December 2021 Edition of The Christian Recorder

DECEMBER 2021

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VOLUME 171, NO. 3

DECEMBER 2021

THE LAST BUT NOT FINAL JOURNEY: ST. LUKE AME CHURCH, HARLEM, NEW YORK

By Avis Hudson, 1st Episcopal District

After a fire forced out the tenants in my apartment building in 1997, I spent the next three years in a homeless shelter. Although appreciative of the help of the Red Cross, it was a very unpleasant, unsettling experience. I did not know then that God was working it out for my good.

While living in that vermin-infested shelter, I gave my life to Christ. At the end of those three years, I found an apartment in an ideal location. God had a plan for my life.

That experience reminded me of Jonah, “But the Lord provided a large fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights.”

(Jonah 1:17) and the three Hebrew boys in the fiery furnace, declaring, “If our God whom we serve is able to deliver us from the furnace of blazing fire and out of your hand, O king, let him de deliver us” (Daniel 3:17).

On November 4, 2018, un under the leadership of th the Rev. Marcellus A. N Norris, St. Luke AME C Church celebrated its 93rd Anniversary with high praise A an and worship. Unfortunately, w we learned the following w week that the roof of the ch church needed repairs.

T The insurance company ddetermined there was a liliability, and the flock on Su Sugar Hill were not allowed to enter the building again uuntil repairs were completed.

L Like me, the congregation h lost its home. had St. Luke, whose history d dates to 1925 when the Rev. Fr Frank H. Haynes was asked by the Rev. Samuel H.V. G Gumbs, presiding elder of th Manhattan District, the to take the “Little Mission

DOMESTIC VIOLENCE AWARENESS IN LIBERIA

By Rev. Dr. Alice Hubbard Crenshaw, 8th Episcopal District

Hi h Highlights of DuPage AME Church Girl Scouts… p6

God chartered his course, and the small congregation made their pilgrim journey, worshipping in various locations throughout Harlem. After the passing of Father Haynes, the Rev. William Lee Freeman led the congregation from November 1935 through February 1936. On July 14, 1936, the Rev. Freeman was assigned to pastor St. Luke and led the congregation for fourteen fruitful years. However, it was not until 1946 that the Lord blessed St. Luke with the present sanctuary at 1872 Amsterdam Avenue.

As a church without a building, Pastor Norris, who is technologically inclined, delivered sermons on Facebook and rented school auditoriums and other venues throughout the Harlem community. Sometimes we did not know where we would be the following Sunday, but God always came through.

Rev. Norris constantly fought with the insurance company that had become adversarial, but Pastor Norris was relentless in keeping the congregation together. Then COVID-19 emerged.

It seemed at times as if the devil was trying to destroy our church and scatter the flock. Yet, tenacious, unwavering, and grounded in faith, Pastor Norris encouraged and inspired the membership to trust God. No longer able to meet in person because of the pandemic, Rev. Norris established a Zoom tech team,

PASSING THE MANTLE AND THE ANOINTING

By Ms. Megan Doctor, 7th Episcopal District

In Liberia, there is gender inequality, by traditional aand religious perceptions, pportraying women as ssubordinate and men as ssuperior. Gender biases, ddiscrimination, and violence fface women and girls as a normalized part of L Liberian society. In focus ggroups, women of Liberia aand Sierra Leone share h how they ...continued on p2

A d They And Th Turned T d the Truth Into a Lie… p3

Group” that had begun with Sis. Georgana Robinson, under his spiritual leadership.

In Second Kings 2, it was Elijah’s responsibility to teach Elisha what was needed in order to continue working for t the kingdom of God by t teaching and administering G God’s prophecy.

A Journey from f Brokenness to Peace… p14

As the Prophet Elijah p prepared for his earthly d departure, he asked Elisha, “ “Tell me what I may do f you…?” Elisha asked for f a double portion of his for s spirit!

At this point, God ...continued on p3

R Responding di to t Our Young People in Stressful Times… p18

and we began to have worship services on Zoom and through Facebook Live.

Oddly, the separation from the building seemed to bring us closer together as a body. The Rev. Norris developed systems where people around the globe were able to join, visit, and tithe. After Sunday worship services, we even met virtually in the “Fellowship Hall” and had Zoom fundraisings, ministry meetings, and game nights.

Shortly after entering the Zoom platform during the shut-down in 2020, the Rev. Norris, led ...continued on p3

NEW AMEC BISHOP CALLS CHURCH TO MEET IN EDWARDS, MISSISSIPPI – CASTING THE VISION

By Shirley Hopkins Davis, Ph.D., 8th Episcopal District

Bishop Stafford Joe Nathan Wicker returns home to the 8th Episcopal District (Louisiana/Mississippi) to cast his vision of a debt-free church visible in building communities and lives of the people.

On July 25, 2021, a host of 8th District and Conference leadership of the African Methodist Episcopal Church (AMEC) welcomed their new bishop to Jackson, Mississippi, where the Episcopal District executive headquarters is located, and ...continued on p2

Methodist Racial History Recalled on the 250th Anniversary of Asbury’s U.S. Arrival… p20

The Rev. Dr. Stephanie N. Taylor, MD Appointed to the NIH Advisory Council… p25

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...From Domestic p1 experience men using violence as a normal way of responding to challenges of frustration. Violence against females remains a major impediment to realizing women’s and girls’ rights in Liberia.

In a Zoom interview, I recently spoke with the Rev. Roseline S. Barnes, pastor of Mason Memorial AME Church of Monrovia, Liberia, and the 1st vice president of Women in Ministry in the 14th Episcopal District. She attempted to explain why women remain in homes of abusive domestic violence relationships. The Rev. Barnes told us that those who commit the abuses are in the church, and many women in her country believe that domestic violence is a form of discipline. In addition, many women stay because they love their partners, and they are hoping to change them because of the family nucleus. They do not realize that love does not hurt mentally, physically, emotionally, or otherwise. God’s love shows care, provision, and concern for all.

As an advocate for women to provide support for those who are experiencing domestic violence, the Rev. Barnes asked if we would assist in providing a consortium for awareness to be adapted to her country and culture as she notes that laws in her country to protect women are ineffective and treated as a simple assault. In addition, ...From New AMEC p1 to Ridgeland, Mississippi, the site of the Episcopal residence.

Bishop Stafford Joe Nathan Wicker excelled to the highest office in the AMEC in 2016. In Philadelphia, Pennsylvania, the birthplace of African Methodism, he was elected and consecrated the 137th bishop at the historic 50th Session of the General Conference of the AMEC. He was assigned to the 18th Episcopal District, which spans Botswana, Lesotho, Mozambique, and Swaziland. Extraordinary energy, empathy, and integrity epitomized his 5-year tenure. He inspired God’s people and represented the ideals of African Methodism throughout the Connectional Church.

These hallmarks of leadership are to be experienced as he returns to his home district to engage, empower,

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there are no shelters for victims of domestic violence; therefore, abuse victims have no place to go if they want to leave and no financial resources to care for themselves.

Bridget Gibson, president/founder of Tell the Truth, a nonprofit domestic violence awareness organization, Certified Master life and mindset coach of Baton Rouge, Louisiana, conducted a podcast on her Morning Soulshine program that I co-hosted. We agree and believe with the Rev. Barnes that long-term education and awareness will help stop domestic violence. However, we must advocate as well for the adoption and enforcement of strong legislation. Sis. Gibson stated: “As children of God, we should seek to help those living in domestic violence situations by bringing awareness, correcting the misunderstanding of abuse, and educating everyone on having healthy relationships.”

Bridget Gibson and I plan to team with the Rev. Barnes by conducting awareness meetings in January 2022. With the help of God, we shall overcome. The Rev. Rosalind Barnes is grateful to God that we made this connection to assist her with domestic violence in her country. To God be the glory for what he has done, is doing, and shall do in all of our lives for accepting the challenge to do his will, his way. ❏ ❏ ❏

and innovate for kingdom-building. Following the 51st Session of the General Conference in Orlando, Florida, in July 2021, Bishop Wicker was assigned to serve the 8th Episcopal District comprised of Louisiana and Mississippi.

Both Bishop and his wife, Episcopal Supervisor Rev. Dr. Constance Belin Wicker, are from the Louisiana Annual Conference. He is the son of Greater Turner Chapel AME Church in Greensburg, Louisiana, and Supervisor Wicker is from the Greater Greene Chapel AME Church in Baton Rouge.

Coordinating a grand July welcome at the Fairview Inn in Jackson, Mississippi, were the Reverends Michele R. Goodloe, president of the Presiding Elders’ Council - 8th District, and Dr. Samuel H. Boyd,

Sr., pastor of Pearl Street AME Church. During the welcome celebration, the Episcopal leaders expressed pride and special energy in serving the Exciting, Energetic, and Enthusiastic Eighth Episcopal District, declaring, “We have returned home again, and I am the happiest bishop in the AME Church connection!

We are ‘from you, of you, and with you.’”

Days following the welcome, Hurricane Ida devastated the coastal areas of Louisiana and Mississippi. Nevertheless, Bishop Wicker and the elders of the church stood in the spirit of restoration, declaring: “God is stronger than any hurricane; therefore, we have decided to trust God for restoration, believing Psalm 34:4: I sought the Lord, and the Lord heard me and delivered me from all my fears.” ...continued on p3

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Bishop Wicker hit the ground running, eager to serve the people and communities in Mississippi and Louisiana “in the spirit of Henry McNeal Turner, ‘I will not die!’” The annual conferences began in Mississippi in October, with the banner theme, “RESTORE” (1 Peter 5:10). At the closing of the Annual Conference series in his native Greensburg, Louisiana, on October 31, 2021, Bishop Wicker announced plans to meet all the ministry leaders and members on November 18-20, 2021, at the Bonner-Campbell Multi-Purpose Center on its 57-acre campus located off Old Hwy. 80, in Edwards, Mississippi.

Bishop Wicker envisions a strong focus on ministries, and community engagement and building. At the November meeting in Edwards, Mississippi, he and his administration will activate and launch the Model Ministry of 8 C’s: Christ, Church, Community, Credit, Credibility, Capital, Collateral, and Character. These support the driving focus of the vision to “Restore.”

He expresses gratefulness to the clergy and laity of the district for work done in the district thus far. “I’ve not seen such great faith,” says Bishop Wicker. “Eye has not seen, nor ear heard, nor have entered into the heart of man, the things which God has prepared for those who love him.” (1 Corinthians 2:9) Economic empowerment is Bishop Wicker’s high priority. He challenges the 8th District to restructure and liquidate all debt. “With God on our side,” he stated, “we shall embrace and meet the challenge: Debt Free N ‘23!” All church correspondence will bear the challenge, Debt Free N ’23!, in-keeping with biblical scripture, “Owe no man anything, but to love one another.” (Romans 13:8a) “Relationship is the point. Vision will give you relationships,” notes Bishop Wicker. He pledges to lead ministries of the Episcopal District in outlining plans to implement this most powerful and effective model (8 Cs) of equipping the disciples for 1) growth in the knowledge of Christ and 2) building effective relationships with the ecumenical faith communities, governments, educational institutions, corporate entities, and people in communities at large.

Driven passionately by the spiritual and biblical mandate of the African Methodist Episcopal Church, Bishop Wicker vows to teach, train, and develop God’s church. He is a strong advocate for social justice, economic empowerment, community, and professional development; he states emphatically, “The church is at critical crossroads; we must be more visible in our communities in Louisiana and Mississippi. We must take the church to our communities!” ❏ ❏ ❏ ...From Passing the p1 transferred the mantle to Elisha, who received the power to do greater works than that of his predecessor. Every parent should desire that their children succeed at a greater level than they did.

The same should apply to the church. One generation should desire that the next would excel and do greater works in advancing the kingdom of God. The sages are responsible for providing wisdom, knowledge, and the history of the church to create a place of holistic ministry. However, often, they failed by holding on to positions for extended periods and maintaining outdated traditions.

Opportunities provided for those of us in younger generations to serve in leadership roles are offered as a means to utilize our gifts but come as well with a hidden agenda to silence our voices and exclude us from the organization’s total operations. In doing

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...From The Last p1 by the Holy Spirit, began “Victorious Prayer Week” every night, Monday-Friday, at 6:00 p.m. His initial intention was to do so for only two weeks, but it was so popular and effective that two weeks became 84 weeks. Prayer sessions were led each night by a member of our devoted ministerial staff. At the end of each scripture reading and ministerial prayer, participants offered prayer requests for loved ones afflicted with and dying from COVID-19 and other calamities.

Throughout the pandemic, the Rev. Norris wrangled with the insurance company.

Finally, necessary repairs were made, and the Rev. Norris, after a great deal of negotiations, was able to secure a more reasonable mortgage rate, and on its 96th Anniversary, the doors of St. Luke reopened. We were able to go back to our home.

On Sunday, November 7, 2021, exactly three years later, God reopened the church doors with a new roof and a mortgage-burning ceremony! During that tumultuous time, $875,000 had been paid in full! Faith in God took us from homeless with a heavy mortgage to restored and debt-free!

Elected as a general officer at the 2021 General Conference, the now Rev. Dr. Marcellus A. Norris would leave us to lead the office of Evangelism and Church Growth and Development of the African Methodist Episcopal Church. November 7, 2021, was his last Sunday as the pastor of St. Luke AME Church-Harlem. I am still amazed at the awesomeness of how God grew us closer and elevated the Rev. Dr. Norris for his guidance and leadership. The Rev. Dr. Norris kept us focused and faithful, and we are now a more loving, Bible-reading house of prayer.

I am almost grateful for what we were confronted with, for it showed us how God works in the wilderness if we are obedient. John 15:4 says, “Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me.” Likewise, Deuteronomy 31:6 reminds us to, “Be strong and courageous. Do not be afraid or terrified because of them, for the Lord your God goes with you; he will never leave you nor forsake you.” God never left us, and we never stopped praising him!

Like my three years in the shelter and Jonah’s three days and nights in the belly of the fish, St. Luke grew spiritually, and the congregation strengthened in its relationship with God. Second Corinthians 4:8-9 comes to mind as I reflect on this past—but not final—journey: “We are hard-pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed.”

Once again, the worshippers at St. Luke were redeemed, delivered, and set free!

Give God glory!

Sis. Avis Y. Hudson is the administrator and pastoral assistant of St. Luke

so, our divine purpose may be forfeited under the guise of “an offered opportunity.” However, in many cases, we are manipulated by the “powers that be” to work within the means of limitations, controlling how a mantle created by God, and not human hands, is carried (1 Peter 4:10). This can and should become an opportunity to train the next generation to properly serve the AME Church with integrity (1 Timothy 4:11-16).

Failure to provide these tools will hinder not only the transference of the mantle but also the experience of a mass exodus of the next generation, who will end up connecting with other ministries not steeped in tradition, but utilizing modernized means of worship.

Continue to Press Forward!

When God has given you a task (purpose), it is important never to allow anyone to hinder your

mission! Your assignment is not created by human beings or found in titles. Assignments come from God. Although it is important to respect those who have rule and authority over you, it is equally important to obey the voice of God as it relates to his call on your life (Romans 8:33-39).

The late Congressman John Lewis coined the statement, “Make good trouble,” as a means to encourage those who would follow him as he passed the mantle to be different and to make a difference in the lives of the people they encountered. I love the African Methodist Episcopal Church, and I endeavor to make a difference where I serve—to get into “good trouble.” Therefore, I am working toward a church that my children and the generations to come will love just as much as I and others do.

Let’s make some “good AME trouble!” ❏ ❏ ❏

AND THEY TURNED THE TRUTH INTO A LIE

By Dr. Brandon A. A. J. Davis, Contributing Columnist

While preparing for a church anniversary sermon, I was struck by the theological and biblical nuances of Romans 1:25a juxtaposing the social inefficacy of black and brown people and the normalization of being treated as equal people among the social and political contrasts of society. The (a) clause familiarly spoke to me, however, strange, because the intent and purpose of this article is to voice my concerns and encouragements as we prepare for municipal elections.

Paul writes, according to the Common English Version Anglicised: “They gave up the truth about God for a lie….” The American Standard Version reads slightly different; it says: “for they exchanged the truth of God for a lie….” Each version bears the context and purpose for this epistolary; nevertheless, further exegetical work is required to extricate the socio-political, contextual, and historical revelations within this verse h ...continued on p4 of scripture. Yet, for this social discourse, it does not take a rocket scientist to identify [they] in this pericope of social divination responsible for hidi hiding the

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...From And They p3 truth about black people regarding voting and voter turnout.

For centuries the black man and woman have been mislabeled, mischaracterized, and misunderstood, often being ridiculed for our enslavement, unfair treatment as human beings, and responsible for our social conditions. Societal constructs were even created to give credence to white people’s unfounded fodder regarding the social and intellectual make-up of black people. From social contract theories to claims of pseudospeciation – black people in America have had a daily fight with unearthing the truth of our inhumane discontent, as well as actualizing the reality through our lived experiences.

It was Georg Wilhelm Friedrich Hegel, a German father of idealism and principal architect of social contract theory, who ignorantly said of Africans: “Negroes are to be regarded as a race of children who remain immersed in their state of uninterested naïveté.” Without evidence, facts, empirical data, or research, he unfoundedly mislabeled a race of people with whom he had no actual dealings or experience. Unfortunately, Hegel’s ubiquitous lies about the African man and woman are not relics of the past; daily, we encounter those same unfounded truths related to voting and voter turnout.

Since the 1870s, suppression of black votes and voter participation has been a real issue in this country. Spectacularly, the leaders of the federal government in both national and state-level elections stooped lower than ever to keep black people from voting. If nothing else captures our attention, let the national tragedy and miscarriage of justice of this past presidential election and the senatorial election in Georgia remind us of the serious urgency of now!

Voter education contributed to the black vote turnout of 2020, and it has been the main staple of the black church and grassroots organizations. Years of social activism and work by voting rights activists – showing young and seasoned people the value democracy contributes to their everyday lives made it possible for us to evict the most politically incompetent, racist, and vicious mongrel out of the White House. Nonetheless, what we did in 2020 will not be enough. Political landscape change begins with local and municipal elections. It is never enough that black voter turnouts happen at the national election level only to forsake the efficacy of midterm and municipal elections as an inconvenience of our time. At some point, we must become seriously concerned about the lies white people tell about the political involvement of black people and the conspiracy theories we hold as evidence for why we ignore our role in shaping government and governmental policies that come from faces that look like us.

As states prepares for the next round of elections, I employ every pastor, clergy leader, layperson, and community activist to do all they can, while they can, to ensure the truth concerning the urgency of change is not ignored by our people. We must steadfastly educate, inform, and lead by example as we stem the tide of political and social change in this state. Do not settle for the convenience of a lie – the truth will do every time. Voting is not an unnecessary byproduct of human civility; it is a humane calling of epic social proportion that requires the attention of those who seek to embrace its pervasive powers of democratic change. ❏ ❏ ❏

THE TRUTH IS THE LIGHT

By Rev. Dr. Charles R. Watkins, Jr., Senior Columnist

Based on Biblical text: Psalm 119:98-100: Your commandment makes me wiser than my enemies, for it is always with me. I have more understanding than all my teachers, for your decrees are my meditation. I understand more than the aged, for I keep your precepts.

I can recall carpooling with two pastors with whom I have enjoyed riding and talking. I must admit, however, that no three people are riding together anywhere with a more flawed sense of direction. Yes, we employ a GPS that gives us road-by-road directions to our destination when set to where we are headed. The problem for us is that in order to get the full benefit of the direction-giving system, we would have to stop talking and listen to the instructions. I have noticed that the system is great at giving instructions and will continue to do so just as long as we attempt to obey them. Fortunately, when we find ourselves engrossed in conversation to the point, we miss our turn, the system will inform us that she (a woman’s voice) is “Recalculating!” We are then given new instructions to get us back on the right course. When we remain quiet long enough to stay on course, we have no problem reaching our destination. However, as our conversations become more and more animated and we continue to miss turns, seemingly refusing to follow the instructions that the system is giving us, it automatically stops speaking to us. My guess is that the GPS figures there is no reason for it to keep giving us directions because obviously, we must know where we are going.

Do you think that when we have not heard from God in a while, maybe he thinks there is no reason for him to keep giving us directions because we must obviously know where we are going? Could the way we act suggest to God that we do not need his advice to reach our destination? We do not listen to God’s navigational system anymore because we think we know where we are going.

The word of God is a navigational system that is just as portable and even more reliable and trustworthy than any we can purchase to drive by. Thankfully God’s navigational system is set, leading to one destination, and that is heaven. However, there are directions for every side trip we find along the way.

Our text reminds us that God divulges his directions in three distinctive ways. The text refers to these methods as the commandments, testimonies, and precepts.

The commandments, God’s list of moral imperatives, provide the foundation for Christianity. It is in the commandments that God declares his commitment to

us as he reminds us, “I am the Lord thy God!” God demands our allegiance to him, admonishing us, “Thou shalt have no other gods before me.” In the commandments, God lays out a basic moral lifestyle encouraging us not to pay attention to anyone but him, not to make anything more important than him, and not to kill or steal, promising that will keep us connected to him, as long as we follow his directions and obey his commands.

As we live out the commandments, we become a living example for others many times, even attracting the attention of the unsaved. Living out the commandments helps us as the text says, “Thy commandments have made me wiser than my enemies.” The suggestion, of course, is that knowing God’s commandments will keep us one step ahead of trouble.

We each have a testimony of what God has done for us. God has a testimony as well. God testifies of what he has already done for every generation before us. All the past illustrations of how much God loves us and cares

for us are testimonies of his goodness, mercy, and his grace. There are no testimonies more convincing than God’s testimonies as they are his witness to a sinful world.

The text says that we should meditate on them because testimonies breathe life into our circumstances, pointing the way to wholeness and giving us hope.

Finally, God reveals his directions to us in precepts.

Precepts are principles, rules, guidelines, and instructions. The text admonishes us that precepts are meant to be kept. In other words, we cannot straddle the fence. It must be God’s way! “Not my will but thine, be done.” The will of God will never be accomplished by those who are not totally obedient to him. We can not have one foot in and one foot out. Life is no game.

God is in charge. He makes the rules. If we live by them, we have eternal life. If we do not, we will be lost.

Playing both sides against the middle leads to death!

We cannot be saved on Sunday and full of the devil the rest of the week. That lifestyle ends in destruction.

In those times when we wander off course, when we feel lost, and we cannot sense the presence of God, and we think that God is not able to see us remember that God does see us. Fortunately, when we find ourselves engrossed in life to the point we miss our turn, God’s navigational system will inform us, that he is “recalculating!” He will give us new instructions to get us back on the right course. When we remain obedient to his commandments, testimonies, and precepts long enough to stay on course, we have no problem reaching our destination. The invisible hand of God is always actively reaching out to set us free and bring us home. Just take hold of him, and cooperate by living by His set of laws.

The Reverend Dr. Charles R. Watkins, Jr., is the pastor of James Chapel AME Church in Charleston, South Carolina.

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SONS OF ALLEN LITERARY REPORT FROM THE 18TH SESSION OF THE SOUTHWEST TEXAS ANNUAL CONFERENCE To: The Right Reverend Adam Jefferson Richardson, Presiding Prelate of the 10th Episcopal District, Dr. Connie Richardson, Supervisor of Missions, Presiding Elders, and Members of the Southwest Texas Annual Conference In St. John 1:40-42, we find familiar verses that significantly impact the character and personality of men in terms of developing a ministry for both clergy and lay, established in the context of Christian brotherhood. It reads: One of the two who heard John speak and followed him was Andrew, Simon Peter’s brother. 41 He first found his brother Simon and said to him, “We have found the Messiah” (which is translated Anointed). 42 He brought Simon to Jesus, who looked at him and said, “You are Simon son of John. You are to be called Cephas” (which is translated Peter).

40

The ministry of Christian brotherhood involves the totality of the believer’s life – their time, wealth, gifts, strength, family, business, home, etc. Total Christian brotherhood involves consecration of the life of the individual to the service of God and their fellow brother(s). This ministry is designed to provide a theological and practical approach that establishes an authentic godly connection within the brotherhood, thereby reducing the spiritual, social, political, and psychological sluggishness that had been allowed to enter the church.

Spiritually Christian brotherhood is designed to develop biblical knowledge and strengthen the faith of other men so that they are empowered to weather the social, political, and psychological challenges presented within society. Within the spiritual context of Christian brotherhood, men become men of vision as they provide relevant biblical information that moves others to a fuller spiritual understanding of God’s word. In Proverbs 29:18, we find the purpose of being visionary: “Where there is no prophecy, the people cast off restraint, but happy are those who keep the law.”

Christian brotherhood exhibited in the social context is designed to produce men of purpose who welcome the opportunity to assist others with available resources for social growth and social sustainment. Matthew 25:40 indicates, “And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” This indicates essentiality within the Christian brotherhood to comprehend God’s social plan of acquiring, instituting, and solidifying fellowship within the community of brothers through experiential encounters with those alienated. Within Christian brotherhood, the social connection unites individuals through shared experiences and centers believers in holiness, subsequently inserting the valued opinion of each other as a priority, thus creating a social bond of fellowship manifested in the pursuit of the good of those excluded.

Christian brotherhood demonstrated in the political context is designed to produce men of valor as they organize a godly movement that speaks truth to power. Here brothers develop a strategic plan that addresses disenfranchised people within the community by registering new voters and encouraging voters to participate in the political process. Philippians 2:3 reminds us to, “Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves.” Suggesting that the prominence of community service is vital for discipleship advancement that seeks to cultivate a culture seemingly isolated from mission reach.

Christian brotherhood concerns itself with the psychological posture of men in that it is designed to produce men of standards who exemplify the character and personality of Jesus the Christ. The psychological posture of Christian brotherhood must function within the biblical context of Isaiah 26:3, “Those of steadfast mind you keep in peace—in peace because they trust in you.” This context of brotherhood is fundamentally rooted in establishing the mind of Christ through biblical training and brotherly fellowship, as it seeks to develop others to trust that the works of Jesus on the cross, did in fact, work.

The aim of Christian brotherhood is quite simply to obey the command of God and to will what God wills, as men walk daily in the way of grace.

Recommendation (s): 1. Local congregations develop and implement a Sons of Allen ministry as outlined in the AMEC Discipline Section V., pg. 519.

2. Local congregations work in partnership, sharing (technological, experiential) resources with other congregations.

3. Local congregations develop a vision and mission statement that specifically addresses Christian brotherhood.

The challenge of Christian brotherhood seeks the heart, searches the mind, explores the soul, and admonishes brothers to develop a ministry that addresses the needs of men as they face spiritual, social, political, and psychological challenges.

Humbly submitted, The Reverends Samuel Powell, Jr., Mark Peters, Mark Washington, and David Bradford. Delegates Ben Fleming, Herman Graves, Lorenzo Miles, and Charles White. ❏ ❏ ❏

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154TH SESSION OF THE TENNESSEE ANNUAL CONFERENCE Media and Public Relations Report

Bishop E. Anne Henning Byfield, Presiding Prelate; Supervisor Ainsley Byfield, Episcopal Supervisor; The Reverend Alexander Gatson, Host Presiding Elder, North District, The Reverend Sidney F. Bryant, Associate Presiding Elder-South District; The Reverend Troy Merritt, Associate Presiding Elder-Nashville District; The Reverend Ralph Johnson and Rev. Anthony Lyle, Co-Host Pastors; Connectional, Episcopal District, and Conference officers, pastors, and members of the 154th Session of the Tennessee Annual Conference.

We beg leave to present the following report of the Committee on Media and Public Relations.

During this time of change and “Thinking Big,” it is important that our churches remain relevant and engaging through the power of God’s word and the use of media to reach an everexpanding audience. Our message must reflect our mission while selecting the best method to reach the masses while still connecting with those in your local congregation. During the pandemic, many churches were forced to use Zoom, Facebook, YouTube, and other forms of virtual and social media to conduct worship services, business meetings, and other activities. This transition to virtual means is extremely important because research shows that video still ranks as the number one way to engage with church members. People still desire to see and be seen, so we must ensure our online message connects the mind, body, and spirit.

Therefore, we believe that the use of virtual and social media platforms must continue and be expanded to meet the spiritual needs of our congregations and the communities we serve.

However, the way that we present information and inspiration from our churches must shift.

According to Katie Allred with ChurchCommunications. com, “Simple social media posts are not going to cut it anymore.

People need something that is going to stop their scroll and catch their eye.” So, ministry leaders must focus more attention on the quality of your content and less on the quantity of your content.

This redirection is how you are going to reach more people with the love of God on virtual and social media.

Our committee suggests the following recommendations regarding Media and Public Relations in the Tennessee Annual Conference: 1) Each church must ensure that the contact information (i.e., church address, phone number, website, service times, and location) for their church is updated, accurate, and includes the name of the current pastor and Episcopal leadership. This should be done immediately and includes all websites and all social media outlets.

2) Each church must make a choice to use the best platform of social media that can be maintained and updated frequently with a goal of weekly posts on Facebook, Twitter, Instagram, or other social media platform. These platforms provide an ideal place for marketing the church with picture updates, sermon notes, prayer ministry, and supporting local community projects. Please designate one person to coordinate these posts and updates for your church.

3) Each Presiding Elder District should appoint a Virtual Ministry team to host training, give technical assistance, and establish best practices for the use of media within the local church.

Additionally, we encourage the hosting of quarterly virtual meetings and worship services (i.e., Holy Week, Advent, AME/ Bible Trivia, YPD Study Groups) to encourage local churches to stay connected, informed, and engaged with virtual media for spiritual growth.

Social media is not just a trend that will fade ...continued on p27

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DECEMBER 2021

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CONNECTIONALNEWS

BUSINESS CONNECTIONS WITH XENIA FOR WILBERFORCE STUDENTS The nation’s first, private, Historically Black College/University (HBCU) has begun “Town and Gown,” an official partnership with the city of Xenia, Ohio. Wilberforce University’s geography is Xenia Township in the suburb of Wilberforce, but much of its business connections are within Xenia. With that in mind, a recent VIP mayor’s reception highlighted w pproposals between the university and its neighboring municipality. “This initiative is not just going to just build jobs, but it will also bring ideas to the in table,” said Xenia’s Mayor Sarah Mays. “This will also bring new, innovative ta ways to move forward.” w Along with Mayor Mays, event attendees included members and officers oof the Wilberforce University Student Government Association, President Elfred Anthony Pinkard, Vice President Natalie Coles, Provost Johnny E D. Jones, and Chief Operating Officer William Woodson, among others. “We are so thrilled to be D working closely with Mayor Mays and her team at the city of Xenia,” said Wilberforce University VP w oof Advancement, Natalie Coles. “The ‘Town and Gown’ initiative will take advantage of areas where ccollaboration offers a greater impact to our students and the citizens of Xenia. Being good partners and neighbors makes good sense.” n The reception cemented the Town and Gown initiative, designed to promote internships and eemployment with Xenia for Wilberforce students and strengthen the relationship between the city and the th h university. Additionally, Wilberforce participated as a sponsor of the Xenia Mayor’s Prayer Breakfast held October 22, 2021, at Emmanuel Baptist Church, and the two groups are working to identify h ppartnership opportunities that will enhance broadband infrastructure on the campus in the city. The uuniversity’s executive team is also looking forward to a mid-November meeting with the Xenia Chamber oof Commerce that will be held on the Wilberforce campus.

Wilberforce University, founded in 1856, is the nation’s first private, Historically Black College/University founded by people of African descent. Located in southwest Ohio near C Dayton, the university is a member of the United Negro College Fund (UNCF), the Ohio D Link Library Consortium, and the NAIA Conference. According to HBCU.com, Wilberforce L University is among the top five HBCUs in the midwest.

U

HIGHLIGHTS OF DUPAGE AME CHURCH GIRL SCOUTS The DuPage AME Church Girl Scouts have continued to stay active throughout the COVID-19 pandemic. Our Girl Scouts range from kindergarten-12th grade, and we are currently meeting via Zoom or outside, weather permitting. The Girl Scout program is girl-driven, reflecting the ever-changing needs and interests of participating girls.

It provides girls with a wide variety of opportunities. DuPage AME Church Girl Scout’s current roster consists of 20 adult leaders with 60 scouts.

Troop 357-Class of 2020 (12 scouts with 9 Gold Awards) bridged out of Girl Scouts in June 2020. Under the leadership of Ms. Michele & Mrs. Etiennette, the Scouts Gold Awards covered areas from Autism, Influenza Awareness, Music Therapy, ADHD 101, Reading Awareness, College Prep 101, Self Esteem Awareness, College Prep Ins & Outs, and Diabetes. Troop 357 started as kindergarteners, and 75% of the girls were in the troop since kindergarten/1st grade. During their scouting years, this troop traveled to Savannah, Georgia; Wisconsin Dells, Wisconsin; California’s Great America; and an annual Girl Scout Ski Trip to Grand Geneva, Wisconsin.

Troop 1582-10th Grade Cadettes (10 scouts), under the leadership of Mrs. Etiennette, has been keeping busy since the pandemic. This senior troop participated in the DuPage AME March for Justice and Peace and a golf outing. They also delivered thank you cards to healthcare providers, donated water to Hessed House Homeless Shelter, and made blankets for cancer patients. These young ladies are currently working on their Gold Awards.

Troop 863-8th Grade Cadettes (14 scouts) is under the leadership of Mrs. Danell. Scout Landyn completed a research project on children with the medical diagnosis of Autism; she expanded her passion into action Troop 357 Scouts & Leader (Bridging) Troop 1582-March and volunteered at a special needs Troop 357-Gold Award Workshop Ms. Michele & Mrs. Etiennette for Justice and Peace COVID-19 vaccination clinic. This clinic partnered with an autistic organization and had social/emotional and sensory supports to help autistic children understand vaccination. Scout Morghan’s school nominated her to participate in its HBCU Summit Series. In addition, she was selected for Black Girls Rock and a mentoring event in the Kids Golf Foundation of Illinois.

Troop 25-7th Grade Cadettes (6 scouts), under the leadership of Ms. Michele and Mrs. Danell, these young ladies made pandemic care packages and gave them to the elderly within the church/community. They also completed a Girl Scout Journey and will begin working on the Silver Award this year.

Troop 169-6th Grade Cadettes (16 scouts), under the leadership of Mrs. Darnetta, bridged to the next level of Girl Scouts. During the past 12 months, they installed a Buddy Bench at the local school and installed a water filtering system at DuPage AME Church. This troop meets once each month, and over the past year, they have attended a Chicago White Sox game and completed a bike ride for Healthy Awareness. They are currently working on the Silver Award.

Our upcoming events include Trunk of Treats and Learn How to Double Dutch.

...continued on p7

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...From Highlights p6 Visit the DuPage Girl Scout Website or, to learn how to start a Girl Scout or Boy Scout Unit at your church, please contact Vivianne Frye-Perry at vfrye-perry@amescouts.org for Girl Scouts or Clarence Crayton at ccrayton@

Also, visit us on Facebook at AAMES Scouting Connection. ❏ ❏ ❏

Troop 169-Bike Ride Daughter & Dad

Troop 25-Pizza Outing

Troop 55169, 55339, and 50726 donated over 300 food items to DuPage AME Reach Program.

Troop 169-Bike Ride Daughter & Dad

amechurchgrowth.org/annualseminar CONNECTIONALNEWS

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amescouts.org for Boy Scouts.

Troop 1582-Golf Outing

Troop 25-Pandemic Care Packages

DECEMBER 2021

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DECEMBER 2021

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ECUMENICALNEWS

JAMES H. SALLEY NAMED PRESIDENT/CEO OF AFRICA UNIVERSITY (TENNESSEE), INC. James H. Salley, a passionate, charismatic, and demonstrably effective leader in institutional advancement, has been named president and chief executive officer of Africa University (Tennessee), Inc. The Africa University (Tennessee), Inc. Board of Directors, meeting in a virtual plenary on October 18, 2021, voted to create the position of president/CEO and name Salley to it as part of the ongoing evolution of governance within the United Methodist-related institution. The new role is in addition to Salley’s current responsibilities as associate vice chancellor for Institutional Advancement.

“We are thrilled to name Mr. Salley the first president/CEO of Africa University, Inc., the U.S. organization that raises, holds, and distributes funds for the benefit of Africa University,” said Board Chairperson Mrs. Lisa Tichenor.

Africa University (Tennessee), Inc. is the oldest of three legal entities that comprise Africa University. It is a registered U.S. 501c3 non-profit organization created in 1988 to enable the birth of Africa University as part of the global mission and ministry of The United Methodist Church.

Two Zimbabwe-registered entities were subsequently added—Africa University (Zimbabwe), which delivers the teaching/learning, research, and community outreach operations of the institution; and the Mutare United Methodist Educational Company (MUMEC), which holds title to Africa University’s physical assets in Zimbabwe such as land, buildings, and other infrastructure.

Members of the board of directors serve on all three corporations; among them is Bishop Julius C. Trimble, who leads the Indiana Conference of The United Methodist Church and is both a major donor and a tireless advocate for Africa University (A.U.).

As chair of the Africa University (Tennessee) Board Development Committee as well as the Advisory Development Committee, Bishop Trimble helps to

guide the institution’s friend-making and fundraising initiatives.

“Mr. Salley’s record of leading the efforts to raise friends, funds, and institutional stability and growth for A.U. is well documented,” said Trimble. “The growth in enrollment of students and the expansion of buildings and partnerships is a reminder that with God, all things are possible. This new role allows Mr. Salley to continue to cast the vision and open partnership windows for resources as he works with his Africa University Development Office (AUDO) team, the vice-chancellor, and the leadership team of Africa University (Zimbabwe), and friends of Africa University across the globe.”

Known to many as “Mr. Africa University,” Salley was a member of the site selection committee, which chose Old Mutare, Zimbabwe, in 1988 as the future home of Africa University. In addition, he served on Africa University’s founding Board of Directors, representing the General Board of Global Ministries.

In 1992, Salley left the university board and a senior institutional advancement role at South Carolina State University to become Africa University’s chief advancement officer. In addition, he established the Africa University Development Office (AUDO), located within the headquarters of the General Board of Higher Education and Ministry (GBHEM) in Nashville, Tennessee.

“The AUDO, managed by Mr. James H. Salley since 1992, has developed into a major organization requiring leadership of a CEO,” said Tichenor. “With over $100 million in endowed funds, it requires the structure and leadership to continue to build Africa University. In addition, as The United Methodist Church determines its course, Africa University will have a strong presence to ensure support for future African students.”

Bishop Mande Muyombo, a two-time graduate of Africa University, leads the North Katanga Episcopal

Area and chairs the Africa University (Zimbabwe) Board of Directors. He highlighted Salley’s hard work and dedication.

“He has been the face of Africa University and has been preaching Africa University in the power of the Holy Spirit throughout the USA and the world,” said Muyombo. “To name Mr. Salley as president/CEO of Africa University (Tennessee), Inc. is a recognition of the growth of Africa University, and its nearly 30 years of investing in Africa’s future. It is also a celebration of the hard work of the General Board of Higher Education and Ministry (GBHEM), the agency that has been the focal point for the implementation of the vision of The United Methodist Church of a university for all of Africa.”

A task force chaired by the general secretary of GBHEM, the Rev. Greg Bergquist, is currently examining how A.U. and GBHEM will relate to each other and work together in the future. The task force is focused on governance and sustainability issues and will report its findings and recommendations for Board action in 2022.

Bishop Minerva Carcaño is vice-chairperson of the Africa University (Zimbabwe) Board of Directors and chairperson of the Personnel Committee. She noted that the position of president/CEO of A.U. (Tennessee), Inc. was envisioned from the beginning of the planting of Africa University. “This position will include a high level of oversight in the areas of development, finance, scholarship administration, and audit,” said Bishop Carcaño. “(It) creates an administrative structure that allows this critical work to be done more effectively and efficiently both in the U.S. and in Zimbabwe. It is a sign of ...continued on p9

WHAT ARE WE HARVESTING TOGETHER?

By Rev. Dr. Angelique Walker-Smith

When [Jesus] saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, “The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into his harvest.” Matthew 9:36-38 The harvest season is normally beautiful, bright, and full of glory. In North America, many of us are now experiencing this as we view the colorful foliage and behold anew the beauty of the trees, leaves, and other plant life. No matter where you live in the world, you can witness this splendor of God’s glory through various media.

But today we are seeing fewer glimpses of this glory as climate change increasingly robs the earth of previously predictable seasons of transition. Instead, we see our lack of care for creation. We see a lack of human laborers planting good seeds for a harvest that feeds all.

These matters are being discussed this month at the U.N. Climate Change Conference of the Parties (COP26) in Glasgow, Scotland—even as climate change takes its devastating toll on the people and the land, dramatically decreasing access to nourishing food. As COP26 summons us to this emergency, we are reminded that the Bible has always summoned us to be good laborers who invest in good labors that yield harvests with and for all. Today, as in biblical times, Matthew 3:22-23 suggests we are “falling short of the glory of God.” It is especially hard to hear that we are falling short of God’s glory as we continue to cope with a pandemic that, like climate change, has deepened historic inequities and exposed the reality that not all people share in a just and plentiful harvest. These inequities are manifested in policies and practices that limit access to full employment, that limit access to land and nourishing food and water, and that limit access to a lifesaving vaccine. This reality bares our lack of will to eliminate gender and racial discrimination through systemic change.

Yet, God says that the harvest is plentiful—despite the few laborers committed to a harvest by and for all. While many of us do harvest what is good for us individually and within our family and friendship networks, the challenge and opportunity our faith offers is to live more fully into loving our neighbors as an expression of how we love God. I Corinthians 13 is our guide for appreciating the definition of love by all of us to harvest what God has given for all of us.

May this season be a time for you to recommit to this vision of harvesting individually and collectively with and for all, in love.

Angelique Walker-Smith is senior associate for Pan African and Orthodox Church Engagement at Bread for the World.

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NEW REVISED STANDARD VERSION BIBLE UPDATED WITH CONSIDERATION FOR ‘MODERN SENSIBILITIES’

By Adelle Banks, Religion News Service

An updated edition of the New Revised Standard Version of the Bible includes thousands of changes in language, reflecting the research of a wide range of scholars who spent four years reviewing its contents as well as taking into consideration “modern sensibilities.” For example, a verse in the New Testament Book of Galatians that previously referred to the sons of Abraham as “one by a slave woman and the other by a free woman” will instead read “one by an enslaved woman and the other by a free woman.” The second chapter of the Gospel of Matthew will tell of “magi” rather than “wise men” coming to Jerusalem after Jesus’ birth. A reference to “sin offering” in the Hebrew Bible’s Book of Leviticus has been updated to the more precise “purification offering.”

The New Revised Standard Version Updated Edition Bible is the result of a commission of the Society of Biblical Literature by the National Council of Churches (NCC), which includes dozens of denominations representing 30 million church members. Representatives of both organizations joined in a presentation Tuesday (November 16), as NCC subsidiary Friendship Press released the newest rendition of the translation, which was first published as the New Revised Standard Version in 1989. “It is both ecumenical and interfaith, suitable in Catholic, Protestant, Orthodox, and Jewish contexts,” John Kutsko, SBL’s executive director, told the dozens attending the event via Zoom. “In a period of social and political divisiveness, it’s a virtue to be celebrated.”

A 36-page sampler details relatively few of the some 12,000 substantive changes — out of a total of more than 20,000 revisions — made for the new edition, which scholars made clear was not a new translation. Some of the updated wording is based on what Kutsko called “new compelling textual evidence,” including findings in the Dead Sea Scrolls on the West Bank’s Qumran region. For example, more than 25 words are added to a reference to David in First Kings, which now reads, “‘Since the day that I brought my people Israel out of Egypt, I have not chosen a city from any of the tribes of Israel in which to build a house, that my name might be there, nor did I choose anyone to be a ruler over my people Israel. But I have chosen Jerusalem in order that my name may be there, and I have chosen David to be over my people Israel.’”

Bob Buller, director of Society of Biblical Literature (SBL) Press, said the new version also reflects “thorough and professional copy-editing” that removed outdated aspects of the language and made other improvements. “For example, the NRSV lowercased the names of some Jewish holidays and holy days, such as Passover, Sabbath, and Festival of Unleavened Bread,” he said. “This could be interpreted as a sign of disrespect for these Jewish holy days, so we capitalized them just as we would for other religious communities.” He further noted that the new edition does not use the word “girl” when referring to a young woman. Mark 14:69 now speaks of a “female servant” instead of a “servant-girl.” Other changes reflect a decision to avoid identifying people based on their disabilities. A verse in Matthew that previously referred to “demoniacs, epileptics, and paralytics” now reads “people possessed by demons or having epilepsy or afflicted with paralysis.”

Shively T.J. Smith, a New Testament assistant professor at Boston University School of Theology who edited First, Second, and Third John for the project, said she appreciated the range of voices that were heard and considered as the updated edition took shape. “The NRSVue is an updated English translation that listened broadly and closely to a variety of faith-based constituencies, reading the Bible in our current times,” said Smith, who worked with focus groups and discussed the updated edition with African Methodist Episcopal Church bishops and students in her classroom. “It attempts to reverse the historic trend in translation history from the 19th and 20th centuries in which some Christian communities and scholars of the Bible were historically excluded from the translation endeavors of our English Bibles.”

Over two years, seven general editors and 56 book editors used Dropbox, tracked changes and other tools to organize their rationales for proposed revisions. In addition, they held 76 two-hour meetings about the Hebrew Bible, New Testament, and the Apocryphal/deuterocanonical books, frequently used by Catholic and Orthodox communities before the NCC governing board approved the NRSVue in October.

ECUMENICALNEWS

DECEMBER 2021

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...From James p8 the maturing of A.U. and signifies a historic moment in which a significant step toward shared leadership and true partnership between A.U. Zimbabwe and A.U. Tennessee has been taken,” said Carcaño.

Throughout their deliberations, Board members celebrated many positive developments and successes that cement Africa University’s position as a leader in African higher education: • Despite the challenges posed by the COVID-19 pandemic, more than 700 students are currently in residence on Africa University’s main campus.

Zimbabwe’s progress with vaccinations and in containing coronavirus infections led to a relaxation of restrictions. As a result, Africa University was able to invite students who are benefiting from scholarships and those for whom access to physical learning facilities such as laboratories is essential to return to the campus in September.

• There is significant growth in student enrollment: Africa University has 3,116 students enrolled for the 2021-2022 academic year, of whom 540 are studying part-time. There are 27 African nations represented in the student body this year, and 57.5 percent of the students are female.

• Demand for on-campus housing continues to grow, leading the East Ohio Conference of The United Methodist Church to respond: East Ohio United Methodists, under the leadership of Bishop Tracy S. Malone, are set to complete a three-year campaign to fund the construction of a women’s residence hall one year early. With gifts and pledges exceeding $1.5 million and close to $1.2 million already collected, the East Ohio Conference’s “Teach*Reach*Bless” campaign committee expects to reach its goal by December 2021, instead of year-end 2022 as initially projected.

• Enrollment is driving growth in faculty numbers: The University is hiring ten new lecturers this year due to the growth trend in its academic programs.

In addition, student numbers in several degree programs—Social Work, International Relations, and Health Services Management—have more than doubled in the past year. The tuition fees of these new students will cover the cost of the additional faculty.

• Students, faculty, and alumni are contributing vital and innovative solutions to Africa’s current challenges: Africa University’s U-Safe Hand Sanitizer, developed to address a critical shortage in the early days of the COVID-19 pandemic, is a market leader in Zimbabwe. Sales of the hand sanitizer and a new lozenge formulated from the Zumbani plant by university researchers have great potential as sources of enterprise income.

“Out of its laboratories, Africa University produced the U-Safe Hand Sanitizer and the Zumbani herbal cough lozenges to mitigate the impact of COVID-19,” said Bishop Eben Nhiwatiwa, who leads the Zimbabwe Episcopal Area. “These products have pushed the university up the ladder of recognition in the area of research,” said Nhiwatiwa.

Board members and senior administrators acknowledged, celebrated, and expressed their gratitude to the individuals, local congregations, and agencies that make Africa University’s growth and impact possible with their generosity and steadfast investment.

“Africa University is approaching its 30th anniversary in March 2022 and is ranked #1 in Zimbabwe and 39th among the top 200 universities in Africa,” said Salley. “There is growth in enrollment, internationalization, and in the level of investment from indigenous Africans to Africa University, so we are moving towards sustainability. Africa University needs its friends and donors and the resources they provide for the work ahead. My message is, ‘don’t leave us now. Let’s finish the work that we have started for the benefit of the emerging leaders for the continent of Africa that are coming out of Africa University.’ The work of sustaining ministry is never finished, nor is the work of building a university to confront the evolving challenges of our times—pandemics, climate change, injustice/inequity, and economic decline, among them. Thank you for what you have done and for what you will do. It is God’s work, and God’s work shall be done.”

The formal celebration of the 30th anniversary of the opening of Africa University is scheduled for October 22-24, 2022. The celebration will feature virtual as well as in-person events in various parts of the world. ❏ ❏ ❏

“When we embarked on this journey, our goal was to bring forth research for which Bible scholars hold a consensus,” Jim Winkler, NCC president, said in a statement. “This update with its attention to accuracy and clarity has far exceeded our highest expectations.” The new version is expected to be released by publishers on or after May 1, 2022. Friendship Press, a subsidiary of NCC, plans to make an e-Bible of the new version available on its Word@Hand app before Christmas 2021. ❏ ❏ ❏

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DECEMBER 2021

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ECUMENICALNEWS

SHUTTING DOWN THE MANUFACTURED CRITICAL RACE THEORY “DEBATE” Beyond the rhetoric, there is a surprisingly broad consensus about the importance of teaching a more honest version of American history.

By Robert P. Jones

On the home stretch of Virginia’s nail-biter of a governor’s race, Republican candidate Glenn Youngkin has been looking for a way to simultaneously present himself as part of the old corporate wing of the GOP who might have crossover appeal while not alienating the base of the party that is now wholly owned by Donald Trump. A key rhetorical move, now a standard applause line in his stump speech, is a promise to “ban” Critical Race Theory (CRT) from Virginia public schools “from Day 1.”

Earlier, Republican Alabama Governor Kay Ivey also boasted that she had “permanently banned Critical Race Theory in Alabama” and then associated Critical Race Theory with hate. Her full tweet follows: Kay Ivey @kayiveyforgov We have permanently BANNED Critical Race Theory in Alabama. We’re focused on teaching our children how to read and write, not HATE. October 20th 2021 257 Retweets1,320 Likes Before I go any further, I want to unpack the Ivey tweet, which is instructive for how this rhetoric is playing out. First, Alabama! This is the state whose rampant racism and entrenched Jim Crow segregation laws prompted the Rev. Dr. Martin Luther King, Jr. to organize civil rights protests there and to pen “Letter from Birmingham Jail.”

Alabama is a state whose Constitution included a ban on interracial marriage until a statewide vote in 2000, and a state whose governors, including Ivey, are still sworn in with the same Bible used to inaugurate Jefferson Davis as the president of the Confederacy.

Furthermore, there is Ivey’s track record. Shortly after her election, Gov. Ivey herself had to apologize for wearing blackface, donning overalls, and participating in a minstrel skit at an event sponsored by the Baptist Student Union—the student organization affiliated with the Southern Baptist Convention—when she was a student at Auburn University. In her apology, she declared, “I want to do all I can, going forward, to help show the nation that the Alabama of today is a far cry from the Alabama of the 1960s”—but that was then.

What about Ivey’s claim to have “banned CRT in Alabama?” It turns out that this assertion is neither based on a new state law nor any other policy that explicitly mentions CRT. Rather, she is referring to a policy passed by the Alabama State Board of Education, on which she serves as president, that now includes this statement in its administrative code: “The State Board of Education specifically prohibits each local board of education from offering K-12 instruction that indoctrinates students in social or political ideologies or theories that promote one race or sex above another.” That statement, however unremarkable, provides enough of a foothold to anchor the spectacular tweet above. That is the point.

Over the last year, following the nationwide protests for racial justice after the murder of George Floyd, Republican elected officials at the local, state, and national levels began a coordinated effort to introduce a flurry of bills and policies that could be touted as banning CRT. According to a study by The Brookings Institution, as of August 2021, eight states had passed, and 20 states had introduced, bills that are being promoted as banning CRT. As Brookings’ Senior Fellow Rashawn Ray noted, however, none of the laws that have passed mention CRT explicitly but refer to a frighteningly broad and deliberately vague array of banned activity, such as “the discussion, training, and/ or orientation that the U.S. is inherently racist as well as any discussions about conscious and unconscious bias, privilege, discrimination, and oppression.” Ray also notes that these prohibitions often “extend beyond race to include gender lectures and discussions.”

The Republican anti-CRT campaign is leading to some bizarre, even absurd, outcomes. In Oklahoma, Republican Governor Kevin Stitt found himself banished from the Tulsa Race Massacre Commission after signing a bill that could be interpreted as banning the teaching of the very history the commission was working to uncover. Youngkin has taken to quoting the Rev. Martin Luther King, Jr. in support of banning CRT, even while such policies would have a clear, chilling effect on teaching King’s works—at least his whole books rather than sanitized quotes taken out of context— to the next generation.

Because of their perceived effectiveness at energizing a white conservative and Christian Republican base, these efforts are likely to dominate not only the 2022 mid-term elections and the 2024 presidential elections but also state and local elections and hyperlocal gatherings like school board meetings. In addition to the deluge of legislative and policy efforts, there is strong evidence that Fox News has played a role in familiarizing its audience with and stoking fears about CRT, which, prior to this year, was primarily found in graduate school syllabi. A recent study by Media Matters for America found that “critical race theory” had been mentioned over 1,900 times on the network over a 3 1/2 month period last summer as fall legislative agendas were set. Check out how tightly the mentions by month on Fox News (left-hand scale) track with Google trends data, which shows relative search interest in the term (right-hand scale) between June 2020 and June 2021.

As a political and cultural tool to stoke racial resentment in the white base of the Republican Party, CRT, as political propaganda, seems to be enjoying some success. However, something interesting—and hopeful—happens if you move away from the jargon to the underlying conflict, which is at root about what public schools should teach our children about American history and, by extension, what understanding the next generation will have of the American story.

Despite the well-publicized scenes of wild-eyed soccer moms screaming at suburban school board meetings, among the broader public, even across partisan and religious lines, there is surprisingly broad common ground.

In a large August 2021 survey of over 500 respondents, The Public Religion Research Institute (PRRI) survey of over 5,000 respondents, we attempted to get underneath the CRT debates by testing a positive and negative statement about whether we should teach our children about the history of racism in the country: 1. “Teaching children about the history of racism in America will help our country move toward a healthier future.”

2. “Teaching children about the history of racism in America will hold our country back from making progress on these issues.”

We split the sample into two random subsamples, with one getting the positive statement and the other getting the negative statement. Even though the two statements were quarantined (i.e., each respondent was randomly assigned to receive only one of the statements), we found a remarkable convergence of opinion and surprising common ground across partisan and religious lines. ...continued on p11

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...From Shutting p10 More than three-quarters (76%) of Americans agreed that teaching children about the history of racism in America would help our country move toward a healthier future and disagreed that it would hold our country back from making progress. Among Democrats, there is near consensus: 91% agreed teaching kids about the history of racism in America would be helpful, while 85% disagreed it would hold the country back.

While levels were lower among Republicans, the opinion patterns were similar: 57% agree that teaching children about the history of racism will help the country, and 64% disagree that it would hold us back from making progress. Among Republicans, however, we can see the clear impact of the CRT media blitz. Republicans who most trust Fox News are divided on these questions, while Republicans who most trust mainstream news (e.g., CNN, broadcast networks) look more like Americans overall.

There is near consensus among religious groups as well. Even among white evangelical Protestants—who comprise around one-third of the Republican base nationwide and higher proportions in southern states (e.g., 56% in Alabama)—63% say teaching children about the history of racism will help our country move toward a healthier future, and 70% disagree that it will hold us back.

DECEMBER 2021

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As the data make clear, this avalanche of legislative and policy activity is not a case of legislators responding to widespread concerns or outrage among the bulk of their constituents. We have seen this before. When we put it into this historical context, the efforts become more transparent.

Here is Lee Atwater, a longtime Republican operative who worked in the Reagan White House, describing in explicit terms, the GOP’s “southern strategy” in a 1981 interview: You start out in 1954 by saying, “N*****, n*****, n*****.” By 1968 you can’t say “n*****”—that hurts you, backfires. So, you say stuff like, uh, forced busing, states’ rights, and all that stuff, and you’re getting so abstract. Now, you’re talking about cutting taxes, and all these things you’re talking about are totally economic things, and a byproduct of them is, blacks get hurt worse than whites.… “We want to cut this,” is much more abstract than even the busing thing, uh, and a hell of a lot more abstract than “N*****, n******.”

For those of us who grew up in the white Christian world in the South, Randall Balmer’s work and new book, Bad Faith: Race and the Rise of the Religious Right, reminds us that the animating spark of the Religious Right—with its accompanying great white Christian flight from the Democratic Party to the Republican Party in the 1970s and 1980s—was not prayer in schools or so-called “family values” but the defense of racist policies at private Christian schools. The anti-CRT crusades we are seeing today are the worst form of policy, designed not to redress an actual social problem—neither Youngkin nor Ivey, for example, has yet to provide any evidence that CRT exists, much less is problematic, in Virginia or Alabama schools—but sowing resentment that is useful to political campaigns and culture wars.

It is clear that anti-CRT rhetoric resonates among a small portion of the Republican base, particularly those dialed into Fox News. But it is hopeful that broad swaths of the country, including a solid majority of Republicans overall, today, believe that teaching our children about this history of racism in America will help move the country toward a healthier future. It is time to shut down the manufactured outrage around critical race theory and call it what it is: the latest racist dog whistle in the old “southern strategy” toolbox of the GOP and the white Christian Right.

Robert P. Jones is the CEO and founder of the Public Religion Research Institute and the author of “White Too Long: The Legacy of White Supremacy in American Christianity.” This article was originally published on Jones’ Substack #WhiteTooLong. Read more at robertpjones.substack.com.

NEWLY APPOINTED PASTORS SUCCEED BISHOPS AND GENERAL OFFICERS At the 2021 General Conference, the African Methodist Episcopal Church elected four new bishops. These are the preachers who have been appointed to fill the positions of the newly elected bishops.

Bethel AME Church in Wilmington, Delaware: Dr. Stanley Hearst II succeeds Bishop Silvester S. Beaman (15th Episcopal District).

Saint Paul AME Church in Jacksonville, Florida: The Rev. Willie N. Barnes, Jr. succeeds Bishop Marvin C. Zanders II (16th Episcopal District) Bethel AME Church of Fontana, California: The Rev. Terrence Sims succeeds Bishop Francine A. Brookins (18th Episcopal District).

Quinn Chapel of Forest Park, Ohio: Dr. Jermaine Covington succeeds Bishop

Dr. Stanley Hearst II

ECUMENICALNEWS

The Rev. Willie N. Barnes, Jr.

The Rev. Terrence Sims

Fred A. Wright (20th Episcopal District).

At the 2021 General Conference, the AME Church elected three new clergy general officers. These are the clergy that have been appointed to succeed them.

DuPage AME Church in Lisle, Illinois: The Rev. Conitras M. Houston Dickens succeeds Dr. James F. Miller (executive director, Department of Retirement Services) St. Luke AME Church (Harlem, New York): The Rev. Stephen A. Green succeeds Dr. Marcellus A. Norris (executive director, Department of Church Growth and Development).

The Rev. Dr. John F. Green was elected as executive director of Global Witness and Ministry. He is the president/dean of Turner Theological Seminary and will serve until the school’s Board of Trustees elects his replacement. ❏ ❏ ❏

Dr. Jermaine Covington

The Rev. Conitras M. Houston Dickens

Rev. Stephen A. Green

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DECEMBER 2021

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MAKE YOUR STATEMENT OF FAITH KNOWN

By Rev. Dr. Michael Carson, Columnist

The immortal Richard Pryor in the legendary movie Car Wash played the role of Daddy Rich. Daddy Rich’s theme song and credo was, “You Gotta’ Believe” by Rose Royce and sung by The Pointer Sisters: “You got to believe in somethin’, why not believe in me? You got to believe in somethin’, why not believe in me?” Daddy Rich’s credo was self-evident. I was listening to another credo made by the Gaither Vocal Band: “I believe in a hill called Mount Calvary. I believe in a hill called Mount Calvary. I believe whatever the cost. And when time has surrendered, and earth is no more, I’ll still cling to the old rugged cross.”

While attending Garrett-Evangelical Theological Seminary working on my Master of Divinity, one of the graduation requirements was to write and defend my personal credo — my personal statement of faith. A credo is a declaration of one’s theological belief. The Apostles’ Creed is a foundational credo. It is paramount to your faith to be able to exclaim what you believe and why you believe what you believe. This will help to ensure that you are standing on a firm foundation.

Paul, in the midst of experiencing some struggles in his life, shares with Timothy his credo: “I am appointed a preacher, and an apostle, and a teacher of the Gentiles. For the which cause I also suffer these things: Nevertheless, I am not ashamed, for I know whom I have believed and am persuaded that he is able to keep that which I have committed unto him against that day. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus” (2 Timothy 1:11-13).

A major spiritual project to engage in — if you have not already done it — would be to meditate on and write your own credo. Then, verbally defend it. When a person is able to declare what they believe, and defend why they believe what they believe, this will greatly enhance their theological witness. One thing for sure, Daddy Rich was very clear in what he believed and what he wanted other people to believe in him. “You’ve got to believe in somethin’, why not believe in me? You got to believe in somethin’, why not believe in me?”

A more excellent credo is from the “gospel according to the Gaither Vocal Band.” “I believe that the Christ who was slain on the cross has the power to change lives today.

For he changed me completely. A new life is mine. And that is why I will stay by the cross. I believe in a hill called Mount Calvary. I believe whatever the cost. And when time has surrendered, and earth is no more, I’ll still cling to the old rugged cross.”

“Brother Mike, how do I begin working on my credo?” Friend, simply begin by meditating on God in your life and write down “I believe …” The rest will follow.

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

Dr. Michael C. Carson may be reached at refreshingcoach@gmail.com.

REPORT ON THE STATE OF THE COUNTRY FOR THE 140TH SESSION OF THE NORTH OHIO ANNUAL CONFERENCE

By Rev. Dr. Quentin White, 3rd Episcopal District

Overshadowing the state of the United States is the decline of the U.S. as a superpower. Other nations are challenging the U.S. position in the world and winning the confidence of countries once dependent on the U.S. and Europe. Chief among U.S. rivals is China, a nation gradually eclipsing the U.S. as an economic, political, and military power. China and other nations are taking advantage of the decline of U.S. power in places like Africa and filling in the leadership gaps created because of the loss of U.S. power around the world.

can be found among fortune 500 companies. Top government officials, such as the U.S. vice president, secretary of Defense, and the Air Force chief of staff, are African American. Several black members of Congress hold top leadership positions in that body. Women-owned minority businesses appear to be on the rise. These gains, however, must be seen against the backdrop of some very disturbing developments that are evident on both the national and local levels.

This U.S. decline was on full display this year as an unrelenting pandemic reached the shores of the United States. The pandemic exposed a failing U.S. economy that was unable to effectively address the mass unemployment of American workers thrown out of the job market because of the virus. The failure of the U.S. health care system was a further shock to the public as the death rates from the coronavirus climbed to unbelievable numbers. The high death rates of black and brown Americans, and people of color generally, exposed the systemic racism of a U.S. capitalist economy that tolerates inferior health care of African Americans and Hispanics.

1. A single-payer health insurance plan. We need action at national and local levels.

Another shocking development this year was the revelation of how deeply systemic the racist roots of American society are. Following the murder of George Floyd at the knee of a Minneapolis police officer, a flurry of brutal police-related incidents targeting African Americans and Hispanics has taken place. Major protests have erupted among Americans of all colors over state-sponsored brutality of African Americans by the police. Other longstanding problems in American society have also caused grave concern and protests. Inequality in housing, education, healthcare, employment, and other areas has worsened. African Americans, especially among the low-skilled and poorly educated underclass, are still the last hired and the first fired. Evictions of poor African Americans and others are at an all-time high. Sadly, the condition of African American women is not only socially shaped by these factors but also particularly aggravated by public policies being propagated in the country. Among these policies are the present attempt to revoke a woman’s right to choose. If these attempts are successful, the choices women have over their bodies will be jeopardized. Infringement upon these rights and choices disproportionately affects women of color.

On a positive note, African Americans have made gains. African American CEOs

Recommendations to address some of these issues are: 2. Legislation curbing gun violence needs to be introduced. We need stronger gun laws.

3. An increase in the minimum wage. We also need more jobs created for the poorest Americans.

4. Protections for an aging population.

5. End housing instability, especially in cities. The cost of housing is a burden.

6. Infant mortality among blacks is unacceptable. We need prevention measures like neonatal care.

7. Government and NGO institutions need to promote political and racial unity to address white nationalist extremism.

8. More access to quality public and private education.

9. Reform of the justice system and reduction of the prison population.

10. Support of a woman’s right to choose in political systems and courts.

Respectfully Submitted, COMMITTEE MEMBERS The Rev. Dr. Quentin J. White

Sis. Elayne Dunlop

The Rev. Dr. Louise V. Jackson

Sis. Sharon Wilson

The Rev. Terrence Slayton

Sis. Jackie Mullin ❏ ❏ ❏

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A CENTENARIAN MILESTONE: MOTHER SOPHIE JOHNSON CELEBRATES HER 105TH BIRTHDAY

By Rev. Dr. Msizi Thothoma Dube-Sadiki, 16th Episcopal District

The Grady Chapel AME Church in Amsterdam was blessed to be invited to celebrate the 105th birthday of Mother Sophie Johnson with her two daughters, grandchildren, great-grandchildren, and other family and friends. It was an amazing celebration of life still well-lived, as, during her celebration, she caused all in attendance to do some reflection on what it really means to turn 105-years-old.

Mother Sophie Johnson was born in Suriname on 28 September 1916, in the Nickerie Suriname District. She was baptized and married in the AME Church in Nickerie. According to her children, she comes from a family of five siblings: three brothers and two sisters; she is the only sibling living. From her marriage, she had three children: two girls and one boy (who recently passed, and may his soul rest in peace). Her children were baptized in the AME Church in Nickerie Suriname.

Mother Sophie has nine grandchildren and 18 great-grandchildren. In 1984, at 69-years-old, Mother Sophie migrated to the Netherlands, where she lives now in Amsterdam Southeast.

wiser each day. Whenever we do house visits to gather for prayer meetings, Mother Sophie sings and prays. She enables us to experience the presence of God in our midst. The dimension of her spirituality is fundamental to giving meaning to life and dealing with adversity and the experience of any disease. At her age, she is among the most vulnerable, but she is very healthy. Whenever we visit her, she recognizes who we are and calls us by name. The Reverend. Dr Reverend Dr. Msizi spirituality of Mother Sophie in this context Thothoma Dube-Sadiki, can be understood as the relationship with Cecile Winkelman-Dube, the transcendent and is multidimensionally and Mother Sophie anchored in subjective reasons and influenced by her cultural ba background shaped by her parents’ teachings du during the days of slavery in Suriname. Mother So Sophie credits her parents as her most important ea early influencers on her belief in God and link to th the AME Church in Suriname.

Mother Sophie is one of the founders of the Grady Chapel AME Church in Amsterdam.

She was the president of the Women’s Missionary Society in Amsterdam. At 90, she was made a life member of the Women’s Missionary Society of the London/Holland Mother Sophie Johnson has chosen to belong Annual Conference. Mother Sophie was to a Christian community whose members elected five times to represent Grady Chapel at be believe that we, as blacks throughout the the European Annual Conference in London. di diaspora, have come “this far by faith,” leaning In the year 2004, she was an elected a delegate on the God of our parents who have experienced to attend the General Conference. From the sl slavery.

Netherlands, she was the only delegate to travel to the General to represent the 16th She reminds me of Lois, the grandmother of T Episcopal District. Mother Johnson remains Timothy, who lives as an example before her family of sincere faith. This faith that first dwelt in her an active member of the cell group in her Mother Sophie and her children children, grandchildren grandchildren, neighbourhood. Mother Sophie is well known parents now continues to dwell in her. She has and great-grandchildren. for her belief, faith, and unshakable trust in passed this same faith to her two daughters, son, God; she is a woman of prayer, a teetotaller who can sing all hymns from memory. grandchildren, and great-grandchildren. We can see them today in the Netherlands She is still a pillar and foundation of the church in Amsterdam. as they, too, walk the walk and talk the talk of Christ.

She has truly earned the title of Mother in the church.

As her pastor, I am in awe at her stalwart belief in God that grows stronger and

Our prayer is that Mother Sophie Johnson may break the record again to reach super-centenarian, seeing one hundred ten years. May goodness and mercy continue to follow her. ❏ ❏ ❏

EXHALE—MEDITATIONS FOR HEALING THE HEART OF A WOMAN “The thief’s purpose is to steal and kill and destroy. My purpose is to give them a rich and satisfying life.” John 10:10 I Am Somebody We are living in a world where corruption and violence, like an untamed beast, stalks the land by day and night. Police officers shoot first and ask questions later when it comes to policing those who are black and brown. Blacks are killing blacks, not only with guns but by refusing to support black businesses. Drug wars are claiming the lives of our young black brothers.

Babies are having babies. People are raping, robbing, and killing. The list could go on and on.

So it is that Satan wants us dead. God would have you to know that the real enemy is not a person in the flesh, but it is Satan who, through unclean and manipulative spirits, seeks to destroy our lives.

Ephesians 6:12 notes, “For we are not fighting against flesh-and-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places.” So there is a spiritual war going on.

However, I am so glad that there is a word of hope. For, while Satan wants to kill and destroy us, and sabotage our visions and nullify our dreams, Jesus came that we might have life, not only eternal life in the sweet by and by but life in the right here and now.

Sis, God loves you, and he wants you to live a victorious life. God does not want any of us to live powerless and defeated lives. You do not have to be tossed to and fro by every wind of doctrine. God does not want you to be filled with anxiety moving in and out of cycles of depression. When you repented of your sins and asked Jesus to come into your heart, you accepted Jesus by faith. You received eternal life by faith. God also wants you to accept his abundant life in your daily living.

You are somebody! You may not have the money to eat steak every night, eat at the finest restaurants, or lodge at the finest hotels. You may not have been educated at Duke, Yale, or Harvard University. Maybe you are separated, widowed, or still just waiting for Mr. Right to come along. Nevertheless, God wants you to know that you are somebody; he has invested something wonderfully divine in your life. You are created in his divine and holy image. You are his wonderful love creation. There is nobody quite like you, and nobody can do what God has given you to do quite the way you can do it.

You are a royal child of the king! You are somebody!

Girlfriend, the Prince of Peace lives on the inside of you.

Therefore, you can live at peace with your neighbor and yourself. Whatsoever state you are in, you can learn to be content (Philippians 4:11). The Holy Spirit lives on the Y ’ been b h h some inside. You can make it! You’ve through storms, and you’ve seen some hard times. I’ll bet the devil thought he had you just where he wanted you. But, Hallelujah! Jesus has set you free! And, if that doesn’t make you feel like running, I don’t know what will!

Every now and then, when I look back over my life, I realize that if it had not been for the Lord on my side, I do not know where I would be. It makes me feel like jumping and shouting for joy! Hallelujah! I have been set free! God loves you, and he wants you to be whole. He wants you to know his love. His abundant love can only be experienced in living an abundant life in Christ Jesus. You are somebody!

Exhale As I behold the splendor and beauty of a love so divine, without hesitation, I let go of the pain of my past as I embrace peace for today. ❏ ❏ ❏

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CHANNELING MARTHA AND MARY

By Dr. Jennifer Sims, Contributing Writer

A JOURNEY FROM BROKENNESS TO PEACE

By Dr. Herman Kelly, Columnist

When I heard the story of Martha and Mary as a child, I took away the message that caring for others involved both providing for them materially as well as emotionally.

As the COVID-19 pandemic, racial injustice, extreme weather, and other crises continue to stress and strain our daily lives, the message of these two sisters’ different but equally necessary orientations remains relevant and important.

In our life’s journey, we experience difficulties and circumstances beyond our control. We sometimes experience the sunshine, but we must also be prepared for the rain that will also come into our existence. As pastors and wounded healers, we must continue to preach and give a word of healing even in our own existential space.

The Martha-work during the pandemic is unending.

In schools across the country, teachers are passionately teaching classes—in-person, on Zoom, or both simultaneously. At drive-thru restaurants, employees take one order while making change for a second and bagging a third. In homes, coast to coast, parents cook and clean and wash clothes and check homework. From hospitals to farms to living rooms and everywhere in between, people are hard at work, like Martha, keeping our collective proverbial house running.

However, in our haste to complete orders and meet deadlines and sign all the permission slips, and then get ready to do it all over again the next day, the Mary-work of the pandemic can easily slip through the cracks. In other words, working in these trying times can mean becoming so focused on getting through our material to-do list that we skip the quiet sitting and listening that Jesus reminded us is so important. Yet when Jesus told Martha that Mary was indeed doing something worthwhile sitting at his feet and listening to him, it was a reminder to us all that amid the hustle and bustle (or here recently panic and chaos), taking a moment to just be with each other is invaluable.

The story of Martha and Mary thus reminds us that we are not created to grind our way through life. While material work, especially our paid employment, is necessary, so too is nurturing interpersonal connections and being there for each other. That is what Mary was doing at the feet of Jesus, not simply learning from him but spending quality time with him. In fact, since it is safe to assume that she, too, knew there was a long to-do list full of chores, we can even say that she was making time for Jesus.

Mary knew that sometimes work can wait, not indefinitely, but long enough to remind ourselves and our loved ones that our time spent together is what truly matters.

So, as we head into a new year, let us plan not only to channel both sisters by doing what we need to do at work but also to prioritize quiet time with our families. ❏ ❏ ❏

PAIN AND AGONY! BUILDING AN ENVIRONMENT OF TRUST

By Cynthia Gordon-Floyd, C.P.A., Contributing Writer

It can be agonizing and painful to learn that funds are not being used for their intended purpose within the church. A breach of trust among God’s people is serious and must be addressed properly. Why is it so important to build a solid foundation of the church so that breaches of trust do not occur? Simply stated, if we have not built a solid foundation, we dishonor the Lord and his standard of holiness. We must rebuild and confront failure without compromise. We can learn and grow from failure, but we should never try to build on failure. Failure makes a great teacher, but it is a rotten foundation.

First, we must face the reality of our situation. Are we being proactive to avoid failure? We do not want to offend, so we often give without ever knowing how much was raised or used for the intended purpose.

We remain quiet, and we think it is unloving to question our leaders. Yet, there is a respectful way to ask questions. Second, we must set a practice of transparency for God’s people. All should have access to accurate, timely, and consistent financial reporting.

We cannot continue the same processes and expect a different outcome. We should not be ignorant about how

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We all will experience some brokenness in our life journey. As Christian believers and followers of the Almighty God, our faith journeys take us from brokenness to peace. A journey has a beginning and an ending. The beginning is not so important, nor is the ending; it is the journey that we must internalize and capture. It is our faith that anchors us through the brokenness of life.

Isaiah 53:5 reminds us that “[Jesus] was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” In our wounds and brokenness, we can find a renewed understanding of the holy. The journey from brokenness to peace is a journey of steps and phases.

First, when we are broken, we believe we will never be fixed again. The brokenness attempts to direct our journey, and it attempts to overshadow our worldview. At this moment, and in this space, one must look at the faith journey through a new vision recognizing that “faith is the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1). During this phase of brokenness, one must search the deepness of one’s faith. Nice words and platitudes will not help. One must find the sacred place and sacred space of his or her existence. In my own brokenness, for example, the swimming pool was my sacralized space. I arrived between 4:30 a.m. and 5:00 a.m., and as I looked at the water and the black line in the pool and the flags hanging across the lanes, I found my peace. I found God there, bringing peace to my brokenness. I only heard the water beat against the side of the pool as I listened to God’s voice speak to my spirit.

Secondly, our brokenness has a purpose in others’ healing. In our brokenness, we can help someone else heal. The stripes help heal someone else. The pain can provide purpose for ministry and service. The brokenness can help one renew and revive his or her journey; sunshine can still come through the pain of brokenness. In my experience, the sacralized moment and the sacred place give strength for me to look beyond my personal pain and look for the ministry and purpose God calls me to do in the chapter of my existence. Frederick Douglass tells us, “Without struggle, there is no progress.” The struggle through brokenness moves one to another level of service and ministry. The swimming pool is not just for me to work out my strokes and practice my technique; it also helps me work on my spirit and my faith journey.

Lastly, the journey through brokenness gives one an appreciation for the healing power of God. Only God can heal and mend brokenness. When Humpty Dumpty fell off the wall, he believed he would never be whole again. However, God still works miracles, and the impossible becomes possible, and we move beyond our expectations. The journey belongs to God. The ministry through brokenness is driven by the spirit of a loving and compassionate God. The journey is not for the weak or the faint of heart. The journey is for those who can endure to the end. So me, I just keep swimming. Even if the water is too cold or too deep, I just keep swimming. ❏ ❏ ❏

m money is used and reported aat the connectional, ddistrict, conference, and llocal church levels. We sshould not assume that proper stewardship will occur without accountability.

If we accept the lack of accountability in many areas of ministry, we will continue on this path.

Here are a few steps we can take to build a stronger foundation in our Zion: 1) Ensure that those charged with fiduciary responsibility for monies, governance, and financial reporting have the qualifications necessary to be responsible for their position. Our Doctrine and Discipline should be rewritten for all components to

revamp our position qualifications.

2) Develop and implement proper internal control mechanisms in every aspect of our ministry so that individuals are not given complete control of receipt, custody, and disbursement of funds.

3) Create internal audit and quality control committees at all levels of the Connection consisting of independent, qualified AME members to monitor compliance with our stated policies and procedures for all levels of responsibility.

4) Use external fiduciaries with the needed expertise to assist with management reporting, oversight, and maintenance. These fiduciaries will be paid to provide reporting to all stakeholders routinely.

Cynthia Gordon-Floyd is a certified public accountant and founder of Willing Steward Ministries, LLC. Willing Steward Ministries (www.willingsteward. com) is a financial consulting and accounting firm for churches and other faith-based non-profits, specializing in Bible-focused financial practices, pastoral compensation issues, IRS compliance, and other financial needs specific to churches. Cynthia is a graduate of Lake Forest College and holds her MBA in Accounting from DePaul University. She is a steward and the financial secretary at the First AME Church of Manassas in Manassas, Virginia.

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REVEREND WILLIAM LAMAR’S RESPONSE TO “FROM FAREWELL TO INNOCENCE TO THE NEED FOR A FIGHTING GOD” 26 JUNE 2021

God’s story and the liberative possibilities of human life inside that story.

His writings which include Poverty: The Moral Challenge: Get Up and Walk (1984),

He’s a battle-axe In the time of a battle He’s a battle-axe In the time of a battle He’s a battle-axe In the time of a battle Shelter in the time of a storm

Comfort and Protest: The Apocalypse from a South African Perspective (1987), Pharaohs on Both Sides of the Blood-Red Waters (2017), and Children of the Waters of Meribah (2019) demonstrate that our teacher, brother, and friend has been about the work of the exegesis of texts and contexts dedicated to the flourishing of humankind and its shared abundance for decades. Can you imagine a Boesak text, talk, or lecture not being scripture-soaked or deeply nourished by holy writ? This master teacher who is fluent in theology, history, philosophy, political science, economics, and biblical studies does not produce work for the theological guild alone: he produces

This song. This song has never let me go. A quarter of a century ago, when my seminary professors stressed that we should not use military metaphors to describe

intellectual work to participate in the divine battle-axe’s reordering of the world, and that cannot be accomplished by theory alone. Narrative or story is required.

God’s work in the world, this song would not let me go. This song will not let me go

In his 1976 dissertation, Dr. Boesak used his fierce intellect to change our

as I witness the continued theological, political, and economic violence visited upon

theological narrative from compliance with “white-induced inferiority, enslavement,

communities globally as white supremacists and imperialists seek to consolidate

and dehumanisation as God-ordained” to a God-breathed, ancestrally nourished

their power amid demographic anxieties and the perforation of their bubbles of

Black Theology of resistance, joy, human coexistence, and community. Lecture I,

mendacity by the Holy Spirit and the humans she has anointed. I am not so sure

entitled From Farewell to Innocence to the Need for a Fighting God, demonstrates Dr.

that I sing this song as much as this song sings me. Yet, it has been preserved in

Boesak’s awareness that ancestral stories, too, have the power to inspire us toward

spirit and memory to remind me of something that the theological academy wants

shared sacrifice. Dona Kimpa Vita’s revolutionary resistance to the Portuguese

me to forget, something that the American empire that seeks to swallow me whole

empire and her vision of Mary and Jesus as Africans and “progenitors of struggle”

would have me forget. God is a fighter! God is a weapon engaged in the demolition

is also a reimaging of narrative in the interest of freedom. Boesak’s work seems to

of dwellings founded upon evil!

ask, who are these people who read God and Christ differently? What funds their

I first heard this song emanating from the strong yet weary throats of Sweet Mama

theological imagination? How can we read similarly?

and Aunt Dot as they prayed daily at noon at their home in Macon, Georgia. I heard

The lecture mentions Frederick Douglass, Henry McNeal Turner, James Cone,

it later in prayer meetings led by Mama Tanner and Sister Mattie Green. In the

Susan Smith, Letty Russell – all thinkers caught in a narrative where God’s

tradition of Miriam, these women prophesied of a God who would deliver by any

children are subjects of divine love and not objects to be manipulated by capitalism

means necessary because human pain is forever commingled with divine pain, and

and commodification. Anti-Apartheid activist Steve Biko adds to the narrative

the shedding of human blood is forever commingled with the shedding of divine

participating in the resurrection through the ancestral intellectual archaeology

blood. So I learned this song from and sang it with women who had been born so

presented by Dr. Boesak. For Biko, “Black Theology is the search for a fighting

close to the period of legalised chattel slavery in America that they could still smell

God.” We find that fighting God engaged in a full-bodied, full-throated warrior

rawhide whips and hear the fullness of black joy, black resolve, and black terror in

dance flanked by Miriam and Kimpa Vita in our contemporary moment. The divine

every syllable of this spiritual. I do not know who composed this song.

hand is outstretched in our direction. God keeps using Allan Aubrey Boesak to invite

James Weldon Johnson asked this poetic question, “O’ black and unknown bards of long ago, how came your lips to touch the sacred fire?” That sacred fire, sung into me by Miriam’s daughters, is the source of the light, heat, and energy of the scholarship of my beloved teacher Allan Aubrey Boesak.

us to do more than read, think, lecture, preach, pray, and write. God uses Boesak to invite us to join the warrior dance against all forms of oppression and tyranny.

For fifty years, Boesak has been telling a different story and singing a different song. Boesak reminds us in this lecture, “We should not forget the power of the

I do not know if Dr. Boesak knows this song, but this song knows him. Like Dr.

theology of hymnology. We were given a hymnified theology of other-worldliness that

Boesak, this song is profoundly biblical and deeply rooted in global black experiences.

denied our people voice to sing of holy this-worldliness.” But not Miriam. Not Dona

Here I wish to assert my principal claim that Allan Aubrey Boesak is, above all, an

Kimpa Vita. Not Sweet Mama. Not Aunt Dot. Not Mama Tanner. Not Sister Mattie

elegant exegete of the highest order. His reading of scripture is the fountain, the

Green. Not Steve Biko. Not Allan Aubrey Boesak. They do not sing songs of other-

wellspring of the gifts he has offered to those yearning to be free. His reading of

worldliness to the exclusion of God’s active overthrowing of evil and injustice in this

scripture is the insuperable theological, political, and ecclesiological obstacle he has

world. Instead, they join their voices with the voices of the four living creatures and

placed in the path of those who belligerently call the status quo the reign of God.

the twenty-four elders who surround the throne in Revelation 5:9. They sing a new

Human beings have been described using many metaphors that seek to essentialise

song:

our nature: homo politicus, homo sapiens, homo economicous, homo sociologicus,

He’s a battle-axe

and many others. However, one designation seems to hold these truths and so many

In the time of a battle

more. We are homo narrans: we are creatures who tell stories to live. We tell stories

He’s a battle-axe

to make meaning. Our politics, our economics, our sociologies, our theologies are

In the time of a battle

all rooted in the stories we tell about our ancestors, ourselves, and others. Scripture

He’s a battle-axe

grounds our faith because it contains stories that help us to know our creator and

In the time of a battle

ourselves. Dr. Boesak is our elegant exegete whose deep intellectual work illuminates

Shelter in the time of a storm ❏ ❏ ❏

16 | PAGE

DECEMBER 2021

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WHERE ALL MEANS ALL — FINDING A PLACE TO BELONG

By Rev. Renita Green, Columnist

Belongingness and love—the third layer on Maslov’s hierarchy—fill a deep spiritual and emotional need. It heals us of past rejection, isolation, and disappointment. With this need fulfilled, we are able to develop a healthy sense of esteem which leads to the ability to achieve our full potential. Belonging is central to our wholeness.

The most impactive decision of my life was made in 1994 when I joined St. James AME Church in Odessa, Missouri. The Reverend Gloria Butler was the pastor— she invited me to preach, and I went back every Sunday thereafter. When we talked about me becoming a member, I asked so many questions that she just gave me the 1992 Book of Discipline to read—which I did.

I found my connection in the mission and purpose statement—I just knew that this was where I belonged.

Reading the historical statement, however, gave me a sense of pause. Was I intruding in space not intended for me? I was confused—how could I feel like I belonged in a community where I was not supposed to be?

The Reverend Butler listened to my tearful lament and sent me back, “You missed it, go back and read again.” This time I saw these words, “For all people.”

Mother Butler said, “Baby, all means all!” Perfect!

I joined the church. My children were baptized in the AME Church. I was licensed to preach in 1996, ordained an itinerant deacon in 2001, and an itinerant elder in 2008. I graduated from Payne Seminary in 2014 and am on track to graduate from Payne in 2023 with a Doctorate of Ministry.

To say that the AME Church is my church gives me a sense of belonging to something greater than place or person—it is a connection to identity, purpose, and vision—to the past, present, and future. One of our leaders affirmed my sense of belonging, “Renita, you are ours. You are a product of us. We love you.”

For me, the sense of belonging feels like being a kite, of sorts. I feel the freedom to fly as high as possible, reach my full potential, yet connect to someone— something—holding me, guiding me, guarding me. In some ways, The Book of Discipline is like the hand that holds the kite string, and the church is the string—the connection. When I have felt most afraid, I have also

felt most secure, knowing my connection was strong and secure.

I have taken great pride in belonging to the AME Church and have proudly promoted our having theological authenticity that others lack. I say, for example, that we do not just do charity; we do justice.

We do not just talk about poverty as something to be pitied, we talk about it as an evil, and we do something to eradicate it systemically while simultaneously ministering to its dreaded effects. This, I say, is theological authenticity—our behaviors and beliefs are in alignment.

People are desperately searching for theological authenticity—for a faith community that provides a place of belonging for all—where all means all. Talking about our theological authenticity in community and modeling this in our ministry has caused people from all walks of life to give to our ministry and seek out pastoral care—most have experienced the pain of being shunned from or shamed by a church where they wanted to belong. Instead, they are genuinely grateful for our connection.

It has been such an honor to create a safe space where people can gather for all types of community meetings and community-serving. Never was there a greater witness of God’s presence than when a selfprofessed atheist posted on Facebook, “This atheist feels the presence of a power greater than this universe in this place.”

Recently, however, my profession of our theological authenticity has been confusing to people in our community—and to me, too, admittedly. The source of confusion lies in the barrier to belonging for nonheterosexual humans. Last month I was asked to officiate the wedding of a non-heterosexual human couple who has served in our church, given to our ministry, and found peace in our sanctuary. Declining was hurtful for me and to them.

It was hurtful for them to learn that while nonheterosexual humans are encouraged to consider our sacred space safe enough to serve and give, it is not a safe place to be fully human—they cannot get married in their church by their pastor. Likewise, it was

hurtful to explain that while I can officiate the marriage of heterosexual non-Christian humans, I will be stripped of my ministerial orders if I fully pastor non-heterosexual Christian humans.

I confess that I was tempted to say yes. In my moment of righteous indignation, I pulled on the Rev. Dr. King’s words, “One has the moral responsibility to disobey unjust laws.” Does this mean unjust church laws, too? I weighed the balances—would the good of breaking the law outweigh the consequence? No, not in isolation.

It has been disconcerting to confront our theological authenticity and admit that it has limits. It is so difficult for me to be a benefactor of this amazing gift of belonging and not be able to extend it to others who so desperately seek safe space. Suddenly, the place where belonging felt good, safe, and edifying feels less certain. What does it say about me to enjoy the strength of belonging while others are left out?

There are some deep questions I am pondering in my heart. ❖ Regarding just/unjust laws: Can a law be just if it is not moral? ❖ Regarding humankind: If we embrace all humankind as our family, are we intending to message that some are not human enough to be included? ❖ Regarding morality: When is denying a person’s full humanness moral? ❖ Regarding belonging: Can any of us authentically belong if some of us are excluded?

I do not pretend to know the answers to these and other questions. On the other hand, I am not sure I really want the answers, either.

I deeply hope that we will remove the barriers that prevent the full belonging of our human family, declaring with certainty that to God and to us, all means all. ❏ ❏ ❏

FROM THE OLD SCHOOL: CRITICAL RACE THEORY & EDUCATION AS A PRACTICE OF FREEDOM

By D’Weston Haywood, Ph.D., Columnist

Glenn Youngkin’s recent victory in Virginia’s gubernatorial election has been a cause celebre for many Republicans, especially for the ways it provided the GOP with an ostensibly new plank for its platform. In a memorandum to the Republican Study Committee, one Republican leader distilled the “lessons from Virginia” that Youngkin’s win signaled the blueprint for future GOP triumphs.

Republicans “must become the party of parents,” the memorandum stated, prioritizing issues of education, schools, and curriculum, as Youngkin did, particularly in following his vocal opposition to Critical Race Theory (CRT). This supposed new blueprint actually grows out of strategies as old as conservative resistance to public school desegregation in the 1950s and 1960s, bussing in the 1970s, and the embrace of school choice that has led to the re-segregation of many public schools since the 1990s. These strategies are cut from the “old school” precisely because so too is the seemingly new phenomenon, CRT. While CRT has now become a deeply politicized, catch-all term for anything

“race,” the legal scholars that began advancing it in the 1970s would argue something different and far more complex. Kimberle Crenshaw, Derrick Bell, Richard Delgado, and Patricia J. Williams, among others, developed a body of high-level theory that asserts that race is, in reality, fiction. They reach beyond racism as a matter of personal prejudices to examine the intricate ways that race is made real by policies that sit at the core of American law, policing, and political and economic institutions. Critical Race Theory is usually taught in the confines of colleges, law schools, and graduate schools more than at the primary school level if this rather nuanced and complicated theoretical framework is taught at all to K-12 students. These scholars’ publications and talks are widely available to the public. The website for the ...continued on p17

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DECEMBER 2021

PAGE | 17

151ST SESSION OF THE CENTRAL NORTH LOUISIANA ANNUAL CONFERENCE

By Eddie Mae Williams Washington, 8th Episcopal District

CONFERENCE HIGHLIGHTS The Virtual 151st Session of the Central North Louisiana Conference convened on Thursday, October 21, 2021 and was called to order by president of the conference and presiding prelate of the 8th Episcopal District, Bishop Stafford J. N. Wicker.

This conference session documented the work of the presiding elders, pastors, churches, Women in Ministry, Sons of Allen, Lay Organization, and the pre-conference work of the WMS of the Central North Louisiana Conference composed of the Alexandria-Thibodaux District and the Shreveport-Monroe District.

Worship services were filled with the presence of Holy Spirit as various gifted and anointed musicians and vocalists, including Sister Tonya Boyd Cannon, ministered in song to the glory of God. The word was proclaimed with power from on high.

The Reverend Louis Smith powerfully delivered the Annual Sermon, from Genesis 28:13-14, Subject: “God Is Still Able.” Our Bishop Stafford J.N. Wicker took us to the mountaintop as he delivered the Closing Commissioning Sermon, from I Peter 5:10, Subject: “Restore.”

We were enlightened by the conference institute facilitated by the Rev. Robert Payne on the topic of “The 8 C’s of the 8th District Model of Ministry.” We were edified by literary reports that offered recommendations that can be used to enhance the functioning of churches in the Central North Louisiana Conference.

The Central North Louisiana Conference goes on record giving highest commendations to the Right Reverend Stafford J. N. Wicker and the Reverend Dr. Constance Belin Wicker, son and daughter of the 8th Episcopal District, for the stellar manner in which business was conducted.

The Central North Louisiana Conference goes on record commending host Presiding Elder Gwendolyn Snearl and co-host Presiding Elder Richard Starks, Sr. for their commitment and hard work in ensuring that this conference was second to none.

The conference commends the Reverend Dr. Lydell Scott, Mrs. Adrienne Scott, and the Bethel African Methodist Episcopal Church family for the excellent hospitality provided during this annual conference.

The conference commends the 8th Episcopal District Tech Team led by the Rev. Ritney Castine on the superb way they have assisted this conference and the district as a whole in the transitioning to the virtual platform to conduct worship and business.

The powerful presence of the Holy Spirit was definitely present during the conference. We salute our awesome bishop and supervisor, presiding elders, host pastor, and church for a job well done. ❏ ❏ ❏

THE HEART OF THE HOLIDAYS

By Rev. Dr. Darryn Hewson, Contributing Writer

A holiday is a “holy” day and therefore has sacred significance within whichever tradition celebrates it, but often the heart of the holiday is a theme that resonates beyond those who adhere to a certain religion. Diwali is a fabulous example of how the heart of a holiday can transcend a religion and find sacred significance in a way that is universal, even sacred in multiple faith traditions. Diwali is celebrated by Hindus, Sikhs, some Buddhists, and Jains, all at the same time within their various religious traditions, with different stories and foci, but with a central concept of light defeating the darkness. In reality, Diwali is celebrated by secular people and even some Muslim, Christian, and other religious peoples in communities around the world. It is most prevalent in India as a cultural community celebration, but there are more than a dozen countries where it is an official holiday, and several billion people celebrate it. A celebration with lights and food and family (sounds familiar) focused on the triumph of good over evil and light over darkness seems like something universal that we could and should all celebrate.

Then there is Christmas, which is celebrated around the world by Christians and many others, including those who practice other religions or espouse no official connection to a particular religion. In the Christian faith, Christmas is celebrated as a remembrance of the day Jesus, who would be the Christ or Messiah, was born.

Most religious scholars agree that December 25th was not likely the actual day Jesus was born and that the celebration in December was to replace other festivals like Saturnalia (which was about family and gift-giving) on the Roman calendar. Does that matter? It should not. If you celebrate Christmas by giving and receiving gifts

(yes, learning how to receive a gift is actually important) and spending time with loved ones, but you do not even think about Jesus or God, have you somehow violated the holiday? If you celebrate with food and family and love on or around December 25th, but instead of Jesus, you celebrate enlightenment or community, are you dishonoring God? Should “real Christians” (whatever those are) be upset, or is that exactly what God or Jesus or whatever higher power is watching over us wants for us? If we find reasons to be generous and share love and community, is not that exactly what Jesus prayed for us? He did not pray that everyone would believe in or worship him as God or even the Son of God. In fact, Jesus got kind of annoyed when the disciples tried to. Instead, he prayed that “we would all be one”—period, no strings or sacred holidays attached. Jesus is important for Christians, but the most important attribute about the Messiah is supposed to be what he taught us, not when he was born or even how he died or did not die. As inspirational as Jesus’ story is, his lessons about love and forgiveness and service are the real heart of what is holy.

So, when we think about the “holy” in the holidays, I hope we remember that the heart of our traditions is not the memorial of an event but rather what those events were meant to teach us. ❏ ❏ ❏

...From From the p16 American Bar Association even provides a useful summary of CRT. Still, opponents of CRT are not engaged in a serious, robust reading of CRT

as a body of knowledge. That several states, including Tennessee, Idaho, and Arkansas, have banned it outright in public schools demonstrates this point. However, prohibiting CRT in and of itself is not even the real goal here. The real goal is also nothing new.

The development of CRT into a sophisticated school of thought has made race and racism worthy of sustained study at elite levels and, just as important, made people of color into intellectual authorities with expertise in exposing the failures of American democracy; and therein lies the problem. Critical Race Theory is rooted in a black “old school” tradition, histories of black pedagogical resistance dating back to slavery that has been centered on applying education as a practice of freedom. This longstanding educational philosophy remains dedicated to promoting critical thinking over rote memorization and investigating matters, such as race, to question and critique, if not challenge, structures of power. For these central reasons—black theorists invested in education as liberation, then and now—black educational practices always face intense resistance, even criminalization. ❏ ❏ ❏

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DECEMBER 2021

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RESPONDING TO OUR YOUNG PEOPLE IN STRESSFUL TIMES

By Dr. Betty Holley, Contributing Writer

During my years as an educator, I have always been observant of young people, especially in times of challenge. Since the onset of the coronavirus, young people have had to endure a plethora of stressful circumstances: homelessness, living in insecure family situations, living with traumas from early childhood, making life choices, and lacking a solid network around them to gain comfort, a sizable proportion of teenagers and young adults in church life being challenged by questions of identity; just to name a few. I share this arsenal of observations under the umbrella of “stressful times.” Stress, according to Lazarus & Folkman, in Stress Appraisal and Coping, is “… the negative emotional and physiological process that occurs as individuals try to adjust to or deal with environmental circumstances that disrupt, or threaten to disrupt, their daily function.”

These observations are not just my own private observations. Studies show trends in 2018 to the present, young people are being confronted with great expectations from their environment (schools, parents, etc.), pressure to achieve, and the complicatedness of finding out who they are when the concept of identity is more and more liquid because of a highly fragmented world with an enormous number of subgroups and temporary choices. Concern for young people’s survival during these stressful times must become a

goal of the African Methodist Episcopal Church if we want to close the exit door of our youth departing from our denomination!

attentive to each other to experience reciprocal relationships.

How can educators in faith communities, whether parent or teacher, pastor, Missionary/YPD director, or Christian Education director, understand today’s young people in these stressful times? How can they serve young people with contexts of identity formation that fit their deepest needs? Young people are indeed challenged with all kinds of stressors, but at the same time, they bring to life an attitude of innocence, open-mindedness, boldness, and energy which can help them to really encounter each other. Learning in encounter offers a basic and promising approach to learning for Christian educators in both schools and faith communities.

Learning in encounter requires three simple steps: Observing, listening, and learning b language. First, we must bbecome observant off our young people. Intentional observing must be employed to allow young people to know that they are not invisible by creating activities to allow them just to be themselves and have center stage during the activity from start to finish. Second, we must remain intentional in listening to let our young people know that they are indeed being heard. As adults, we must create listening activities and allow youth to engage in conversation, respond directly to their questions, ask for their help about particular matters, and take their advice on solutions to the issue or concern. Finally, we must intentionally learn their language as a way to communicate with our young people.

Learning in encounter is a form of social support, a coping strategy in times of stress that presents an opportunity for understanding the other as part of a reciprocal process. Learning in encounter helps to develop empathy and tolerance for the other. Life is all about establishing relationships. Without others, young people, especially, cannot become themselves.

They cannot experience relationships alone. In order to help young people be authentic, a more relational approach is needed. In stressful times, particularly, we must take time to engage our young people to be

CONGRATULATORY ANNOUNCEMENTS

These three steps can serve as points of departure to have a learning encounter that could be the start of an innovative approach in working with our young people.

We must readjust our identities to make space for our young people to hopefully help them get through these stressful times.❏ ❏ ❏

NOVEMBER 2021

*Purple font connotes Episcopal Family; Red font, General Officers; and Blue font, Connectional Officers.

Dr. Thema S. Bryant-Davis Elected President of The American Psychological Association

Dr. Thema Bryant-Davis completed her doctorate in Clinical Psychology at Duke University and her post-doctoral training at Harvard Medical Center’s Victims of Violence Program. Upon graduating, she became the coordinator of the Princeton University SHARE Program, which provides intervention and prevention programming to combat sexual assault, sexual harassment, and harassment based on sexual orientation.

She is currently a tenured professor of psychology in the Graduate School of Education and Psychology at Pepperdine University, where she directs the Culture and Trauma Research Laboratory. Her clinical and research interests center on interpersonal trauma and the societal trauma of oppression.

She is a past president of the Society for the Psychology of Women and a past APA representative to the United Nations. Dr. Thema also served on the APA Committee on International Relations in Psychology and the Committee on Women in Psychology. The American Psychological Association honored her for Distinguished Early Career Contributions to Psychology in the Public Interest in 2013. The Institute of Violence, Abuse, and Trauma honored her with their media award for the film Psychology of Human Trafficking in 2016 and the Institute honored her with the Donald Fridley Memorial Award for excellence in mentoring in the field of trauma in 2018. The California Psychological Association honored her for Distinguished Scientific Achievement in Psychology in

2015. She is the editor of the APA text Multicultural Feminist Therapy: Helping Adolescent Girls of Color to Thrive.

She is one of the foundational scholars on the topic of the trauma of racism and in 2020, she gave an invited keynote address on the topic at APA. In 2020, the International Division of APA honored her for her International Contributions to the Study of Gender and Women for her work in Africa and the Diaspora. Dr. Thema has raised public awareness regarding mental health by extending the reach of psychology beyond the academy and private therapy office through community programming and media engagement, including but not limited to Headline News, National Public Radio, and CNN. Having earned a Master of Divinity, Dr. Thema is an ordained elder in the African Methodist Episcopal Church. She directs the mental health ministry at First AME Church in South Los Angeles. Dr. Thema also utilizes sacred dance and spoken word in therapy, community forums, and faith communities.

A member of the Association of Black Psychologists, she incorporates culturally based interventions in her teaching, research, and practice. Dr. Thema is the host of the Homecoming Podcast, a mental health podcast to facilitate your journey home to your authentic self.

Dr. Thema is the daughter of retired Bishop John Richard Bryant and Episcopal Supervisor, the Rev. Cecelia Williams Bryant. She is the mother of two children, Ife and Ayo. Congratulatory messages can be emailed to: info@ drthema.com - Dr. Bryant-Davis • Bishopjohn4th@

aol.com - Bishop John R. Bryant • Queenakosua@ hotmail.com - The Rev. Dr. Cecelia Williams Bryant AME Church General Counsel Douglass P. Selby named managing partner of the Atlanta office of Hunton Andrews Kurth LLP. Established in 1988, the Atlanta office combines the advantages of an international platform with the accessibility of a local firm, with lawyers providing clients with a complete range of legal services, including highlyranked public finance, commercial lending, litigation, and complex corporate transaction practices.

Selby’s long-time practice focuses on public finance, including serving as bond and disclosure counsel to issuers and underwriters, counsel to investment banks for governmental and private activity bonds, and corporate representation of governmental authorities as outside general counsel. He has earned a reputation as a highly effective and trusted dealmaker. Selby has spent the entirety of his 26-year legal career in the Atlanta office of Hunton Andrews Kurth, perfectly positioning him to drive the enhancement and growth of the firm’s Atlanta practice. In addition to his new role as managing partner, Selby also sits on the Atlanta office’s Diversity & Inclusion Committee.

“We are grateful for Doug’s clear investment in and commitment to the firm’s Atlanta office and look forward to his continued leadership in this new role,” said Wally Martinez, Hunton Andrews Kurth managing partner. “His exceptional practice, commitment to client service, strong firm relationships, and deep engagement with the Atlanta community make him the right person to lead our Atlanta office.” ...continued on p25

DECEMBER 2021

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NECROLOGY LISTINGS

PAGE | 19

OCTOBER 2021

*Purple font connotes Episcopal Family; Red font, General Officers; and Blue font, Connectional Officers.

The Rev. Marcia Bethel, pastor of Jacob Mission (Elgin), Lancaster District, Columbia Annual Conference of the Seventh Episcopal District of the African Methodist Episcopal Church Mrs. Patricia George, the grandmother and adoptive mother of Chaplain (Captain, USAF) Melissa W. Hale, first lady of the commonwealth district

(Presiding

Elder

William Hale) and ministerial staff of Embry Chapel AME Church, Elizabethtown, KY,

of financial markets in the Central Bank of Lesotho Ms. Serena Elizabeth Byrd, the beloved daughter of retired Presiding Elder Dr. J. Leander

(Geraldine)

Byrd.

Elder Byrd retired from the Pensacola

District

of

the

Florida Conference, Eleventh Episcopal District Ms. Johnnie White, sister of the Rev. Donald White, retired pastor, and member of

Greater

Bethel

AME

Church, Nashville, Tennessee,

Thirteenth Episcopal District

Thirteenth Episcopal District

Mrs. Queen Ester Jackson,

The Rev. Thomas Benjamin DeSue, Sr., retired presiding elder, Eleventh Episcopal District; he was appointed in 1987 as presiding elder in the East Annual Conference

mother

of

Mrs.

Priscilla

Jackson-Scott, and son-inlove of the Rev. Tom W. Scott, pastor of St. Paul AME Church, Arkadelphia,

AR,

Twelfth

Episcopal District

by Bishop Philip R. Cousin; later he was appointed as

The Rev. Dr. Jacquelyn Lorraine Brown Hurston, pastor of Piney Grove (Gaston), Columbia District, Columbia Annual Conference of the Seventh Episcopal District Mr. Reginald (Regi) J. HargisHickman, an acclaimed R & B guitarist, one of the original members and a co-founder of R&B band, Brick; and the grandson of Bishop Ernest Lawrence Hickman, the 75th elected and consecrated bishop of the African Methodist Episcopal Church

administrative

the bishop, responsible for

The Rev. Roger L. Washington, pastor of Mt.

the Rev. Gregory Ball of

handling of the treasury of the

Lebanon (Andrews) African

Baltimore, Maryland, Second

Eleventh Episcopal District

Methodist Episcopal Church,

The Rev. Joyce Jones, age 77, served in the West Arkansas Annual Conference, Camden-El Dorado District, as

Georgetown District, Palmetto

District,

African

Methodist Episcopal Church The Rev. Bohlale Phakoe, an itinerant elder and the pastor and founder of St. John AME Church (Lesotho Central

District)

of

the

to

Kevin Anderson

Mr. Leonard Eugene Ball, the oldest brother of chaplain,

Episcopal

assistant

Episcopal District; a member of Union AME Church in Little Rock, Arkansas where he served on the ministerial staff; he was the beloved spouse of WMS life member Carolyn Anderson and father of Dr.

Annual Conference of the Seventh

Episcopal

of

African

the

District

Methodist

District of the Philadelphia Annual Conference, served as a marshal for the Philadelphia Annual

Conference,

and

was appointed the bishop’s attendant for four bishops of the First Episcopal District Ms. Toledo Alice Riley, the daughter of Presiding Elder the Rev. Dr. Freeman Leo Riley, Sr., and WMS life member Mrs. Georgia Woods Riley, deceased; she was well known in the Sixth Episcopal District as an outstanding past SED YPD director, a very active WMS leader, and an active PK in the SED-M-SWAWO+PKs at all levels The Rev. Lee A. Thomas, Jr., a retired itinerant elder in the New York Annual Conference and former pastor of Payne African Methodist Episcopal Church in Chatham, New York, Jamaica/Long Island District, First Episcopal District Mr. Cleophus Torrence, the baby brother of the Rev. Napoleon Davis, Jr., retired pastor and former presiding

pastor of St. Andrews African

Episcopal Church

elder in the West Arkansas

Methodist Episcopal Church,

The Rev. Donald Burems, Sr., the beloved pastor

District

Hutting,

Arkansas,

Twelfth

Conference, Twelfth Episcopal

Eighteenth Episcopal District;

Episcopal District

of

Church,

Mr. Erston Wilson, the father

one of the chief intellects

The Rev. Carroll G. Anderson, a retired minister in the Arkansas Annual Conference of the Twelfth

Philadelphia, Pennsylvania and

of the Rev. Cindy Robinson,

a son of Hickman Temple

pastor of the Lacy Circuit, East

AME Church; he was the

Arkansas Annual Conference,

president

Twelfth Episcopal District

of the economic market of the kingdom of Lesotho and was employed as the director

St.

John

of

AME

the

South

Condolences to the bereaved are expressed on behalf of Publications Commission chair Bishop David R. Daniels, Jr., president/publisher of the AMEC Publishing House (Sunday School Union) the Rev. Roderick D. Belin, and editor of The Christian Recorder, Mr. John Thomas III.

“Blessed are those who mourn, for they shall be comforted.” Matthew 5:4 (NRSV) To share or receive information about Connectional clergy family bereavements and congratulations, please contact the AME Church Clergy Family Information Center. Mrs. Ora L. Easley, Administrator • 5981 Hitching Post Lane • Nashville, TN 37211 • 615.833.6936 (CFIC Office) • amecfic.org •facebook.com/AMECFIC

20 | PAGE

DECEMBER 2021

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METHODIST RACIAL HISTORY RECALLED ON THE 250TH ANNIVERSARY OF ASBURY’S U.S. ARRIVAL

By Adelle M. Banks, Religion News Service

Two and a half centuries ago, Francis Asbury arrived in the United States from Great Britain, bringing with him what would become the Methodist faith. He went on to spread it across the country, with St. George’s Church in Philadelphia as his home base.

St. George’s will mark the occasion of Asbury’s arrival with a weekend of events at the end of October. However, the historic church, the oldest continually used Methodist building in the United States, is also the starting point of three African American churches and one denomination after a “walkout” by black worshippers.

Over time, recounts the Rev. Mark Salvacion, St. George’s current pastor, African Americans —some recently freed from slavery — were segregated to the sides of the church, to the back of the building, and a balcony, preventing them from receiving Communion on the church’s main floor.

Salvacion describes this and other parts of St. George’s history in the church’s “Time Traveler” program for teen confirmation students learning about their faith and in classes of middle-aged adults training to become certified lay ministers.

“It’s not just telling happy stories about Francis Asbury itinerating to West Virginia,” said Salvacion, pastor of what is now called Historic St. George’s United Methodist Church. “It’s uncomfortable stories about race and the meaning of race in the United Methodist Church.”

The turning point for many African American worshippers, already dissatisfied with mistreatment, was a Sunday morning in the late 1700s. Lay preacher Richard Allen saw another black church leader, Absalom Jones, forcibly pulled up while praying on his knees aat St. George’s.

That led Allen and some of the other black attendees tto leave what was then known as St. George’s Methodist E Episcopal Church and strike out on their own — in ddifferent ways.

“This raised a great excitement and inquiry among the ccitizens, in so much that I believe they were ashamed of ttheir conduct,” wrote Richard Allen in his autobiography. ““But my dear Lord was with us, and we were filled with ffresh vigour to get a house erected to worship God in.”

In 1791, Allen, who had been a popular preacher at St. George’s 5 a.m. service, started what is now Mother Bethel African Methodist Episcopal Church. Asbury dedicated its first building, a former blacksmith shop, in 1794.

“Here’s Asbury, and he comes in, and he still has this kind of relationship with Richard Allen that is more than just collegial,” the Rev. Mark Tyler, current pastor of Mother Bethel, said of the men who were the first bishops of the Methodist and African Methodist Episcopal churches, respectively. “I mean, you go out of your way as the representative and the saint of Methodism in America, and you dedicate Mother Bethel. That is a statement that you’re behind this and endorsing it.”

In 1816, after winning a court battle for its independence from the Methodist Episcopal Church, Allen started the African Methodist Episcopal Church, the nation’s first black denomination.

Jones went on to serve as a lay leader of the African Church that began in 1792.

Two years later, the congregation became affiliated with the Episcopal Church and was renamed the African Episcopal Church of St. Thomas. Jones was ordained a deacon in 1795 and a priest in 1802.

Arthur Sudler, director of the Historical Society & Archives at the 1,000-member church, said the 250th anniversary of Asbury’s U.S. arrival is significant not only

for the three Philadelphia congregations that began after discord with St. George’s but also for the city and the three denominations they now represent.

“It’s an epochal moment simply because Francis Asbury’s role in helping develop Methodism in America, in part through his participation there at St. George’s, is one of those factors that gave birth to the Black Christian experience in Philadelphia,” he said. “And in America more broadly, because of the seminal role of Absalom Jones, Richard Allen, and Harry Hosier and their connections between what became these three denominations, the AME Church, the United Methodist Church, and the Episcopal Church.”

Hosier initially stayed at St. George’s with other black attenders who did not leave with Jones and Allen. He also was a closer colleague to Asbury than the other two men, having been a traveling companion who preached with the Methodist leader across the South. Allen, a free man, had declined the offer, avoiding a risky return to the region of the country where slavery remained legal.

© Dale Williams for D’Zighner Studios.

© David Fonda, courtesy of HSG.

Hosier helped found another Philadelphia Methodist congregation, which initially met in people’s homes and eventually became known as Mother African Zoar United Methodist Church.

Asbury dedicated its building in 1796 and preached there a number of times, according to the United Methodist C Church’s General Commission on A Archives and History.

After it celebrated its 225th aanniversary, Mother Zoar retained its nname but merged with New Vision U United Methodist Church in North PPhiladelphia, with a current average oof 75 people at in-person worship se services. It thus remains the oldest bblack congregation in the United M Methodist tradition in continuous ex existence.

© HSG

© Adelle M Banks

Given the steps of Allen and Jo Jones, why did Hosier and other Service at the African Episcopal Church of St. Thomas T The Rev. Mark Salvacion, center, speaks during a service black worshippers who once prayed in 2019. at Historic St. George’s United Methodist Church in at St. George’s remain within the Philadelphia.

M Methodist Church? “That is a m million-dollar question,” said the R Rev. William Brawner, the partti time pastor of Mother Zoar. He sa said he assumes “those who left w with Absalom, those who left with R Richard were tired and figured that th they could not change the system oof injustice from the inside.” The fo founders of Zoar chose a different aapproach, hoping that remaining M Methodist would help “change the hhearts and minds of the people that w were literally oppressing them.”

Bronze statue of Richard Allen, founder of the African P Portraits of Absalom Jones, from left, Harry Hosier, and All these years later, Brawner Methodist Episcopal Church, on the property of Mother Richard Allen in Historic St. George’s United Methodist said he does ...continued on p27 Bethel AME Church in Philadelphia on July 6, 2016.

Church museum in Philadelphia.

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DOING CHURCH DIFFERENTLY By the Rev. Gilbert A. Ruffin Jr., and the Rev. James C. Turner, Jr., 2nd Episcopal District

We are experiencing a revolution of change in business, politics, society, and the world in general. As the COVID-19 pandemic exploded on the scene, everything changed! Any business agile and forward-leaning in technological strategies and approaches quickly adjusted and became super successful in cornering their markets.

Existing and new technologies such as Zoom, Microsoft Teams, and over-thetop (OTT) media services like Apple TV, Roku, and Disney+ changed the way that the public approached everyday tasks of meeting and viewing information. The African Methodist Episcopal Church was also forced to adapt to this revolution of change in order to survive and thrive. Those AME churches that were forward-leaning in their technological strategies and approaches quickly adjusted and were successful in maintaining and growing their viewership and participation.

Yet, even in the midst of this revolution of change, the church must continue to evolve and do church differently.

While viewership and offerings may point to some measure of success, discipleship and volunteerism point to a different type of issue experienced by the church. The gathered church, while absolutely necessary, must further adapt and change if it is to accomplish the objectives of the AME Church. It must realize that the number of members who will return to the building or gathering place, as has traditionally been the case, is an unknown that must be accounted for as it moves into this new frontier.

It must not only train all members in Christian discipleship and leadership but also move beyond training and execute continuing programs that will enhance the entire social development of all people.

clothe the naked, and visit those who are bound or imprisoned. These are our moments of worship as we serve Christ and the community. This is where the scattered church gathers in service and true discipleship.

As the gathered church adjusts to this new frontier, maybe it is time to revise the model of church ministry, which is governed through The Doctrine and Discipline of the AME Church. Maybe it is time to do church differently. In the midst of this pandemic, Bishop James Levert Davis, the presiding prelate of the 2nd Episcopal District of the African Methodist Episcopal Church, decided to renew Christ Our Redeemer AME Church, Washington, D.C. as a 100% virtual church. It is believed that Christ Our Redeemer AME Virtual Church (CORAMEVC) is the first and possibly only 100% AME virtual church of its kind in African Methodism. This scattered church approach with no central meeting place or building does church differently.

At CORAMEVC, one of our main objectives is moving from training to executing Christian discipleship and leadership in community-based events.

The community-based forums and events serve as our gatherings. Here, disciples of Christ are called upon and encouraged to engage in carrying out the spirit of the original Free African Society in seeking out and saving the lost and serving the needy. Sunday morning worship is our virtual filling station for the week as we serve in partnership with public schools, feed the hungry,

Christ Our Redeemer AME Virtual Church is working to expandd discipleship opportunities and do church differently by taking the church to the people in need while expanding the community of believers in lieu of waiting for the people to return to the church. While the challenges of discipleship and volunteerism are the same for the gathered and the scattered church, we believe that engaging the community where they are is a great model for doing church differently in this new era of revolutionary change.

While this is not a novel approach, it is being re-emphasized through this new model of virtual church ministry.

In addition, because the virtual church model does not require a building, which can exceed 20% of the church’s budget, it repurposes these funds into community ministry efforts. The Reverend Gilbert A. Ruffin, Jr. states, “Sure, there will be times when we will need to gather as a church for weddings, funerals, baptisms, and routine church services, but these will be accounted for as we strive to emphasize the more public aspects of worship and discipleship in the communities in which we’re call to serve. The Virtual Church inverts the model of ministry from the building as the central place of worship, to the communities where we serve as the

worship ” central focus and places of worship.”

As we do church differently, the AME Church is already pursuing avenues to offset church expenses through community development corporations (CDCs) and other business ventures.

Community development corporations invest in real estate assets which the church can utilize. We see community centers, recreational centers, adult/ senior residency centers, and other real estate assets being developed through CDCs. “Through CDCs,” the Reverend Turner states, “We are able to generate new and unique ways the church can engage the community to ensure their needs are met on a long-term basis. It is imperative that the church begins to reimagine and innovate the methods it uses to connect and walk beside the community so that all are empowered to make a difference for our future.”

In addition, existing AME Church infrastructure can also be utilized through local church partnerships. As we leverage these avenues, as well as those yet to be determined, we seek to do church differently. We see the virtual church as a central cog to this new era of doing church differently and cannot wait to see what God will do next.

The Reverend Gilbert A. Ruffin, Jr. and the Reverend James C. Turner, Jr. are the pastors of Christ Our Redeemer AME Virtual Church in Upper Marlboro, MD. Visit them on the following online platforms: Facebook: www.facebook.com/coramevc, Website: christourredeemeramecww.org, and YouTube: youtube.com/channel/UCZPC5Akxkj3a6kud9fd4GaA.

LONG-TIME PROVOST TO TAKE LEADERSHIP HELM Saintjones, J. (2021). (www.aamu.edu). October 2, 2021. Reprinted with permission. November 2021.

The Alabama Agricultural and Mechanical University Board of Trustees voted seven to four on Saturday, October 2, 2021, in favor of Dr. Daniel K. Wims as the 12th president of Alabama A & M University. President Andrew Hugine, Jr., will retire from the post oon December 31, 2021. Dr. Wims is aan ordained itinerant elder in the N Northwest Alabama Conference in the 9th Episcopal District and serves on th the staff of St. John African Methodist E Episcopal Church in Huntsville, A Alabama, where the Reverend Maurice W Wright II is the pastor.

th

L-R: The newly-elected 12 president of the Alabama Agricultural and Mechanical University, Dr. Daniel K. Wims, the Rev. Maurice Wright II, servant pastor of St. John AME Church, and Dr. Andrew Hugine, Jr., president of Alabama Agricultural and Mechanical University.

Dr. Wims has over 20 years of pprogressive administrative experience in various governmental and higher eeducation organizations. Dr. Wims formerly served as the executive vice president, vice president for academic affairs, and professor of agricultural sciences at The Fort Valley State University. Other positions Dr. Wims has held include assistant vice president

for student affairs and associate professor at South Carolina State University; director of the Division of Agricultural Sciences and associate professor of agricultural sciences at Florida A & M University; director of institutional research and assessment and assistant professor of agricultural sciences at Alcorn State University; director of the Small Farm Research and Resource Development Center, and assistant professor of agricultural sciences at Southern University.

Dr. Daniel K. Wims, newly th Dr. Wims stated that his stints on national councils and elected 12 president of Alabama Agricultural and major enterprises, extensive work with college presidents, Mechanical University service on accreditation teams, and experience coming through the academic ranks have helped to prepare him for the university presidency.

Dr. Wims also stated that AAMU made decisions long ago to invest in science, technology, engineering, and mathematics (STEM) programs, even at the doctoral level. During his term as provost, AAMU sought to continue and expand its STEM focus. Under Dr. Wims’ presidency, the University will stress artificial intelligence in cybersecurity, push data analytics, improve coding capabilities among a wider range of students, and recruit faculty in bio and alternative energy.

Other key areas of concentration, he said, will include a campus-

...continued on p27

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GENERAL COLIN POWELL’S EXAMPLE TO THE GOP AND ITS FUTURE

By Quardricos B. Driskell, Columnist

It will be some time until the Republican Party turns the page on Trump and return to its more mainstream, conservative principles.

Eight months after the January 6, 2021 insurrection, Trump is still winning the soul of the Republican Party. Yesterday, October 18, 2021, Trump filed a federal lawsuit against the January 6 select committee seeking to block the panel from obtaining his administration’s records from the National Archives. So is there a future for a Republican who is not a Trump Republican? Can Republicans move past 2020?

Having fundamentally shifted away from its axis of reasonable conservative and libertarian archetypes, the Republican Party continues to relitigate America’s ugly past without any logical orientation or ideological reasoning to shape the party’s future. There is no pablum platform or component figurehead, and the GOP does not have leaders, rather sycophants, afraid to challenge the distortion of the party’s axis. Very simply, it feels as if our federal republic is slowly eroding, and January 6 was the scintilla.

The absence of General Colin Powell evinced an unfortunate reminder that we are grieving our national political party system and an America that once was a collective bipartisanship. Nine months ago, in the wake of the Trump-inspired riot at the U.S. Capitol, Gen. Powell said that he could “no longer call myself a fellow Republican.”

He castigated not just Trump but his enablers within the party. Ironically, a quartercentury before, the Republican Party’s nomination had been Gen. Powell’s for the taking — if he wanted it.

Gen. Powell knew that the nation’s current political landscape has become highly polarized, but he also knew that average citizens must engage to hold elected officials accountable; the truism remains that the people dictate the terms of American politics. Moreover, citizen engagement is critical now more than ever, with Republican efforts systematically rolling back voting access in states following Democratic victories in the 2020 election.

Gen. Powell helped a generation of young people understand their civic engagement. Furthermore, in our country where the notion of identity has become inscrutable, he never denied the unfortunate role race played in his life and our society more broadly, but he also repudiated the idea that race could cease his dreams or the dreams of others, and through his balanced and moral leadership, helped pave the way for so many who would follow.

Regrettably, our country is teetering between the tyranny of elites on the one hand and tyranny of irrationality on the other - a composite societal bipolar condition coming to crash down on us. Moreover, representative democracy domestically and abroad is getting degraded by a combination of populism that is starting to go rampant, merging with malicious forces working to exploit this to enshrine the dominance of political minorities over predominant prevalent (not populist) will.

This anti-democracy craziness does have roots in a willingness of the Republican Party to leverage the structures of national governance to effect rule by the minority.

However, Republicans are not only at fault here. Democrats continue to be too “soft” during campaigning, and legislating, and they fail to organize effectively.

For a few decades now, it has been apparent that both parties continue to move to the most extreme sides. Some Democrats and Republicans have stopped trying to persuade and work for the middle class – the silent majority and have turned to political gangsterism instead, worsened by the number of Democrats retiring and the few moderate Republicans like Rep. Anthony Gonzales (R-OH-16) leaving Congress altogether.

We know that Gen. Powell served Republican administrations but was willing to endorse then-candidate Obama in 2008. Furthermore, when conspiracy theories were trolling, with some, mainly Republicans, questioning the faith of then-candidate Obama, Gen. Powell in a resonant way, exemplifying his ethical clarity, said, “The correct answer is, he is not a Muslim; he’s a Christian, but the really right answer is, ‘What if he is?’ Is there something wrong with being a Muslim in this country? The answer’s no, that’s not America. Thus, is there something wrong with some sevenyear-old Muslim-American kid believing that he or she could be president?”

Gen. Powell is an artificer, a standard-bearer for what it means to be a great American regardless of political affiliation, race, or creed.

Could we as American people emulate his example and witness? Or could we as a country get back to what it truly means to be great – the way in which Gen. Colin Powell made it great?

Quardricos Bernard Driskell is a former Republican operative and an adjunct professor of legislative politics at The George Washington University Graduate School of Political Management. Follow him on Twitter @q_driskell4. Reprinted with permission from thehill.com.

COPPIN CHAPEL GETS LONG DISTANCE ASSIST

By Bill Shea, Fort Dodge Messenger

The historic Coppin Chapel African Methodist Episcopal Church in Fort Dodge, Iowa, recently got some much-needed repairs, and a long-distance family connection made it possible.

the extended Naylor family who helps maintain the site. Another nephew, Billy Naylor, mows the grass and does other outside chores.

The roof on the church at First Avenue South and Fourth Street was patched, and a couple of windows were replaced by a nephew of a longtime church member who traveled from Mississippi to do the work.

The church was constructed in 1894, and Naylor said the church has several more building projects it wants to complete. As she said, “There’s always something that can be done.”

Roderick McKenzie is a nephew of Walter Naylor, the late husband of Julia Naylor, a lifelong member of the congregation. He is a brick mason and construction worker. McKenzie was in Fort Dodge last month to do the work.“First, we had the roof fixed, and then we had the ceiling fixed where it leaked,” Julia Naylor said. She added that two windows were replaced. Additional work was done on some window frames and trim. McKenzie is not the only member of

With the building getting back in shape, members of the congregation hope to welcome the rest of the Fort Dodge community to their church for various outreach events. “We look forward to an event once a month for the whole community,” said Sherry Washington, a member of the church’s board. “We’re very thankful

ffor the h Fort F Dodge D d community. i Folks F lk in i the h community i have supported the church.”

CAKE WALK TO HONOR NAYLOR Julia Naylor, of Fort Dodge, Iowa, says she was born and raised in Coppin Chapel African Methodist Episcopal Church. “That’s the only church I’ve ever been a member of,” she said. She is now the church’s Reprinted with permission.

clerk, treasurer, and a member of its board.

As Naylor approaches her 90th birthday, the congregation plans to celebrate her big day in a public way. A drive-thru cake walk will be held in Naylor’s

honor at the church at First Avenue South and Fourth Street. Cakes will also be for sale.

Naylor will celebrate her 90th birthday on Nov. 14.

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LAY WITNESS SUNDAY CELEBRATED AT MOUNT ZION AME CHURCH, 19TH EPISCOPAL DISTRICT

By Bro. Onkgopotse Maboe, 19th Episcopal District

Mount Zion African Methodist Episcopal Church celebrated Lay Witness Sunday on 17 October 2021. Mt. Zion AME Church is based in the Orangia Conference and was dedicated in 1904. Mt. Zion is the same church that Bishop Harold Ben Senatle once pastored.

The worship experience was organised and led by the local Lay Organization under the leadership of Bro. Totta Moeti and the programme was executed by both members of the organised and unorganised lay membership. The exhorter of the day, Sis. Malefu Mthethwa’s theme was “Faith, Hope, and Charity, Make All Things Work,” taken from First Corinthians 13:1-13 and First Peter 4:8-10. The exhorter’s main teachings were about love, quoting four types of love. She emphasized agape love, which Christians ought to have and practice in our lives. She also touched on five love languages for lovers. The exhorter encouraged us to “go and pray for men, who are behaving immorally and are also abusing women and LGBT people.”

The worship leader, Bro. Mandla Mlotha, gave a synopsis on the Lay Witness Sunday, explaining why this day is celebrated.

Lay Witness Sunday was designated for observance throughout the AME Church on the 2nd Sunday during October, at the Eleventh Biennial Session, in 1969. Lay Witness Sunday provides laypersons with the opportunity to witness about their faith in Jesus Christ and their commitment to fulfilling his mission in the world.

The Witness Moment was led by Sis. Lindiwe Deke. Two sisters came forth and gave their testimony on how the mercy and grace of the Lord had kept them until that day. One shared about her own sickness, the death of loved ones, and how the Lord kept her. The second, according to doctors, had a terminal illness and how she was supposed to be in heaven by then. These ladies are living examples that, “What is impossible for mortals is possible for God” (Luke 18:27). Presiding pastor, the Rev. Thabo Matsaseng, thanked the two sisters for their testimonies. The witness moment was closed by a powerful prayer by a seasoned layperson, a preacher’s kid, Bro. Abbey Kgaile.

Bro. T. Moeti thanked everyone who made the day’s worship experience possible and appreciated the support and guidance of the Rev. Thabo Matsaseng.

Submitted by the Rev. GP Lesito, 19th District Field Representative.

TWIN PASTORS MAKE HISTORY IN THE AME CHURCH

By Rev. Shakira Sanchez-Collins, Columnist

Twin sisters, the Rev. Alethea Scott-Winston and the Rev. Dr. Alesia S. Ford Burse, are both pastors focused on the ministry of the gospel and service to their local communities.

The twin pastors made history when Bishop Adam Jefferson Richardson appointed them to churches with the same name: St. James. The Rev. Dr. Ford Burse is the senior pastor of St. James AME Church in Orange Park, and the Rev. Scott Winston is the senior pastor of St. James AME Church in Clearwater, Florida. These appointments mark the first time in the history of the AME Church that twins have pastored churches with the same name at the same time.

Both of them have had fruitful careers within the church and within their respective communities.

The Rev. Dr. Alesia Ford Burse spent her early career focusing on research of the elderly and their quality of life. She was instrumental in starting the Gerontology program at Edward Waters University to serve the aging and senior citizen community. One of the few applied anthropologists in the United States, the Rev. Ford Burse, has worked in community development at the United States Department of Housing and Urban Development (HUD) for over twenty years. Through her work, she has impacted the lives of many families, companies, and schools.

The Rev. Alethea Scott Winston currently serves as the vice-chairperson of the

each other throughout their ministry journeys. Throughout their ministries, they

Social Justice Ministry for Pinellas County. In this capacity, she works closely with

both have had several accomplishments. For example, the Rev. Ford Burse led the

local city officials to encourage schools to embrace restorative practices to reduce

construction of two churches and developed several programs and ministries, and the

school suspensions that disproportionately impact students of color. She is also on

Rev. Scott Winston renovated churches and created a social justice-focused ministry

the Affordable Housing Advisory Committee for Pinellas County, through which she

that has greatly impacted her community.

advocates for policy changes that make affordable housing more accessible and equitable.

“God has taken care of us from birth to adulthood,” the Rev. Scott Winston

The Rev. Ford Burse answered her call to the ministry first and thus served as a role

said. “God has allowed us to live our dreams to become ministers in the African

model for her twin, who entered the ministry later. Since then, they have supported

Methodist Episcopal Church serving the Lord with gladness.” ❏ ❏ ❏

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—— TRANSITION —— RONNIE JAMES WILSON (1948-2021) Born April 7, 1948, outside of Olustee, Okla., Ronnie James Wilson was the firstborn son of the Reverend Oscar Wilson and Irma D. CollinsWilson (who both preceded him in death) Ronnie confessed Christ at an early age and was baptized in his father’s church. Ronnie spent his formative years in Tulsa, Okla. He attended Dunbar Elementary School, Carver Jr. High, and Booker T. Washington High School, graduating with the class of 1966. Ronnie fell in love with music early and had dreams of becoming a musician, singer, songwriter, and above all, an orchestrator. He began developing his talent early, starting his first group while in junior high school with childhood friends Billy Coleman and Fred Moore. This group was called “The New Imperials.” Ronnie later

showcased his musical talents serving as first chair trumpet player and drum major for Booker T. Washington’s high-stepping T-Connection Marching Band under the direction of Mr. Clyde Yeldell. After graduating high school, Ronnie continued his education and enrolled in the University of Oklahoma in the fall of 1966. He joined the Pride of Oklahoma Marching Band and was a charter member of the Zeta Zeta chapter of Alpha Phi Alpha Fraternity, Incorporated.

After completing his first year of college, Ronnie married Priscilla Griffin, and to this union, three sons were born: Andre, Brian, and Casey Wilson. He continued to pursue his musical career, playing with several local bands. Ultimately Ronnie founded his own band, initially calling it “The Greenwood Archer and Pine Street Band,” and later shortening the name to “The G.A.P. Band.”

Eventually the G.A.P. Band evolved to include Ronnie, and his two brothers

Charlie and Robert. The group rose to fame in the late 1970s and early 1980s, opening for entertainers such as Leon Russell and The Rolling Stones. The GAP Band released over 30 albums, including their debut album Magicians Holiday, in 1974, with several other albums reaching platinum level status.

The band produced a number of hit songs such as, “You Dropped the Bomb on Me,” “Burn Rubber on Me (Why You Wanna Hurt Me),” and “Outstanding.”

As an accomplished songwriter, Ronnie wrote lyrics for several hits of the group such as, “I Don’t Believe You Want to Get Up and Dance (Oops!)” (1979), “I’m in Love” (1979), and “Yearning for Your Love” (1980). He enjoyed success with his brothers and their band until the late 80’s In the early 90’s, Ronnie was called to a life of ministry. He attended Christian Bible Institute & Seminary receiving a Doctor of Divinity degree in Theology/Theological Studies.

He served as minister of Worship at

Community Bible Church in San Antonio, TX. In 2010 he reconnected with Linda Boulware, a high school friend, and after a whirlwind courtship, they married February 4, 2011. Ronnie continued his ministry until his health failed.

Meeting him at heaven’s gate will be his parents, Oscar and Irma Wilson, sister Priscilla Wilson, his baby brother Robert Lynn Wilson, and other loving family and friends.

Remembering Ronnie’s life and legacy are his wife, Linda BoulwareWilson; his children, Andre, Brian, and Casey; grandchildren, Anyia, Donovan, Jerran, Bejon, Talea Kyla, Tylen, Cynai, and Casey Jr.; two sisters, Loretta Wilson Drew (Oklahoma), Darla King (California), two brothers, Charles (Mahin) Wilson (California) and Claven (Sharice) Wilson (California); and a host of loving nephews, nieces, cousins, and extended family members. ❏❏❏

THECHRISTIANRECORDER.COM ...From Congratulatory p18 “I am excited and honored to lead the Atlanta office and to have the opportunity to help build and expand our local team,” said Selby.

“I look forward to supporting the continued success our lawyers achieve for our clients here and around the world.”

Selby joined the firm in 1995. He received his undergraduate business degree from Howard University, his Masters of Business Administration from Harvard University, and his law degree from the University of Chicago Law School.

Special Announcement of Our Son and Daughter-In-Love as the New Co-Pastors for Grace Covenant Presbyterian Church, Richmond, Virginia The Pastor Hiring Committee and the full Session are thrilled to announce Grace Covenant’s new copastors, Dr. Calvin H. Sydnor IV and Joanna Wells Sydnor!

Please plan to join in the Informational Gathering after worship this coming Sunday, November 14, to hear more about the Sydnors from the Pastor Hiring Committee and how powerfully the Holy Spirit was moving in this search process and the connection with the Sydnors as our new covenant pastors. You can also read a bit more about the Sydnors from the bio below.

While the Sydnors’ first day will be Wednesday, December 1, they will be able to worship alongside us on Sunday, November 21, and after worship there will be a reception in the Social Room to meet and greet the Sydnors. Light refreshments, punch, and coffee will be served. Please come offer a warm GCPC welcome to the Sydnors!

UPCOMING DATES 12 noon Sunday, November 21, Reception in Social Room Come meet and greet the Sydnors!

Wednesday, December 1: The Sydnors’ first day!

Dr. Calvin H. Sydnor IV & Joanna Wells Sydnor

The Christian Recorder High School sweethearts and life-long helpmates Dr. Calvin H. Sydnor IV and Joanna Wells Sydnor are called by God to a clergy-couple and co-pastor ministry. Both Calvin and Joanna are from Pennsylvania, Philadelphia, and Harrisburg, respectively. They met in Woodbridge, VA, where, providentially, their families relocated for job opportunities in the early 1980s.

Calvin and Joanna have a love for education. They are graduates of Hampton University, where Joanna received her Bachelor’s and Master’s Degrees in Communicative Sciences and Disorders. Calvin received his Bachelors of Science in Biology and continued his education at Temple University School of Podiatry following his commissioning into the U.S. Army. Calvin and Joanna married in 1987 and enjoyed life as a military family before relocating to Hampton, VA, in 1994, where Calvin established his podiatry medical practice.

They answered God’s call graduating from the University of Dubuque Theological Seminary in Dubuque, Iowa, where they received their Master of Divinity in December 2019. Until their call to Grace Covenant Presbyterian Church, Joanna served as pulpit supply in the Presbytery of Eastern Virginia while also extending her ministry training as a chaplain resident at Riverside Regional Medical Center in Newport News, VA. She completed her training in May 2021.

Calvin preached regularly in his home Presbytery, PEVA, and both currently participate in the Pastor as Disciple through the Lilly Foundation (PCUSA).

Joanna answered God’s call to the ministry in 2015, devoting her life to spreading the Gospel of Jesus Christ wherever God leads. Her favorite scripture is John 14:27, “Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.”

For Calvin, God has called him to the ministry where he seeks to serve God with all his heart, soul, and mind and love everyone around him. His favorite scripture is 1 Peter 3:15, “But in your hearts revere Christ as Lord.

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Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have.

But do this with gentleness and respect.”

Calvin and Joanna are blessed with three adult children, Calvin V and daughter-in-love Kyndall, Corey, and Ayanna, and four grandchildren, Kamryn (2), Aiden (2), Kalyse (1), Ace (nine months), and one due in December of 2021.

Dr. Calvin H. Sydnor III 20th Editor, The Christian Recorder chsydnor@bellsouth.net Congratulations to YPDer Anthony Reed II on the occasion of becoming a Charter member of Top Teens of America Southern Pearls Miami-Dade Chapter. Top Teens of America (TTA) provides all teens regardless of their ethnic or socio-economic status, the opportunity to receive extra-curricular support, career, and character development training, along with key community volunteer opportunities. There are currently 108 TTA chapters with over 5,000 Top Teens located throughout the United States making a difference in the community in which they live. To learn more about TTA, please check out their website at https://www.tlodspmd.org/topteens-of-america He is a proud member of The Purple Church Miami, in the “Nurturing” North Orlando District, Central Annual Conference of the Eleventh Episcopal District.

Anthony Reed II is the son of the Reverend Dr. Anthony Sr. & the Reverend Karen Reed, pastors of Martin Memorial AME Church, Miami, FL. To God be the glory for the great things he is doing. #miamiflorida #YPD #TopTeen Congratulatory messages may be sent to: The Reverend Dr. Anthony & the Reverend Karen Reed Martin Memorial AME Church 14700 Lincoln Blvd. • Miami, FL 33176 Email: martinmemorialchurch@gmail.com

On behalf of Publications Commission chair Bishop David R. Daniels, Jr., president/publisher of the AMEC Publishing House (Sunday School Union) the Rev. Dr. Roderick D. Belin, and editor of The Christian Recorder Mr. John Thomas III, we celebrate and applaud your achievements.

“For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope.”

Jeremiah 29:11 (NRSV) To share or receive information about Connectional clergy family bereavements and congratulations, please contact the AME Church Clergy Family Information Center. Mrs. Ora L. Easley, administrator • 5981 Hitching Post Lane • Nashville, TN 37211 • 615.833.6936 (CFIC Office) • amecfic.org • facebook.com/AMECFIC.

THE REV. DR. STEPHANIE N. TAYLOR, MD APPOINTED TO THE NIH ADVISORY COUNCIL The Rev. Stephanie N. Taylor, MD, the administrative pastor of Bethel African Methodist Episcopal Church, New Orleans, Louisiana, was introduced by Dr. Anthony Fauci as a new member of the 18-member National Institute of Allergy and Infectious Diseases/National Institutes of Health (NIAID/NIH) Advisory Council. The Council is the chief advisory committee of the NIAID, and Dr. Taylor is one of five members of the Microbiology and Infectious Diseases (DMID) Subcommittee. The NIAID Council advises on policy, clears concepts, and reviews programs, and NIAID often seeks the Council’s advice before changing policies for training, health information dissemination, administration, budget, and long-term planning of potential future NIAID initiatives.

Dr. Taylor is professor of Medicine and Microbiology in the Section of Infectious Diseases at Louisiana State University Health Sciences Center, New Orleans, Louisiana. She is Board Certified in both Internal Medicine and Infectious Diseases, and her clinical practice and research are focused on sexually transmitted infections, STI-related diagnostic trials, and STI clinical drug trials. In addition, she has authored several book chapters and 80 journal articles, including one as lead author in the prestigious New England Journal of Medicine.

Dr. Taylor is also medical director of the LSU Infectious Diseases STI research program and laboratory, the LSU-CrescentCare Sexual Health Center, and the Louisiana Office of Public Health STD/HIV Program. She was a recipient of a

Distinguished Career Achievement Award presented by the American STD Association, and she is an associate editor of Clinical Infectious Diseases, the flagship journal of the Infectious Diseases Society of America.

“Dr. Taylor is one of our most talented physician-scientists,” says Dr. Steve Nelson, LSU Health New Orleans interim chancellor and School of Medicine dean. “This appointment reflects the excellence of LSU Health New Orleans faculty and the enormous contributions they make to Louisiana and the nation.” ❏❏❏

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...From Methodist p20 not judge the different decisions made by African American worshippers at St. George’s, who were unable to freely use spiritual practices that were different from those of white congregants and reflected beliefs some had brought with them from Africa.

“I think people left because of feeling uncomfortable and unaccepted in one place,” he said. “So the split could be celebrated now because of what has become of the split, but people didn’t split out of privilege. People split out of pain. They split because they were hurting.”

The emotions arising from the divisions transcended the centuries.

Tyler, whose church has more than 700 members today, recalled the 2009 service when congregants of Mother Bethel worshipped at St. George’s for what was believed to be the first joint Sunday morning service since the 1700s. As the preacher for that day, he said the gathering was a “cathartic moment,” prompting many of his church’s members to weep.

Salvacion and the clergy of the other churches say occasional joint gatherings have continued since then, such as some of the congregations sharing Easter sunrise services and the annual Episcopal Church observance honoring Absalom Jones.

St. George’s currently has about 15-20 worshippers and a membership of about 50. It expects dozens of United Methodists and invited guests from other churches to attend the Oct. 30-31 commemoration.

Its pastor also expects exchanges and shared events will continue in the future among the congregations whose first members left his church building. “We all view this history as being common history that we share,” said Salvacion, an Asian man who is one of St. George’s first pastors of color. Tyler said the ongoing connections between St. George’s and Mother Bethel probably weren’t envisioned by anyone two centuries ago. “The current relationship of these two congregations is, in some ways, a sign of hope for what’s possible,” he said. “If it can happen in these two congregations, maybe it’s possible for us as a country and as a world. I have to take it for what it is — just a small sign of hope, in spite of all the kind of guarded optimism that I have.” ❏ ❏ ❏ ...From 154TH Session p5 away. It is an evolution that is here to stay. It will continue to

grow and influence the way we communicate with each other. As a church, we must establish community; all social media networks are designed to facilitate community building among users. That is why we believe the church and social media are such a good fit to spread the gospel. The more we use these ministry opportunities, the more we will experience the rewards to advance God’s kingdom locally and globally.

Humbly submitted by the Media and Public Relations Committee, The Reverends Dr. Trent Ogilvie (Chair) Omaràn Lee Donna Lorhorn Benessa Sweat Dr. Yvette Tisdale Dr. Andre Washington Lay Delegates: Joseph Gilliam Will Marsh Sandra Richardson Daphne Braden Margaret Jarrett Will Marsh Linda Bell Benitta Jones Tim Woodard ❏ ❏ ❏ ...From Long-Time p21 wide commitment to student retention; a renewed focus on

community college transfers; investment in placement and institutional advancement; growing the University despite a brief period when there is a smaller pool of high school graduates; and increasing state and federal support via relationships.

Dr. Wims received a B.S. in agronomy in June 1987 from The Fort Valley State College, an M.S. in agricultural extension and education with an agronomy concentration from The Ohio State University in 1989. He earned a Ph.D. from the University of Maryland-College Park in agricultural extension and education with a cognate in higher education administration. ❏ ❏ ❏

28 | PAGE

DECEMBER 2021

The Christian Recorder

THECHRISTIANRECORDER.COM

EDITORIAL

WORLD AIDS DAY 2021: END INEQUALITIES. END AIDS. END PANDEMICS.

By Ulysses Burley III

Each year on December 1st people all over the world unite in solidarity to reaffirm our commitment to the fight against HIV and AIDS. Since the identification of the Acquired Immunodeficiency Syndrome in 1981 and the Human Immunodeficiency Virus that progresses to AIDS in 1985, we’ve lost many, but we’ve learned much. We’ve learned that HIV is not a disease that only affects gay white men as was originally reported 4 decades ago. We’ve learned from Arthur Ashe and Majic Johnson, and Billy Porter and others that no matter how much money or fame you possess, you too can be vulnerable to HIV and AIDS transmission. We’ve also learned from people live Majic that with the right resources, a positive outlook and access to life-saving antiretroviral HIV treatment, one can live a normal and healthy life expectancy with HIV. We’ve watched as this epidemic has reached critical levels in places like Sub-Saharan Africa and we’ve witnessed the epidemic rage right here at home among people of color, and members of the LGBTQIA+ community.

Today is World AIDS Day. Founded in 1988, World AIDS Day was the first public health awareness day recognized globally. It’s a day when organizations and individuals around the world endeavor to increase HIV/AIDS awareness, and rally to eradicate HIV-related stigma so that we might move closer toward ending the HIV epidemic as a public health crisis. Indeed, because the HIV epidemic is still the deadliest of our generation - even in the midst of our current COVID reality-- one day isn’t nearly enough to honor the almost 40 million people who have died with HIV in 40 years, and the

nearly 40 million more who are currently living with HIV worldwide. But it is an opportunity to remind each other that HIV is still with us -- not for a lack of understanding of medical science, or as a consequence of handpicked human behaviors – but because of systemic inequality.

For the first time in the 40-year history of the HIV epidemic, international health agencies and world leaders are naming social inequality as the primary obstacle to eliminating the threat of HIV as a public health crisis. According to UNAIDS,

“Without bold action against inequalities, the world risks missing the targets to end AIDS by 2030, as well as a prolonged COVID-19 pandemic and a spiraling social and economic crisis…because of structural inequalities that obstruct proven solutions to HIV prevention and treatment.”

The current consensus within the HIV community that HIV and AIDS is as much a social justice issue as it is a public health issue, positions the church to play a larger role in ending the epidemic.

Faith communities have long been at the forefront of movements to combat inequality, especially historically black churches when fighting for the civil and human rights of people of African Descent.

This fight is no different than the fight for the right to sit where we want to sit, live where we want to live, go to school where we want, work where we are qualified to work, and to vote when and for whom we want to vote. In fact, the fight against HIV is a fight for black life, with 67% of all people living with HIV being in Africa, and half of all people currently living with HIV, and half of all new infections in the

On November 13, Allen University hosted Edward Waters University for the 2nd Richard Allen Football Classic in Columbia, South Carolina. The first game was held in 2019 in Jacksonville, Florida. Attending the game were Bishop Sam Green (7th Episcopal District), Allen University President Ernest McNealey, Edward Waters President Zachary Faison, and Bishop Frank Madison Reid III (11th Episcopal District).

Columbia City Councilperson Tameika Isaac Devine presented Bishop Reid and Resident Faison with the keys to the city at halftime. The Edward Waters Tigers defeated the Allen Yellowjackets by a score of 51-34 and lead the series 2-0. ❏ ❏ ❏

Ulysses Burley III Guest Editorial

U.S. being among black Americans.

If we can rally to end social inequalities, we can end AIDS in people of African Descent, and effectively end AIDS and future pandemics globally. We have all the science and medicine we need to eliminate HIV as a public health crisis. What we need now, more than ever, is to treat people and not just disease. ❏ ❏ ❏