareness about important boycotts.

• Support Ethical Businesses : Choose to buy from companies that prioritize fair treatment of workers, sustainability, and positive social impact.

• Hold Governments Accountable : Contact elected officials to advocate for policies that support social and environmental justice.

• Make Your Voice Heard : Contact businesses directly to express concerns and let them know why you are participatingin a boycott.

The LastingImpact of Boycotts

Economic boycotts have shaped history and continue to be an essential tool for advocacy today. Whether ﬁghting for racial justice, workers' rights, environmental protection, or political accountability, consumers wield immense power throughtheir spending choices. The power of boycotts lies in unity and determination. Just as the Montgomery Bus Boycott

required dedication and perseverance, modern boycotts demand long - term commitment.

The

If consumers remain steadfast in their efforts, businesses and governments will be forced to adapt to the changing expectations of the people they serve.

Boycotts remind us that every dollar we spend is a vote for thekind of world we want to live in. If you're looking for ways to make a difference, consider supporting ongoing boycotts that align with your values. Research current campaigns, spread awareness, and encourage others to join in taking a stand for justiceand sustainability. By choosing wisely and holding corporations andpolicymakers accountable, we can work together to create a more just, equitable, andsustainable future.

Council of Bishops Statement on Executive Orders Signed by President Donald Trump

On January 20th, the United States saw a return to the peaceful transition of power as Donald Trump succeeded Joe Biden as the 47th President of the United States. Before the day was over, the United States also witnessed a return to the tumultuous and chaotic days of the 45th President of the United States. Unfortunately, both the 45th and 47th Presidents of the United States are one man: Donald J. Trump.

January 20th was the inauguration of the President of the United States and the national holiday celebrating the birth of Rev. Dr. Martin Luther King, Jr. In his famous speech, "I Have A Dream," Dr. King mentioned a day when we "would no longer be judged by the color of our skin, but the content of our character." It appears Donald Trump was not judged by the content of his character. His character reflects a man who is not truthful, has been impeached twice, has been judged by a jury of his peers as being guilty of sexual harassment, and is a convicted felon. The content of his character did not prevent Americans from electing him a second time as President. He won both the Electoral College and the popular vote.

Since he responded "I Do" to the oath of office, the nation has again become caught up in tumult and chaos. Only one bill has been passed, which he has

not yet signed. Still, through executive orders, Donald Trump has begun to keep his campaign promises to "Make America Great Again." Not by legislation but by his signature on Executive Orders.

The Executive Orders:

1. Provided pardons and commutation of sentences to approximately 1500 persons convicted or pleaded guilty to offenses in the January 6th insurrection attempt at the U S Capital in Washington, DC. Persons who attacked police officers and committed other violent crimes have been freed, and those whose cases have not yet been heard have had their cases dismissed and now face no charges.

2. Require mass deportation of millions of people who have crossed the southern border. Some legally, some illegally, some convicted criminals, some seeking asylum, some children, some for a host of other reasons. Some raids are being made without warrants, and some immigrants are being separated from their children.

3. Redefine birth citizenship as something that contradicts the 14th Amendment, meaning that a person born in the United States is not necessarily a citizen of the United States.

4. Direct the Attorney General to forbid federal funds to any so-called "sanctuary city" and allow ICE agents and law enforcement to invade schools and churches to search for immigrants.

5. Give Executive Branch Departments 60 days to eliminate diversity, equity, and inclusion programs, including all "chief diversity officer jobs," equity action plans," and "environmental justice" positions.

6. Repeal Biden-era directives on racial and ethnic equity, including efforts to ensure equitable distribution of federal money based on the U.S. census. Pressure to end diversity, equity, and inclusion is also applied to private firms. The president says ending diversity, inclusion, and diversity will make opportunities and promotions based solely on merit and end discrimination.

7. Repeal Biden's orders regarding climate change and fossil fuel extraction and deny U S Fish and Wildlife Service's request to create a sacred site in the Arctic National Wildlife Refuge.

8. Established the new Department of Government Efficiency, known as DOGE, intended to maximize governmental efficiency and productivity. The goal is to reduce spending by 2 trilliondollars.

President Trump has taken many other actions since his inauguration that will change the United States as we know it. None of them have been done by action of the Congress, only through the president and his Executive Orders.

The Council of Bishops of the African Methodist Episcopal Church opposes most Executive Orders President Trump signed. We understand that these executive orders are only the beginning of an effort to implement Project 2025, drafted by those who formerly served or are currently aligned with President Trump. Cabinet nominees and other appointees of President Trump are loyalists whose allegiance is not first to the United States but to Donald Trump. Many of their qualifications are questionable.

What can and must the African Methodist Episcopal Church do in this environment?

First, we must recognize that we are at war and fighting as the Book of Ephesians warns "against spiritual wickedness in high places." Elected, ordained, appointed, nationalist, terroristic forces. This fight is not simply political; this is spiritual warfare. Therefore, we must put on "the whole armor of God" and fight the good fight of faith.

Second, we must partner with other partners in this fight. In other words, we need an army with multiple expertise.

• The African Methodist Episcopal Church must join with the American Civil Liberties Union and become a plaintiff in a host of cases that will be filed in opposition to many of the President's Executive Orders.

• We must also partner with the NAACP Legal Defense Fund and other legal entities.

• We must partner with other faith leaders and bodies (ecumenical and interfaith) to support each other and become a more powerful force in this effort. This includes the NAACP, the Divine Nine, the National Urban League, and other organizations.

• Join with other faith leaders who share our positions, such as the African Methodist Episcopal Zion Church, the Christian Methodist Episcopal Church, the Union African Methodist Episcopal Church, The United Methodist Church, the Conference of National Black Churches, the Evangelical Lutheran Church of America, the Episcopal Church and others. We also go on record as supporting the prophetic sermon of Bishop Marian Budde at the Washington National Cathedral.

• Our theological and biblical scholars must prepare papers and documents that support and inform our communities and the world why we take our positions and will strengthen our army.

Third, we must understand that there is a larger world out there that we are called to save. This is "kingdom work." We must forget about our small AME world matters, which do not impact the world we are called to save. All of us must be in this together to the glory of God. This is not about the continental United States; this is about the world. Districts 14 to 20 have as much at risk as Districts 1 to 13. These "s…t hole countries," as President Trump called them, will lose funding, health assistance, and defense security and will be exploited and stripped of resources without the help of the United States.

Fourth, we must do a massive job of organizing, educating, and mobilizing our congregants and communities. Too many people in our congregations and communities are not aware or informed about what is happening around them or impacting them. Pulpits must again be necessary, and ministers must be priestly and prophetic. We are "watchmen" for God and must "cry loud, spare not, and lift up our voice like a trumpet." In a word, we must lead. Lead our people to know what is happening, speak truth to power (our community leaders, friends, and enemies), and lift our voices above the noise, misinformation, and distractions intended to manipulate and mislead us.

Fifth, we must develop a media and messaging strategy that will expand our following around the nation and the world. An anonymous source will help fund this effort. Anyone who wants to contribute is encouraged to do so. We will use a media firm that is already assisting us. The Social Action Commission will take leadership in seeking to bring together faith leaders and bodies to partner. Input from others is welcome.

Sixth, we will hold a National Press Conference in early February at Metropolitan AME Church, Washington, at the beginning of Black History Month. Address our opposition to Executive Orders (particularly pardons and DEI) and announce legal action and partnerships.

We ask African Methodism to supportus as we engage in kingdom work and fight the good fight of faith. We must do more thanputout a statement, more than talk We must act, andour work mustbe long-term We must beunified around a causeandnot divided by distractions This doesnot negate or

minimize the church's work, particularlymatters related tothe Departmentof Retirement Services But we must also be aboutkingdom work

As we move forward, the CouncilofBishops asks for your prayers, support, andcooperation. The world at its worst requires the church to be at its best. Let's give God and the work of His kingdom the bestofour service.

Bishop Silvester S. Beaman, President Council of Bishops

Bishop Wilfred Messiah, Senior Bishop

Bishop James L. Davis, President General Board

Bishop Reginald T. Jackson, Chair, Social Action

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